And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. Jump to: Alford • Barnes • Bengel • Benson • BI • Calvin • Cambridge • Chrysostom • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Exp Grk • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • ICC • JFB • Kelly • King • Lange • MacLaren • MHC • MHCW • Meyer • Parker • PNT • Poole • Pulpit • Sermon • SCO • TTB • VWS • WES • TSK EXPOSITORY (ENGLISH BIBLE) (2) As Christ also hath loved us.—To this idea of the “imitation of God,” essential to all true religion, St. Paul now adds an exhortation to follow the example of our Lord Jesus Christ, in that especial exhibition of love by suffering and self-sacrifice, which is impossible to the Godhead in itself, but which belongs to the incarnate Son of God, and was the ultimate purpose of His incarnation. There is a similar connection of idea in John 15:12-13, “This is My commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” The imitation of God is in free and natural beneficence; the imitation of Christ is in that power of showing mercy, which is bought by suffering and sacrifice. He not only “loved us,” but “gave Himself for us.”An offering and a sacrifice to God,—The same words, “sacrifice and offering,” are found in close connection in Hebrews 10:5, which is a quotation from Psalm 40:7. Comparing these with the Hebrew words which they represent, and looking also to the etymology of the Greek words themselves, we see that the word “offering” signifies simply a gift offered to God, and is applied especially, though not exclusively, to unbloody sacrifices; while the word “sacrifice” distinctly implies the shedding of blood. Each word, when used alone, has constantly a more general sense. Thus “offering” is used in Hebrews 10:10; Hebrews 10:14; Hebrews 10:18, for the sacrifice on the cross; while “sacrifice,” in Acts 7:42, is made to translate the word commonly rendered as “offering.” But when placed in juxtaposition they must be held distinctive; and hence we may conclude that our Lord made Himself “an offering” in the perfect obedience of His great humility, “coming to do God’s will” (according to the prophetic anticipation of Psalm 40:7-8), and gave Himself a “sacrifice,” when He completed that offering by shedding His blood on the cross. Both are said to be offered “for us,” i.e., on our behalf. We have, therefore, here a complete summary—all the more striking and characteristic because incidental—of the doctrine of the Atonement. For a sweet-smelling savour.—The sense of this phrase is explained in Philippians 4:18 by the addition of the words “a sacrifice acceptable, well-pleasing to God.” It is the translation of an expression, frequent in the Old Testament (as in Genesis 8:21; Exodus 29:18; et al.), signifying “a smell of acquiescence” or “satisfaction.” It describes the atoning sacrifice as already accepted by God. 5:1,2 Because God, for Christ's sake, has forgiven you, therefore be ye followers of God, imitators of God. Resemble him especially in his love and pardoning goodness, as becomes those beloved by their heavenly Father. In Christ's sacrifice his love triumphs, and we are to consider it fully.And walk in love - That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation; see notes on John 13:34.As Christ also hath loved us - We are to evince the same love for one another which he has done for us. He showed his love by giving himself to die for us, and we should evince similar love to one another; 1 John 3:16. And hath given himself for us - "As Christ also hath loved us." We are to evince the same love for one another which he has done for us He showed his love by giving himself to die for us, and we should evince similar love to one another; 1 John 3:16. "And hath given himself for us." This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them; 1 John 3:16. An offering - The word used here - προσφορά prosphora - means properly that which is "offered to God" in any way; or whatever it may be. It is, however, in the Scriptures commonly used to denote an offering without blood - a thank-offering - and thus is distinguished from a sacrifice or a bloody oblation. The word occurs only in Acts 21:26; Acts 24:17; Romans 15:16; Ephesians 5:2; Hebrews 10:5, Hebrews 10:8,Hebrews 10:10, Hebrews 10:14, Hebrews 10:18. It means here that he regarded himself as an offering to God. And