Jesus was a sweet smelling sacrifice

JESUS WAS A SWEET SMELLING SACRIFICE
EDITED BY GLENN PEASE
Ephesians 5:2 2
and walk in the way of love, just as
Christloved us and gave himself up for us as a
fragrant offering and sacrificeto God.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Walk Of Love
Ephesians 5:2
T. Croskery We are bound to love one another.
I. THIS WAS THE GREAT DUTY OF THE LAW. "All the Law is fulfilled in one word, even
in this, Thou shalt love thy neighbor as thyself' (Galatians 5:14). "The end of the commandment
is love" (1 Timothy 1:5). All our duty to our neighbor is summed up in love. Love supplies the
motive-power to all right relations with our fellow-men.
II. THIS WAS THE NEW COMMANDMENT OF CHRIST, "A new commandment give I unto
you, that ye love one another" (John 13:34). The love thus newly enjoined has certain important
characteristics.
1. It must be the love of deeds, not words. "Let us not love in word, neither in tongue, but in deed
and in truth" (1 John 3:18).
2. It must be ardent. "Above all things have fervent charity among yourselves" (1 Peter 4:7, 8).
3. It must be self-sacrificing. "We ought also to lay down our lives for the brethren" (1 John
3:16).
4. It ought to be a love well guided and controlled. "This I pray, that your love may abound yet
more and more in knowledge and all judgment" (Philippians 1:9).
5. It ought to be a constant love like that of Christ. "Having loved his own which were in the
world, he loved them unto the end" (John 13:1).

6. It ought to be a decisive test as to our condition in God's sight. "He that loveth his brother
abideth in the light, and there is none occasion of stumbling in him" (1 John 2:10). "We know
that we have passed from death unto life, because we love the brethren" (1 John 3:14).
7. It must be a love recommended by the highest examples. "God is love." "If God so loved us,
we ought also to love one another." We are to "walk in love, as Christ also loved us." "Let the
same mind be in you which was also in Christ Jesus" (Philippians 2:5). - T.C.
Biblical Illustrator
And walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a
sacrifice to God.
Ephesians 5:2
Walking in love
John Richardson.I. I gather out of these words something CALCULATED TO TOUCH THE
HEART.
1. There are many of our fellow creatures who have found but little love from man. To them this
would have been a cold, cheerless place. To them the love of God, revealed in the gospel, comes
as a strange and startling thing. It transforms life when thoroughly realized and embraced.
2. There are others who have known the value of human affection, and have lost it. A dark cloud
has settled down upon their once happy homes and hearts. The gospel announces that all they
have lost, and far more, they may find again in Christ. When anyone shall not only hear it, but
grasp it — not only understand it, but try it — then life will wear a new aspect, and under the
influence of Christ the whole soul expands.
II. I find here something to SATISFY THE CONSCIENCE. What should we do in the presence
of our sins, if we had no such truth as this to trust to?
III. I find here something to REGULATE LIFE.
1. Walk in love as in an atmosphere of bright sunshine, bathing your soul in a consciousness of
God's love for you. It is your privilege, let it be your joy.
2. Walk in love as an apparel. It is a beautiful sight to see a man clothed with humility. It is a
cheering sight when you look at a servant of Jesus in the armour of light, and a worshipper of
God in the garments of salvation. It is a glorious sight when you see a holy man putting on zeal
for a cloak. But above all these things put on charity or love, for it is the bond of perfectness. In
this world of sorrow the Christian should be conspicuous for love. It was the prominent feature
in Christ; it should be prominent in Christ's followers.

