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The Revised Version correctly alters the translation into "Thanks be unto God, which always leadeth us in triumph in Christ." Paul thinks of himself and of his coadjutors in Christian work as being conquered captives, made to follow their Conqueror and to swell His triumph. He is thankful to be so overcome. What was deepest degradation is to him supreme honour. "He maketh manifest" — that is, visible — the savour of His knowledge. From a heart kindled by the flame of the Divine love there will go up the odour of a holy life.

I. FIRST, THEN, LET US LOOK AT THAT THOUGHT OF ALL CHRISTIANS BEING IN THE TRUEST SENSE CONQUERED CAPTIVES, BOUND TO THE CHARIOT WHEELS OF ONE WHO HAS OVERCOME THEM. The image implies prior state of hostility and alienation. Paul is speaking about himself here; he says, "I was an enemy, and I have been conquered." What sort of an enemy was he? Well, he says that before he became a Christian he lived a pure, virtuous, respectable life. He was a man, "as touching the righteousness which is in the law, blameless." His conscience acquitted him of wrong, and yet he says, "Notwithstanding all that, I was an enemy." Why? Because the retrospect let him see that his life was barren of the deepest faith and the purest love. That is the basis of the representation of my text. It suggests the wonderful struggle and victory of weaponless love. As was said about the first Christian emperor, so it may be said about the great Emperor in the heavens, "In hoc signo vinces (By this sign thou shalt conquer!"). For His only weapon is the Cross of His Son, and He fights only by the manifestation of infinite love, sacrifice, suffering, and pity. He conquers as the sun conquers the thick-ribbed ice by raying down its heat upon it, and melting it into sweet water. And what more does this first part of my text say to us? It tells us, too, of the true submission of the conquered captive. This picture of the triumph comes with a solemn appeal to every professing Christian. Think of these men, dragged at the conqueror's chariot-wheels, abject, with their weapons broken, with their resistance quelled, chained, haled away from their own land, dependent for life or death on the caprice of the general that rode before them there. It is a picture of what you Christian men and women are bound to be if you believe that God in Christ has loved you. If we are thus won by infinite love, and not our own, but bought with a price, no conquered king, dragged at an emperor's chariot-wheels, was ever half as absolutely bound to be his slave, and to live or die by his breath, as you are bound to your Master.

II. Now we have here, as part of the ideal of the Christian life, THE CONQUERED CAPTIVES PARTAKING IN THE TRIUMPH OF THEIR GENERAL. Two groups made up the triumphal procession — the one that of the soldiers who had fought for, the other that of the prisoners who had fought against, the leader. And some commentators are inclined to believe that the apostle is here thinking of himself and his fellows as belonging to the conquering army, and not to the conquered enemy. But be that as it may, it suggests to us this thought — that they who are conquered foes become conquering allies. Or, to put it into other words, to be triumphed over by Christ is to triumph with Christ. We may illustrate that thought — that to be triumphed over by Christ is to triumph with Christ — by such considerations as these. This submission, abject and unconditional, extending to life and death, is but another name for liberty. The man who is absolutely dependent upon Jesus Christ is absolutely independent of everything and everybody besides, himself included. If you give yourselves up to Jesus Christ, in the measure in which you give yourselves up to Him you will be set at liberty from the worst of all slaveries — that is, the slavery of your own will and your own weakness, and your own tastes and fancies. You will be set at liberty from the dependence upon men, from thinking about their opinion. You will be set at liberty from your dependence upon externals, from feeling as if you could not live unless you had this, that, or the other person or thing. If you have Christ for your Master you will be the masters of the world, and of time and sense and men and all besides; and so, being triumphed over by Him, you will share in His triumph. And, again, we may illustrate the same principle in yet another way. Such absolute submission of will and love is the highest honour of a man. It was a degradation to be dragged at the chariot-wheels of conquering general. But it is the highest ennobling of humanity that it shall lay itself down at Christ's feet, and let Him put His foot upon its neck. And the same thought may be yet further illustrated. That submission so unites us to our Lord that we share in all that belongs to Him, and thus partake in His triumph.

III. Lastly, a further picture of the ideal of the Christian life is set before us here in the thought of THESE CONQUERED CAPTIVES BEING LED AS THE TROPHIES AND THE WITNESSES OF HIS OVERCOMING POWER. That idea is suggested by both halves of our verse. Both the emblem of the apostle as marching in the triumphal procession, and the emblem of the apostle as yielding from his burning heart the fragrant visible odour of the ascending incense, convey the same idea — viz., that one great purpose which Jesus Christ has in conquering men for Himself is that from them may go forth the witness of His power and the knowledge of His name. First, the fact that Jesus Christ, by His Cross and Passion, is able to conquer men's will, and to bind men's hearts to Him, is the highest proof of His power. It is an entirely unique thing in the history of the world. It stands as an unique fact in the history of the world that from Christ of Nazareth there rays out through all the ages the spiritual power which absolutely takes possession of men, dominates them, and turns them into His organs and instruments. Christ leads through the world the train of His captives, the evidence of His conquests. And then, further, let me remind you that out of this representation there comes a very solemn suggestion of duty for us Christian people. We are bound to live, setting forth whose we are, and what He has done for us. Still further, Paul's thanksgiving teaches us that we should be thankful for all opportunities of doing such work. So it comes to be a very solemn question for us — What part are we playing in that great triumphal procession? We are all of us marching at His chariot-wheels, whether we know it or not. But there were two sets of people in the old triumph. There were those who were conquered by force and unconquered in heart, and out of their eyes gleamed unquenchable malice and hatred, though their weapons were broken and their arms fettered. And there were those who, having yielded to become His soldiers, shared in His triumph and rejoiced in His rule. Which of the two parts of the procession do you belong to? The one live, the other perish.

(A. Maclaren, D. D.)

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KJV: Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

WEB: Now thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place.