a sacrifice - θυσίαν thusian. Christ is here expressly called a "Sacrifice" - the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the "killing" of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of "life," which was supposed to reside in the "blood" (see the notes on Romans 3:25), and hence it was necessary that "blood" should be shed. Christ was such a sacrifice; and his love was shown in his being willing that his blood should be shed to save people. For a sweet-smelling savour - see the notes on 2 Corinthians 2:15, where the word "savor" is explained. The meaning here is, that the offering which Christ made of himself to God, was like the grateful and pleasant smell of "incense," that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in the salvation of people. The meaning of this in the connection here is that the offering which Christ made was one of "love." So, says Paul, do you love one another. Christ sacrificed himself by "love," and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice everything which opposes it. and it will be acceptable to God. He will approve nil which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son. 2. And—in proof that you are so.walk in love—resuming Eph 4:1, "walk worthy of the vocation." as Christ … loved us—From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us. given himself for us—Greek, "given Himself up (namely, to death, Ga 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Ro 5:8). offering and a sacrifice—"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Ps 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Ps 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory. for a sweet-smelling savour—Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us (Eph 1:6; Mt 3:17; 2Co 5:18, 19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Ge 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ." And walk in love; let your whole conversation be in love.As Christ also hath loved us, and hath given himself for us; viz. to die for us, Galatians 2:20, as the greatest argument of his love, John 15:13 Romans 5:8. An offering and a sacrifice to God: either offering signifies a meat-offering, which was joined as an appendix with the bloody sacrifice; or rather more generally, all the oblations that were under the law; and the word sacrifice either restrains it to those especially in which blood was shed for expiation of sin, or explains the meaning of it: q.d. Christ gave himself an offering, even a sacrifice in the proper sense, i.e. a bloody one. For a sweet-smelling savour; i.e. acceptable to God; alluding to the legal sacrifices, {see Genesis 8:21 Leviticus 1:9} and intimating those other to have been accepted of God, only, with respect to that of Christ; and that as Christ dying to reconcile sinners to God was acceptable to him, so our spiritual sacrifices are then only like to be accepted of him, when we are reconciled to our brother, Matthew 5:23,24. And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is, as Christ also hath loved us; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you": and hath given himself for us; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose: an offering and a sacrifice to God, for a sweet smelling savour; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savour of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Genesis 8:20. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.EXEGETICAL (ORIGINAL LANGUAGES) Ephesians 5:2. καὶ περιπατεῖτε ἐν ἀγάπῃ: and walk in love. Here, again, καί explains in connecting and adding. The “imitation” must take effect in the practical, unmistakable form of a loving course of life.—καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς: even as Christ also loved us [you]. The reading ὑμᾶς (with [489] [490]1[491], Sah., Eth., etc.; TTrWHRV) is to be preferred to the ἡμᾶς of TR (with [492] [493] [494] [495] [496]3, etc.). The aor. should have its proper historical force, “loved,” not “hath loved” (AV). Christ is now introduced as the great Example, instead of God, and the Divine love as openly seen in Christ is given as the motive and the pattern of the love that should mark our walk.