3. Walk in love, as the appointed path in which God would have His children found. The walk of
love will lead you into ways which you never once thought to find. It often turns aside from the
more crowded thoroughfares of life, and runs through scenes where sorrow and shame have crept
out of sight to weep and endeavour to forget. But there are some of the keenest experiences of
human joy to be found in this lowly path. To stand, e.g., in the presence of despair, and watch
how hope begins again to brighten a brother's eye; to whisper some holy truth in the ear of grief,
and then receive the rich reward of a smile of thankfulness; to put the cup of cold water to the
parched lip, and then listen to the gurgle of a new joy as some poor sufferer drinks down what
refreshes soul and body both — oh, this comes only in the lanes and the by walks of the path of
love. Sometimes the path descends into the darker regions of trial and temptation, when the
believer himself needs sympathy; and I know nothing more sweet, nothing more soothing, than
in such an hour of one's own sorrow to experience the sympathy which Christ shows in the
tenderness of His insight into all our need, and to feel that the world is better than we thought it
to be when some brother man comes in the warmth of his own regenerated heart and testifies that
all is not cold, all is not barren. But sometimes the walk of love rises among the upland scenery
of grace and godliness, and then, when we climb from height to height of God's great mystery of
redemption, as we look down and back upon all the way in which goodness and mercy have
followed us all the days of our life, as we look around on the vastness and variety and beauty and
blessedness for which our Father has given us an eye and a heart, and as we look above into that
cloudland overhead and up to those greater worlds of glory which enable us to think what the
universe must be and what the great Governor of that universe can do, why then the walk of love
rises into a sublimity which a man can feel but cannot describe, and the climax upon earth is
reached, and beyond it nothing further can go till this winged soul of ours shall have broken the
silver cord that tied it to the body, and found the expansion of her wing feathers causing her to
sear away into the presence of God, where are fulness of joy and pleasures for evermore. It is a
great bright world that is yet known to few. Some have landed upon its shore — a great continent
of joy. They know but the fringe of flower and fruit which the search of a few short days has
found. But go through the length and breadth of the land, wander among its hills and valleys,
drink of the deep fountains of love, swim over its inner seas, and you will never again return to
the haunts of sin and the ways of shame, for the love of the higher and the purer and the more
perfect will swallow up every meaner passion, and absorb every fainter light, and the passion, the
privilege, the prerogative, the pleasure of the sinner saved by grace, is to walk in love.
(John Richardson.)
The duty of walking in love
T. Manton, D. D.The doctrine is that Christ showed so much love in giving Himself for a
propitiatory sacrifice to God for us, that thereby all true Christians are bound to walk in love.
I. LET ME OPEN THE EXAMPLE AND PATTERN HERE SET BEFORE US. And there I
begin —
1. With the principle — "Christ also loved us." That was it which moved and inclined Him to so
strange an undertaking as to die for our sins.
2. The act — "He gave Himself for us." Where you have the giver, the gift, and the parties
interested.(1) The Giver, Christ. He voluntarily first assumed a body. and then parted with His
life for this use.(2) The Gift was Himself. And both put together show that Christ was both Priest

and Sacrifice; as God the Priest, as man the sacrifice: "He offered up Himself to God through the
eternal Spirit " (Hebrews 9:14).(3) The parties interested — "for us."
II. THE NATURE OF THE DUTY THENCE INFERRED, or what it is to "walk in love." To
walk in love signifieth not one act or two, but the perpetual tenor of our lives; our whole life
should be an exercise of love. But what love doth He mean? Either love to God and Christ, or
love to men? I answer — I cannot exclude the former totally, for these reasons.
1. Love to men is of little worth unless it flow from love to God.
2. Because it is a genuine product of this great love of Christ to us: "We love Him because He
loved us first" (1 John 4:19). To God Himself; we beat back His own beam and flame upon
Himself first, and then to all that belong to Him.
3. Because not only the direct improvement of the love of Christ, but so much of the Christian
life dependeth on the love of God, that it should not be excluded when we are discoursing of it (2
Corinthians 5:14, 15). The sense of this love should work in us certainly a great fervour of love
to God, that may level and direct all our actions to His glory, and make us study to please Him.
Well, then, if we take it in this sense, how are we to walk in love?I answer —
1. That love is to be at the bottom of all our actions and duties, that our whole religion may be
but an acting of love, "Let all your things be done with charity" (1 Corinthians 16:14). If we
pray, let us act the seeking love; if we praise God, let us act the delighting love; if we obey God,
let us act the pleasing love.
2. Let us walk in love, all will be nothing else; but let us continue constant to the death in the
profession of the Christian faith; for vehement pure Christian love casteth out all fear in danger.
If we love Christ, we will run all hazards for His sake.
III. I come now to show you how WE ARE BOUND TO DO SO BY THE EXAMPLE OF
CHRIST'S LOVE. And here I shall show you that it is both a motive and a pattern.
