The Meaning of 2 Corinthians 2:12 Explained

2 Corinthians 2:12

KJV: Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord,

YLT: And having come to Troas for the good news of the Christ, and a door to me having been opened in the Lord,

Darby: Now when I came to Troas for the publication of the glad tidings of the Christ, a door also being opened to me in the Lord,

ASV: Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord,

KJV Reverse Interlinear

Furthermore,  when I came  to  Troas  to  [preach] Christ's  gospel,  and  a door  was opened  unto me  of  the Lord, 

What does 2 Corinthians 2:12 Mean?

Context Summary

2 Corinthians 2:12-17 - The Savor Of The Knowledge Of Christ
Paul, in 2 Corinthians 2:14-16, imagines himself as part of his Master's procession passing through the world. First he is a captive in Christ's conquering train; then he is one of the incense-bearers, scattering fragrant perfume; then he conceives of his life as being in itself that perfume. As the captives in a triumphal procession would be divided into two bodies, of which one company was doomed to die while the other was spared, so inevitably all who come in contact with Christ, either directly in the preaching of the gospel or indirectly in the lives of His people, are influenced either for evil or for good.
The Apostle fancies himself challenged to furnish letters of commendation and he repudiates the claim. "No," he cries, "the lives and testimonies of those whom I have won for God, are all the credentials that I require!" Every Christian should be a clearly written and legible tractlet, circulating for the glory of God. Men will not read the evidences for Christianity as contained in learned treatises, but they are keen to read us. God alone can suffice us to sustain this searching scrutiny. [source]

Chapter Summary: 2 Corinthians 2

1  Having shown the reason why he came not to them,
6  he requires them to forgive and to comfort that excommunicated person,
10  even as he himself upon true repentance had forgiven him;
12  declaring why he departed from Troas to Macedonia,
14  and the happy success which God gave to his preaching in all places

Greek Commentary for 2 Corinthians 2:12

To Troas [εις την Τρωιαδα]
Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Acts 20:1.), though he does mention two other visits there (Acts 16:8; Acts 20:6). [source]
When a door was opened unto me [τυρας μοι ανεωιγμενης]
Genitive absolute with second perfect passive participle of ανοιγνυμι — anoignumi Paul used this very metaphor in 1 Corinthians 16:9. He will use it again in Colossians 4:3. Here was an open door that he could not enter. [source]
I came to Troas []
Bengel remarks: “The whole epistle is an itinerary.” The fact is another illustration of the strong personal feeling which marks the letter. “The very stages of his journey are impressed upon it; the troubles at Ephesus, the repose at Troas, the anxiety and consolation of Macedonia, the prospect of moving to Corinth.” [source]
Troas []
The full name of the city was Alexandria Troas. It was founded by Antigonos, one of the successors of Alexander the Great, and originally called by him Antigonia Troas. It was finished by Lysimachus, another of Alexander's generals, and called by him Alexandria Troas. It stood upon the seashore, about four miles from ancient Troy, and six miles south of the entrance to the Hellespont. It was, for many centuries, the key of the traffic between Europe and Asia, having an artificial port consisting of two basins. Its ruins, with their immense arches and great columns of granite, indicate a city of much splendor. The Romans had a peculiar interest in it, connected with the tradition of their own origin from Troy; and the jus Italicum was accorded it by Augustus, by which its territory enjoyed the same immunity from taxation which attached to land in Italy. Both Julius Caesar and Constantine conceived the design of making it a capital. The ruins enclose a circuit of several miles, and include a vast gymnasium, a stadium, a theatre, and an aqueduct. The Turks call it “Old Constantinople.” The harbor is now blocked up. [source]
A door []
See on 1 Corinthians 16:9. [source]