—καὶ παρέδωκεν ἑαυτὸν: and gave Himself up. Statement of the act in which Christ’s love received its last and highest expression, viz., the surrender of Himself to death. The καί has something of its ascensive force. The idea of death as that to which He gave Himself up is implied in the great Pauline declarations, e.g., Romans 4:25; Romans 8:32; Galatians 2:20; Ephesians 5:25.—ὑπὲρ ἡμῶν: for us. The ἡμῶν of the TR, supported by [497] [498] [499] [500] [501] [502], etc., is to be preferred on the whole to the ὑμῶν of [503], m, 116, etc., which is regarded by WH as the primary reading and given in marg. by RV. The prep, ὑπέρ seldom goes beyond the idea of “on account of,” “for the benefit of”. In classical Greek, however, it does sometimes become much the same as ἀντί (e.g., Eurip., Alc., 700; Plato, Gorg., 515 c), and in the NT we find a clear instance in Philemon 1:13. In some of the more definite statements, therefore, on Christ’s death as a sacrifice (2 Corinthians 5:14-15; 2 Corinthians 5:21; Galatians 3:13, and here) it is thought that the more general sense is sharpened by the context into that of “in place of”. But even in these the idea of substitution, which is properly expressed by ἀντί (Matthew 20:28; Mark 10:45), is not in the ὑπέρ itself, although it may be in the context; cf. Win.-Moult., pp. 434, 435; Mey. on Romans 5:6, Galatians 3:13; Ell. on Galatians 3:13.—προσφορὰν καὶ θυσίαν τῷ Θεῷ: an offering and a sacrifice to God. The primary idea in the whole statement is the love of Christ, and that love as shown in giving Himself up to death. This giving up of Himself to death is next defined in respect of its character and meaning, and this again with the immediate purpose of magnifying the love which is the main subject. The acc., therefore, is the pred. acc., = “as an offering”. The defining τῷ Θεῷ, as its position indicates, is best connected with the προσφορὰν καὶ θυσίαν; not with παρέδωκεν αὐτόν, to which εἰς θάνατον is the natural supplement; nor with εἰς ὀσμὴν εὐωδίας, for that would place τῷ Θεῷ in an emphatic position not easy to account for. The term προσφορά is used in the NT of offerings of all kinds, whether bloody or unbloody, whether of the meal offering, מִנְחָה (Hebrews 10:6; Psalm 40:7), or of the bloody offering (Hebrews 10:10) and the expiatory sacrifice (Hebrews 10:18). When it has the latter sense, it has usually some defining term attached to it (περὶ ἁμαρτίας (Hebrews 10:18), τοῦ σώματος Ἰ. Χ. (Hebrews 10:10)). The term θυσία in like manner is used for different kinds of offerings. In the LXX it represents both מִנְחָה and זֶבַח, and in the NT in such passages as Matthew 9:13; Matthew 12:7, etc., it is used generally. Sometimes it is applied to unbloody oblations (Hebrews 11:4). Again (e.g., Hebrews 9:23; Hebrews 10:5; Hebrews 10:26) it is sin-offerings, expiatory offerings that are in view. The two terms, therefore, cannot in themselves be sharply distinguished, but they get their distinctive sense in each case from the context. Here, as in Hebrews 5:8, etc., it is possible that the two terms are used to cover the two great classes of offerings; in which case, as in Psalm 40:6; Psalm 40:8, the θυσίαν will refer to the sacrifice of slain beasts. If that is so, the sin-offering, or oblation presented with a view to the restoration of broken fellowship will be in view. And this is in accordance with the particular NT doctrine of Christ’s death as a propitiation, which has a distinct and unmistakable place in Paul’s Epistles, though not in his only (Romans 3:23; 1 John 2:2; 1 John 4:10), and a reconciliation (Romans 5:11; 2 Corinthians 5:18-19), as well as with the OT view of sacrifice offered in order to effect forgiveness and removal of guilt (Leviticus 4:20; Leviticus 4:26; Leviticus 4:35; Leviticus 5:10; Leviticus 5:13; Leviticus 5:16, etc.).—εἰς ὀσμὴν εὐωδίας: for a savour of sweet smell. So Ell.; “for an odour of a sweet smell” (RV); “for a sweet smelling savour” (AV, Gen., Bish.); “in to the odour of sweetness” (Wicl.); “in an odour of sweetness” (Rhem.); “sacrifice of a sweet savour” (Tynd., Cov., Cranm.). Statement of the acceptability of Christ’s sacrifice, taken from the OT רֵיהַ־נִיחו̇חַ, Leviticus 1:9; Leviticus 1:13; Leviticus 1:17; Leviticus 2:12; Leviticus 3:5, etc. (cf. Genesis 8:21; Php 4:18), where ὀσμὴν εὐωδίας is defined as θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. The foundation of the phrase is of course the ancient idea that the smoke of the offerings rose to the nostrils of the god, and that in this way the Deity became partaker of the oblation along with the worshipper (Hom., Il., xxiv., 69, 70). The phrase was naturally used oftenest of the burnt offering (Lev. 2:9, 13, 17), and some have argued that there is nothing more in view here than the idea of self-dedication contained in that offering. But the phrase is used also of the expiatory offering (Leviticus 4:31).