1. It is a motive to excite us to love Him, because the great thing that is remarkable in Christ's
giving Himself as a sacrifice for us is love. You may conceive it by these considerations.(1) To
suffer for another is more than to do or act for him, for therein is more self-denial.(2) To suffer
death for another is the greatest obligation that we can put upon him (John 15:13).(3) This is the
highest expression of love to friends, but Christ did it for enemies, for the ungodly sinful world
(Romans 5:7, 8).(4) To suffer for the faults of another is the greatest condescension.(5) Because
this is not fit to be done among mankind, that the innocent should suffer capital punishment for
the guilty. This was the wonderful act of God's grace to find such a strange and unusual sacrifice
for us.(6) That He should suffer to such ends, or that the consequent benefits should be so great,
as the remission of sins and eternal life.(7) That, with respect to the end, God and Christ took
such pleasure in it (Isaiah 53:10).
2. It is a pattern which we should imitate.(1) In the reality of it (1 John 3:18).(2) In the freeness
of it. He was not induced to it by any overture from us, but by His own love only (Ephesians
5:25).(3) In the constancy of it. He was not discouraged when it came to push of pike (John
13:1).(4) In the self-denial and condescension of it (Matthew 20:28). But because we cannot
pursue all, two things I shall commend to you from this love of Christ.
(a)The kind of the love; it was a love of souls.

(b)The greatness and degree of this love. We must be ready to lay down our lives for the Church
of God.Use
1. This love of Christ must be firmly believed.
2. It must be closely applied for our good and benefit, till we are duly affected with it, so as to
make suitable returns to God; partly by devoting ourselves to Him (Romans 12:1), and partly by
rendering our thank offerings of charity towards others (Hebrews 13:17).
(T. Manton, D. D.)
The nature, properties, and acts of charity
I. Barrow, D. D.I. "Loving our neighbour" doth imply that we should value and esteem him: this
is necessary, for affection doth follow opinion; that is not amiable, which is wholly contemptible;
or so far as it is such.
II. Loving our neighbour doth imply a sincere and earnest desire of his welfare, and good of all
kinds, in due proportion: for it is a property of love, that it would have its object most worthy of
itself, and consequently that it should attain the best state whereof it is capable, and persist firm
therein; to be fair and plump, to flourish and thrive without diminution or decay; this is plain to
experience in respect to any other thing (a horse, a flower, a building, or any such thing) which
we pretend to love: wherefore charity should dispose us to be thus affected to our neighbour. We
should wish him prosperous success in all his designs, and a comfortable satisfaction of his
desires; we should wish him with alacrity of mind to reap the fruits of his industry; and to enjoy
the best accommodation of his life.
III. Charity doth imply a complacence or delightful satisfaction in the good of our neighbour; this
is consequent on the former property, for that joy naturally doth result from events agreeable to
our desire. Charity hath a good eye, which is not offended or dazzled with the lustre of its
neighbour's virtue, or with the splendour of his fortune, but vieweth either of them steadily with
pleasure, as a very delightful spectacle.
IV. Correspondently, love of our neighbour doth imply condolency and commiseration of the
evils befalling him: for what we love, we cannot without displeasure behold lying in a bad
condition, sinking into decay, or in danger to perish; so, to a charitable mind, the bad state of any
man is a most unpleasant and painful sight. Is any man fallen into disgrace? charity doth hold
down its head, is abashed and out of countenance, partaking of his shame; is any man
disappointed of his hopes or endeavours? charity crieth out alas, as if it were itself defeated; is
any man afflicted with pain or sickness? charity looketh sadly, it sigheth and groaneth, it fainteth
and languisheth with him; is any man pinched with hard want? charity, if it cannot succour, it
will condole; doth ill news arrive? charity doth hear it with an unwilling ear and a sad heart,
although not particularly concerned in it. The sight of a wreck at sea, of a field spread with
carcasses, of a country desolated, of houses burnt and cities ruined, and of the like calamities
incident to mankind, would touch the bowels of any man; but the very report of them would
affect the heart of charity. It doth not suffer a man with comfort or ease to enjoy the
accommodations of his own state, while others before him are in distress; it cannot be merry
while any man in presence is sorrowful; it cannot seem happy while its neighbour doth appear
miserable: it hath a share in all the afflictions which it doth behold or hear of, according to that
instance in St. Paul of the Philippians: "Ye have done well, that ye did communicate with (or
partake in) my afflictions"; and according to that precept, "Remember those which are in bonds,
as bound with them."

V. It is generally a property of love to appropriate its object; in apprehension and affection
embracing it, possessing it, enjoying it as its own; so charity doth make our neighbour to be ours,
engaging us to tender his case and his concerns as our own; so that we shall exercise about them
the same affections of soul (the same desires, the same hopes and fears, the same joys and
sorrows), as about our own nearest and most peculiar interest. So charity doth enlarge our minds
beyond private considerations, conferring on them an universal interest, and reducing all the
world within the verge of their affectionate care; so that a man's self is a very small and
inconsiderable portion of his regard.