Reverse Greek Commentary Search for 2 Corinthians 2:12

Acts 14:27 He had opened a door of faith unto the Gentiles [ηνοιχεν τοις ετνεσιν τυραν πιστεως]
Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 16:8 To Troas [εις Τροιαδα]
This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2 Corinthians 2:12; Acts 20:6). [source]
Acts 14:27 Rehearsed [ανηγγελλον]
Imperfect active. It was a long story for they had many things to tell of God‘s dealings “with them” Paul could recount some of the details given later in 2 Corinthians 11. And how (και οτι — kai hoti). Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 20:2 Those parts [τα μερη εκεινα]
We have no way of knowing why Luke did not tell of Paul‘s stay in Troas (2 Corinthians 2:12.) nor of meeting Titus in Macedonia (2 Corinthians 2:13-7:16) nor of Paul‘s visit to Illyricum (Romans 15:19.) to give time for II Corinthians to do its work (2 Corinthians 13:1-14), one of the most stirring experiences in Paul‘s whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: “had given them much exhortation” Literally, “having exhorted them (the Macedonian brethren) with much talk” (instrumental case). [source]
Acts 20:6 In five days [αχρι ημερων πεντε]
Up to five days (cf. Luke 2:37). D has πεμπταιοι — pemptaioi “fifth day men,” a correct gloss. Cf. δευτεραιοι — deuteraioi second-day men (Acts 28:13). In Acts 16:11 they made the voyage in two days. Probably adverse winds held them back here. Seven days (επτα ημερας — hepta hēmeras). To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Acts 20:6 Seven days [επτα ημερας]
To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Acts 20:17 The elders of the church [τους πρεσβυτερους της εκκλησιας]
The very men whom Paul terms “bishops” Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts 21-26). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: “At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke. … It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel.” We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish “King” Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul‘s Apologia pro sua Vita. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John 13-17). He warns them about future perils as Jesus had done. Paul‘s words here will repay any preacher‘s study today. There is the same high conception of the ministry here that Paul had already elaborated in 2 Corinthians 2:12-6:10 (see my Glory of the Ministry). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already. [source]
1 Corinthians 16:11 For I expect him [εκδεχομαι γαρ αυτον]
Apparently later Timothy had to return to Ephesus without much success before Paul left and was sent on to Macedonia with Erastus (Acts 19:22) and Titus sent to Corinth whom Paul then arranged to meet in Troas (2 Corinthians 2:12). [source]
2 Corinthians 1:16 And again [και παλιν]
This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts 19:21; Acts 20:1.; 1 Corinthians 16:2; 2 Corinthians 2:12). [source]
2 Corinthians 2:3 I wrote this very thing [εγραπσα τουτο αυτο]
Is this (and εγραπσα — egrapsa in 2 Corinthians 2:4, 2 Corinthians 2:9, 2 Corinthians 2:12) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in 2 Corinthians 8:18; 2 Corinthians 9:3 (Robertson, Grammar, p. 854f.). If not epistolary aorist as seems improbable from the context and from 2 Corinthians 7:8-12, to what Epistle does he refer? To 1 Corinthians 5:1-13 or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in 2 Corinthians 2:3, 2 Corinthians 2:4; 2 Corinthians 7:8-12 can hardly apply to I Corinthians. [source]
2 Corinthians 7:5 When we had come [ελτοντων ημων]
Genitive absolute with second aorist active participle of ερχομαι — erchomai Paul now returns to the incident mentioned in 2 Corinthians 2:12 before the long digression on the glory of the ministry. [source]
2 Corinthians 7:9 Now I rejoice [νυν χαιρω]
Now that Titus has come and told him the good news from Corinth (2 Corinthians 2:12.). This was the occasion of the noble outburst in 2:12-6:10. [source]
Galatians 2:8 Unto the apostleship [εἰς]
Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. 2 Corinthians 2:12; Colossians 1:29. Observe how Paul puts himself on an equality with Peter. [source]
Colossians 4:3 Door of utterance [θύραν τοῦ λόγου]
Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1 Thessalonians 1:9; 1 Thessalonians 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment. [source]
Colossians 4:3 That God may open [ινα ο τεος ανοιχηι]
Common use of ινα — hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné. A door for the word (τυραν του λογου — thuran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). The mystery of Christ The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics. For which I am also in bonds (δι ο και δεδεμαι — di' ho kai dedemai). Perfect passive indicative of δεω — deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles. [source]
Colossians 4:3 A door for the word [τυραν του λογου]
Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Revelation 3:8 An open door [θύραν ἀνεῳγμένην]
Rev., more literally, a door opened. This is variously explained. Some refer it to the entrance into the joy of the Lord; others to the initiation into the meaning of scripture; others again to the opportunity for the mission-work of the Church. In this last sense the phrase is often used by Paul. See 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. Compare Acts 14:27. I have given is appropriate, since all opportunities of service are gifts of God. See on Revelation 2:7. [source]
Revelation 3:8 I have set [δεδωκα]
Perfect active indicative of διδωμι — didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι — didōmi door opened Perfect (triple reduplication) passive predicate participle of ανοιγω — anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. [source]

What do the individual words in 2 Corinthians 2:12 mean?

Having come now to - Troas for the gospel - of Christ also a door to me having been opened in [the] Lord
Ἐλθὼν δὲ εἰς τὴν Τρῳάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ

Ἐλθὼν  Having  come 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἔρχομαι  
Sense: to come.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Τρῳάδα  Troas 
Parse: Noun, Accusative Feminine Singular
Root: Τρῳάς  
Sense: a city near Hellespont.
εὐαγγέλιον  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
θύρας  a  door 
Parse: Noun, Genitive Feminine Singular
Root: θύρα  
Sense: a door.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀνεῳγμένης  having  been  opened 
Parse: Verb, Perfect Participle Middle or Passive, Genitive Feminine Singular
Root: ἀνοίγω 
Sense: to open.
Κυρίῳ  [the]  Lord 
Parse: Noun, Dative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.