[489] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi. [490] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862. [491] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879). [492] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852. [493] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782. [494] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications. [495] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others. [496] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862. [497] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862. [498] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879). [499] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852. [500] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications. [501] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782. [502] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others. [503] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi. 2. walk] On the metaphor, see above on Ephesians 2:2. It is just in the steps of actual life that Divine grace is to shew itself, if it is indeed present. as Christ also] “Also,” as an Exemplar additional to the Father, and in different though profoundly kindred respects. See next notes.—On “God” and “Christ” thus collocated see above on Ephesians 4:32. hath loved … hath given] Better, loved … gave. Cp. for a pregnant parallel, Galatians 2:20, “Who loved me, and gave Himself for me.” And, again of the community, the Church, ch. Ephesians 5:25; Revelation 1:5. On this holy Love see above Ephesians 3:19; Romans 8:35; 2 Corinthians 5:14. us] Considerable evidence, but scarcely conclusive, gives the reading “you.” All the ancient Versions favour the received text. given himself for us] as atoning, pacificatory, satisfactory Sacrifice. Thus we may safely interpret in the light of Scripture at large, and of the next following words here. But the business of this passage is with the Lord’s Example, and it does not enter in detail into His Sacrificial work, nor employ (in the Gr.) the strict formula for substitution, such as the Lord Himself uses, Matthew 20:28, “to give His soul a Ransom in place, instead, of many.” The supreme Act of self-devoting love for others which, as a fact, the Atoning Death was, is here used as the great Example of all acts of self-devoting love in the Christian Church. As the Father has just been named as the Ideal for the forgiving Christian, so here the Son is named as the Ideal for the self-sacrificing Christian. “Hath given”:—better, as R.V., gave Himself up, to the agents of death.—“For us” = “on behalf of us,” not here (see first paragraph of this note) “in place of us.” The phrase is the less precise and more inclusive. offering … sacrifice] Both Gr. nouns have a large and general meaning in many places and thus often “overlap” each other; but where, as here, they occur together we must look for some limit and distinction. “Offering” is, on the whole, the more general word, “sacrifice” the more particular. “Offering” gives the thought of dedication and surrender at large to God’s purposes; “sacrifice” gives that of such surrender carried out in altar-death. Not that “sacrifice” necessarily implies death, but death is its very frequent connexion. Bp Ellicott here sees in “offering” a suggestion of the obedience of the Lord’s life, in “sacrifice,” of His atoning death. a sweet-smelling savour] The same Gr. occurs Php 4:18 (A. V. “an odour of a sweet smell”). It occurs often in the LXX. of the Pentateuch; e.g. Genesis 8:21; and see esp. Leviticus 1:9; Leviticus 1:13; Leviticus 1:17, where the reference is to atoning sacrifices (see Ephesians 5:3). It translates the Heb. rêach nîchôach, “a savour of rest.” In the picture language of typical sacrifices, the savour was “smelt” by the Deity as a welcome token of worship and submission, and thus it conveyed the thought of pacification and acceptance. Pagan sacrificial language has many parallels; see, e.g. Homer, Il. 1. 