VI. It is a property of love to affect union, or the greatest approximation that can be to its object.
VII. It is a property of love to desire a reciprocal affection; for that is the surest possession and
firmest union which is grounded on voluntarily conspiring in affection; and if we do value any
person, we cannot but prize his goodwill and esteem. Charity is the mother of friendship, not
only as inclining us to love others, but as attracting others to love us; disposing us to affect their
amity, and by obliging means to procure it.
VIII. Hence also charity disposeth to please our neighbour, not only by inoffensive but by
obliging demeanour; by a ready complacence and compliance with his fashion, with his humour,
with his desire in matters lawful, or in a way consistent with duty and discretion.
IX. Love of our neighbour doth imply readiness on all occasions to do him good, to promote and
advance his benefit in all kinds.
X. This indeed is a property of charity, to make a man deny himself, to neglect his own interest,
yea to despise all selfish regards for the benefit of his neighbour. To him that is inspired with
charity, his own good is not good, when it standeth in competition with the more considerable
good of another; nothing is so dear to him, which he gladly will not part with on such
considerations.
XI. It is a property of love not to stand on distinctions and nice respects; but to be condescensive,
and willing to perform the meanest offices, needful or useful for the good of its friend. He that
truly loveth is a voluntary servant, and gladly will stoop to any employment for which the need
or considerable benefit of him whom he loveth doth call. So the greatest souls, and the most
glorious beings, the which are most endued with charity, by it are disposed with greatest
readiness to serve their inferiors.
XII. Charity doth regulate our dealing, our deportment, our conversation toward our neighbour,
implying good usage and fair treatment of him on all occasions; for no man doth handle that
which he loveth rudely or roughly, so as to endanger the loss, the detriment, the hurt or offence
thereof. Wherefore the language of charity is soft and sweet, not wounding the heart, nor grating
on the ear of any with whom a man converseth; like the language of which the wise man saith,
"The words of the pure are pleasant words"; such as are "sweet to the soul, and health to the
bones"; and, "The words of a wise man are gracious." Such are the properties of charity. There
be also farther many particular acts, which have a very close alliance to it.
1. It is a proper act of charity to forbear anger on provocation, or to repress its motions; to resent
injuries and discourtesies either not at all, or very calmly and mildly.
2. It is a proper act of charity to remit offences, suppressing all designs of revenge, and not
retaining any grudge.

3. It is a duty coherent with charity, to maintain concord and peace; to abstain from contention
and strife, together with the sources of them, pride, envy, emulation, malice.
4. Another charitable practice is, being candid in opinion, and mild in censure, about our
neighbour and his actions.
5. Another charitable practice is, to comport with the infirmities of our neighbour; according to
that rule of St. Paul, "We that are strong ought to bear the infirmities of the weak, and not to
please ourselves"; and that precept, "Bear one another's burdens, and so fulfil the law of Christ."
6. It is an act of charity to abstain from offending, or scandalizing our brethren.
(I. Barrow, D. D.)
Christ's love
D. Clarkson, B. D.But how doth it appear that Christ loves us?
1. By amorous expressions. Read His love songs and see how affectionately He sets out the
beauty of His beloved (Song of Solomon 4:1, 3, etc.).
2. By His thoughts. Thoughts and affections are mutual causes one of another. Thoughts give life
to affection, and affection begets thoughts. Christ's thoughts of us are many and high. He had
thoughts of love to us from eternity, and we were never one moment out of His mind since then
(Isaiah 49:15).
3. But this flame, where it is, cannot be confined to the breast and thoughts, but will break forth
into action. And so does the love of Christ appear to us, by what He has done for us. He has
made us rich, fair, honourable, potent, yea, one with Himself.
4. The love of Christ appears by what He has given us; His love tokens. Whatever we have, for
being or well-being, spring from His love. Take a survey of heaven and earth, and all things
therein; and whatever upon sure grounds appears good, ask it confidently of Christ; His love will
not deny it. But we are not yet come to the height of Christ's love. These unspeakable,
inconceivable, unsearchable favours are but streams or drops of love; Christ has given us the
fountain, the ocean: these are but sparks and beams; He has given us the sun, the element of love.
The love of Christ gives us interest in the glorious Trinity. And now, what is there in heaven and
earth that the love of Christ has not made ours?
5. Take an estimate of the love of Christ from His sufferings. Consider how and what He suffers
by us, with us, for us.
(1)His love makes Him patiently suffer many things by us.
(2)This love makes Him willing to suffer with us. "In all our afflictions He is afflicted."
(3)His love made Him willing to suffer for us.But further, to set out this love of Christ, consider
some properties by which the Spirit describes it.
1. Christ loves us freely. He loved us when we had neither love nor beauty to attract His
affections.
2. It is unchangeable (John 13:1). No act of unkindness or disloyalty of ours can nonplus it.
3. It is an incomprehensible love (Ephesians 3:19).
1. Consider whom he loves. How unfit, unworthy, unlovely.(1) How impotent! Man can do
nothing to engage or deserve love, nothing to please or honour such a lover; and was so

considered when Christ had intentions of love, therefore it is admirable.(2) How poor! No such
poverty as man's.(3) How deformed! Poverty alone cannot hinder love, especially if there be
beauty; but who can love deformity?(4) How hated! Not only hateful, but hated; hated of all.
Who would love him whom none loves, who has no friends, who can meet with none in the
world but enemies? The whole creation is at enmity with man. He cannot meet any creature, but
harbours a secret hatred, and would be ready to manifest it at God's command. What a wonder
that Christ will love that which all hate!(5) What enmity! Man is not only hateful and hated, but
a hater of Christ, with such a hatred as would exclude all love from the breast of any creature; a
hatred so extensive, that he hates Christ and all that is His, all that is like Him; all His offices,
especially that which is most glorious, His royal office; keeps Christ out of His throne as to
himself, and would do it in others.(6) How pre-engaged to his deadly enemies, sin and Satan.
Who will love one for a wife who is contracted to another, given her heart and self into his
possession, and has long continued so? Such is a man's state, married to sin, in league with
Satan, and brings forth fruit, not unto God, but unto them. Here is the wonder of Christ's love,
that it does fix upon the worst of creatures, man, yea, and upon the worst of men in some
respects.(7) How powerful. "All power is given to Him in heaven and earth" (Matthew 28:18),
that as Mediator; but as God, He is coequal with His Father, and so omnipotent.(8) How
absolute. The sovereignty of Christ makes His love a wonder.
2. How Christ loves man.(1) Christ loves men more than the best of men love one another.(2)
Christ loves man more than man loves himself. The love of Christ is more than self-love in man;
therefore it is wonderful.(3) Christ loves man more than He loves the angels, in divers respects.
It is evident in that distinction His love has made betwixt both fallen by sin. Not one of the fallen
angels have, or ever shall taste of His love; but innumerable companies of men are restored to
His favour.(4) Christ loves man more than heaven and earth, more than the kingdom of heaven,
more than all the kingdoms of the earth and the glory of both, more than the whole world.(5)
Christ loves man as Himself, in some respects more. Christ loves man more than Himself, as
man. I do not say Christ as God, or absolutely; but as man, and in some respects. He advances
them to the like state with himself, so far as man is capable. He bestows upon them all things that
Himself hath, so far as they are communicable. The same natures. He consists of Divine and
human, and so does man in some sense. That Christ might be like them, He took human nature;
that they might be like Him, He communicates the Divine nature (2 Peter 1:4). Not that it is
altogether the same, but that it most resembles it. Did not Christ get much glory by the work of
redemption? Was not this the most glorious administration that ever the world was witness of?
Yes. Yet the glory the Son of God got hereby was an inconsiderable advantage to Him,
compared with the benefits thereby purchased for man. The Son of God had lost nothing if He
had wanted this; this did not add any degree of glory to that which He enjoyed from eternity. He
was infinitely glorious before the foundation of the world, and nothing can be added to that
which is infinite.
(D. Clarkson, B. D.)
Christ's sacrifice
D. Clarkson, B. D.1. He gave. Gifts are expressions of love. We judge of love by the quality or
value of the gift. Now, what did Christ give?
2. He gave Himself, nothing less than Himself; and that is more, incomparably more, than if He
had given all the angels in heaven, all the treasures on earth for us; more than if He had given all

the works of His hands. The small dust of the balance is as nothing to the universe, and the
universe is as nothing compared with the Son of God.