317, viii. 549. Cowper renders the last passage “Next the Gods With sacrifice they sought, and from the plain Upwafted by the wind, the smoke aspires, Savoury, but unacceptable to those Above, such hatred in their hearts they bore” &c. The Lord’s obedience and atonement “reconciled the Father unto us” (Art. ii.), in that they perfectly met the unalterable demand of the holy and broken Law. He thus sent up, as the result of His work for us, the sacred “odour of rest;” becoming our “peace with God.” Ephesians 5:2. Περιπατεῖτε, walk) The fruit of our love, which has been kindled from [by the love of] Christ [to us].[76]—ὑπὲρ ἡμῶν, for us) The Dative, to God, is not construed with the verb, gave Himself, but with an offering and sacrifice, which immediately precede it. For Paul is alluding to Moses, in whose writings such words are common: ὁλοκαύτωμα τῷ Κυρίῳ, εἰς ὀσμὴν εὐωδίας, θυσίασμα τῷ Κυρίῳ ἐστί, κ.τ.λ., Exodus 29:18; Exodus 29:25; Exodus 29:41; Leviticus 23:13; Leviticus 23:18, etc.—προσφορὰν καὶ θυσίαν, an offering and a sacrifice) Comp. Hebrews 10:5, etc.—εἰς ὀσμὴν εὐωδίας, for a sweet-smelling savour) By this sweet-smelling odour we are reconciled to God. [76] And also kindled by the Holy Ghost as the agent.—ED. Verse 2. - And walk in love. Taking up anew the exhortation of Ephesians 4:1. Let your ordinary life be spent in an atmosphere of love. Drink it in from heaven, as plants drink in the sunshine; radiate it forth from eyes and face; let hands and feet be active in the service; let looks, words, and acts all be steeped in it. Even as Christ also loved us. The passing from the Father to the Son as our Example is not a new departure; for the Son reveals the Father, the Son's love is the counterpart of the Father's, made visible to us in the way most fitted to impress us. Though Christ's love, like his Father's, is eternal, the aorist is used, to denote that specific act of love which is immediately in view. And gave himself for us. The Pauline phrase (Galatians 1:4; Galatians 2:20; Titus 2:14; 1 Timothy 2:6), simple, but very comprehensive: "himself" - all that he was as God, all that he became as Man, a complete self-surrender, a whole burnt offering. "For us," not merely on our behalf, but in our room (after verbs of giving, dying, etc.); this, indeed, being implied in the idea immediately following of a sacrifice, which, alike to the Jewish and pagan mind, conveyed the idea of a life given in room of another. An offering and a sacrifice to God. Offering and sacrifice are nearly synonymous, but the first probably includes the whole earthly career of Christ incarnate - his holy life, blessed example, gracious teaching, loving companionship, as well as his atoning death, which last is more precisely the θυσία, sacrifice. The offering and sacrifice were presented to God, to satisfy his justice, fulfill the demands of his law, and glorify his holy and righteous government. For a sweet-smelling savor. Allusion to Noah's sacrifice of every clean beast and of every fowl - " the Lord smelled a sweet savor;" that is, the whole transaction, not the offering merely, but the spirit in which it was offered likewise, was grateful to God. The whole work of Christ, and the beautiful spirit in which he offered himself, were grateful to the Father, and procure saving blessings for all who by faith make the offering their own. Ephesians 5:2Walk in love As imitators of God who is love. Loved us (ἡμᾶς) The correct reading is ὑμᾶς you. Gave (παρέδωκεν) To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. Offering - sacrifice (προσφορὰν - θυσίαν) Offering, general, including the life as well as the death of Christ: sacrifice, special: on the cross. Properly, a slain offering. A sweet smelling savor (ὀσμὴν εὐωδίας) Rev., correctly, odor of a sweet smell. See on 2 Corinthians 2:14, 2 Corinthians 2:15, 2 Corinthians 2:16. The Septuagint, in Leviticus 1:9, uses this phrase to render the Hebrew, a savor of quietness. For (εἰς) expresses design, that it might become, or result: so that it became. Links Ephesians 5:2 InterlinearEphesians 5:2 Parallel Texts Ephesians 5:2 NIV Ephesians 5:2 NLT Ephesians 5:2 ESV Ephesians 5:2 NASB Ephesians 5:2 KJV Ephesians 5:2 Bible Apps Ephesians 5:2 Parallel Ephesians 5:2 Biblia Paralela Ephesians 5:2 Chinese Bible Ephesians 5:2 French Bible Ephesians 5:2 German Bible Bible Hub |
|