3. How did He give Himself? He did not give Himself as we are wont to give, nor did He give
Himself as He gives other things. He gave Himself, not in the common way of giving; but, as the
text shows, His giving was an offering of Himself. "He gave Himself an offering for us." But
then —
4. How did He give Himself as an offering for us? There are several sorts of offerings mentioned
in Scripture. Offerings that were not sacrifices. Such were the persons and things which were
devoted or dedicated unto God for the service of the tabernacle and of the temple. Thus the
vessels and utensils given up and set apart for the service and ministration under the law are
called offerings (Numbers 7:10), and those offerings are specified (ver. 13, etc.). Silver chargers,
bowls, and spoons; and not only things, but persons are called offerings when set apart; for thus
the legal ministry (Numbers 10:10, 11, 13). The other sort of offerings were sacrifices, such as
were offered so as to be consumed and destroyed, and to be deprived of life, if they were things
that had life. So that there is a great difference betwixt these offerings: the former were offered
so as to be preserved, the latter were offered so as to be killed or consumed. For that is the true
notion of a sacrifice; it is an offering daily consumed. And such an offering was Christ, such an
offering as was a sacrifice, as the text shows. He gave Himself to be sacrificed for us. "He was
led as a lamb to the slaughter." Christ offered Himself a sacrifice of expiation for His people.To
give you distinctly the evidence which the Scripture affords for this great and fundamental truth,
take it in these severals.
1. "He offered Himself" (Hebrews 7:27); "He offered up Himself" (Hebrews 9:14, 28).
2. "He offered Himself a sacrifice" (1 Corinthians 5:7; Hebrews 9:26).(1) The person offering
was to be a priest; it was the peculiar office of the priest under the law (Hebrews 5:1). So Christ,
that He might offer this sacrifice, was called to that office, and made a high priest (vers. 5, 6,
10).(2) The things offered were to beef God's appointment, otherwise it had been not a true and
acceptable sacrifice, but will-worship.(3) That which was offered for a sacrifice was to be
destroyed. This is essential to a sacrifice; it is an offering daily consumed. Those things that had
life, that they might be offered as sacrifices, they were killed, and their blood poured out; and the
other parts of them, besides the blood, were burned, either wholly or in part. Thus was Christ
sacrificed; His dying and bleeding on the cross answered the killing and bloodshed of the
Levitical sacrifices, and His sufferings were correspondent to the burnings of the sacrifices
(Hebrews 13:12, 13); His sufferings without the gate are held forth here as answering the burning
of the sacrifices without the camp.(4) The person to whom they were offered was God, and Him
only.
3. He offered Himself a sacrifice of expiation.(1) He suffered. He was a man of sorrows and
sufferings; His whole life was a state of humiliation, and His humiliation was a continued
suffering. But near and in His death He was made perfect through sufferings; there was the
extremity of His sufferings, there He became a perfect sacrifice (Hebrews 2:9, 10; Hebrews
5:9).(2) What He suffered was penal; it was that which sin deserved, and the law threatened.(3)
Thirdly, He suffered this in our stead.(4) The sacrifice pacified, appeased, the Lord, made
atonement, turned away His anger.
(D. Clarkson, B. D.)
Christ's sacrifice

Dr. Drummond.I. Christ's sacrifice was VOLUNTARY. There was no external compulsion
brought to bear upon Christ which He could not have successfully resisted; but with an entire
concurrence of His will, He gave Himself up.
II. Christ's sacrifice was VICARIOUS. It was in the room and place of others — of us all. His
sufferings, though voluntary, were, in this sense, necessary to accomplish the end He had in
view.
III. Christ's sacrifice was of INFINITE VALVE AND SUFFICIENCY. He gave Himself.
IV. The sacrificial dedication of Christ for man was PERFECTLY PLEASING TO THE
FATHER.
(Dr. Drummond.)
The sacrifice of Christ
W. Duncan.Let us consider —
I. THE INTERPOSITION OF CHRIST ON BEHALF OF HIS PEOPLE: "He hath given
Himself for us, an offering and a sacrifice to God."
1. He is represented as our Priest. The offering of sacrifices, unquestionably had its origin in the
earliest ages of the world. This mode of worship may be traced back, not only to the era of
giving the law from Sinai, but to the days of the ancient patriarchs. Its Divine origin is not less
evident than its antiquity. We read, indeed, of the practice, before we read of the precept
enjoining it; but from the former, we may fairly infer the latter. Since, then, the offering of
sacrifices was enjoined by the Supreme Lawgiver, and was practised in the Church from the
beginning, for what end was it appointed? What could move. the eternal Majesty to require that
sacrificial oblation should, for so many ages, form an essential part of His worship? My brethren,
ye know the sublime explanation! Ye know that it was to prefigure the offering up, in the fulness
of time, by Jesus Christ.
2. Christ is also represented as the sacrifice of His people. Let us, then, contemplate this
stupendous sacrifice. In it we behold a sacrifice at once perfectly suitable, and infinitely
valuable. Christ, I say, in giving Himself, gave a sacrifice that was perfectly suitable. Being
independent, His life was entirely at His own disposal; being a partaker of flesh and blood, He
was allied to His people, and was thus qualified to make satisfaction in the same nature that had
offended; and, being at the same time supernaturally conceived and born of the Virgin, He was
exempt from the penalty which Divine justice had attached to the violation of the first covenant,
and immaculately pure — and was thus altogether fitted for being a true and proper sacrifice in
the room of His people. But the sacrifice which Christ gave was not only perfectly suitable, it
was also infinitely valuable; for, mark the force of that wonderful expression, "He gave
Himself." It was not simply His blood, or His life, or abstractly His human nature, but Himself
that He gave an offering and a sacrifice for us. We now proceed to consider —
II. THE SATISFACTION AND DELIGHT WITH WHICH THIS INTERPOSITION OF
CHRIST ON BEHALF OF HIS PEOPLE IS REGARDED BY GOD. His sacrifice is to Him "for
a sweet-smelling savour." In this expression the allusion is clearly to the wine and oil, or rather,
to the precious perfumes that were wont to be sprinkled on the sacrifices under the law, in order
to counteract the offensive savour of that bloody service. The apostle represents the fragrance of
such sweet perfumes as arising to God from the propitiatory sacrifice of His beloved Son, to
intimate the supreme satisfaction and pleasure which He has in that sacrifice. When the

magnificent work of creation was finished, Jehovah is represented as resting from all His work
which He had made, and surveying it with delight. But from no part of creation, even although
retaining its original purity and loveliness, does there arise so sweet and grateful a fragrance to
Him as from the altar of the Saviour's sacrifice. If you inquire on what grounds that sacrifice is
so peculiarly and supremely delightful to God, the following considerations may serve to
illustrate the subject: It is a sacrifice of God's own appointment; it is in itself a sacrifice of
transcendent worth and efficacy; and it is in consequence of these things the means of eternal
salvation and happiness to countless thousands of His immortal creatures, and the source of glory
to Himself in the highest.
(W. Duncan.)
Christ's redeeming love
J. Alexander.I. THE LOVE OF CHRIST, AS THE SOURCE OF OUR REDEMPTION.
II. THE SACRIFICE OF CHRIST, AS THE MEANS BY WHICH OUR REDEMPTION WAS
ACCOMPLISHED.
1. It is evident from these words that we had incurred some penalty which we must have endured
personally, had not the love of Christ induced Him to interpose on our behalf.
2. But the text intimates that Jesus Christ did interpose on our behalf, and "hath given Himself
for us."
3. Our text intimates that it was the person of Christ which rendered His sacrifice efficacious,
and that because "He gave Himself for us." His substitution was acceptable to God, and available
to the salvation of man.
4. The text intimates that this offering and sacrifice was acceptable to the Father to whom it was
presented, for it is said to be "a sweet smelling savour" to Him.
III. WALKING IN LOVE, AS THE EFFECT WHICH THIS REDEMPTION IS INTENDED
TO PRODUCE.
1. Let us walk in love to Christ.
2. Let us walk in love to Christians.
3. Let us walk in love to all mankind.
(J. Alexander.)
Christ's sacrifice, a sweet-smelling savour
J. H. Evans, M. A.I. In the first place, let us consider, THAT AS THE OFFERING AND
SACRIFICE, THE BURNT OFFERING AND BURNT SACRIFICE, THE LORD JESUS
CHRIST IS ESPECIALLY "A SWEET-SMELLING SAVOUR" TO GOD.
1. Consider the dignity of His Person.
2. Look at the purity of His sacrifice. Look at the faith that never gave way; look at the patience
that never was exhausted; look at the courage that never flinched; look at the love that never
wasted; look at the zeal for God that was always on fire; look at the tenderness for poor,
perishing, lost and ruined sinners.
3. Look we at the work itself — look we at those for whom He was all this.

II. But observe THE MANY PROOFS THAT HAVE BEEN GIVEN AND ARE STILL GIVEN,
THAT THIS SACRIFICE IS "A SWEET-SMELLING SAVOUR " BEFORE GOD. Four
thousand years before that sacrifice was offered, there came forth the first promise in all its
fragrancy. Whence that cry of victory — "It is finished"? Why was it the stone was rolled away?
why did the body ascend? why did the Conqueror go up? why did the Spirit descend? why was
it, on the Day of Pentecost, that the timid became brave, that blasphemers stood forth as real
penitents before God? Why was all this? Because the sacrifice went up as a "sweet-smelling
savour," and a descending Spirit was the mark of God's infinite and eternal approval of it. But,
beloved, perhaps now the savour of it has passed away. More than 1,800 years have passed away
since it was offered. Kingdoms have risen and fallen since then. But the fragrancy of that
offering has in no sense passed away. It has not lost one iota of its acceptance before a holy God.
But, beloved, there is one point more in reference to this sweet savour — it will cast its fragrancy
throughout eternity. It fills heaven with its odour.
III. And now let us consider A FEW PRACTICAL BEARINGS OF OUR SUBJECT.
1. In the first place, if all this be true, then how awful is that man's state, that can hear of this
atonement and find fragrancy in everything else except that one thing that is fragrant before God!
The things that God hates he can delight in.
2. Let me give one word of tender caution to those whose conscience has been awakened by the
blessed Spirit to feel a real concern for salvation. If they go to other sacrifices, they have still to
seek sweetness elsewhere.
(J. H. Evans, M. A.)
Christ's sacrifice
W. Jay.I. THE DESIGN OF THE SAVIOUR'S INTERPOSITION. "He gave Himself a sacrifice
for us." He had given us many things before. He had given us the sun to cheer us, the air to brace
us, the rain to refresh us, and made the earth to bring forth and to bud; and at last He gave us
Himself. He gave Himself for us long before His incarnation; and "when the fulness of the time
was come, God sent forth His Son, made of a woman, made under the law, to redeem them that
are under the law, that we might receive the adoption of sons."
II. THE ACCEPTABLENESS OF THE SACRIFICE. "An offering and sacrifice to God, for a
sweet-smelling savour." Go back to the time of the flood. Here we are informed that "Noah
builded an altar unto the Lord," and offered sacrifices; "and the Lord smelled a sweet savour: and
the Lord said, I will not again curse the ground any more for man's sake." So God delighted in
the sacrifice of His Son, and said, "This is My beloved Son, in whom I am well pleased." You
may be reconciled to a servant, and you may admit him to a place in your house; still it may not
be easy to admit him to a place in your affections. But we never can be so dear to God as when
clothed with the righteousness of Christ, and sprinkled with His precious blood.
III. THE PRINCIPLES THAT ACTUATED HIM. "He loved us, and gave Himself for us." That
which cannot be known perfectly may be known preeminently.
1. His love is magnified in His gift.
2. It is magnified in the greatness of His sufferings.
3. It is magnified because He was acquainted with every part of His sufferings before He
engaged to suffer.

4. It magnifies His love because we were unworthy of its exercise.
5. It magnifies His love because He did not wait to be asked. He did this not only without our
desert, but without our desire.
6. It magnifies His love by the number of blessings to be derived from it.
IV. We have now to DRAW SOME INFERENCES FROM THIS SUBJECT.
1. What is enjoined? "Walk in love." Strive to excel in it. We read of men walking in pride. He is
lofty; he swaggers as he walks; he answers those beneath him roughly. Pride is his region; it is
the air in which he breathes. So is it with love: you are not only to walk in love, but to live in it.
2. For whom is this enjoined? It is to be exercised towards Himself.
3. To whom is this enjoined? "Walk in love." It was to the Ephesians. But are you blameless
here?
4. How is it enjoined? "Walk in love, as Christ also hath loved us."(1) As the model of our love.
Thus our love must resemble His. And are you to exercise no self-denial? His love was a
constant love; is yours to be changeable and varying?(2) But the apostle means that we should
make the love of Christ the motive as well as the model of ours. "We love Him, because He first
loved us." By this motive be led to present your bodies "a living sacrifice, holy, acceptable to
God, which is your reasonable service."
(W. Jay.)
The love of Christ
A. Alexander, D. D.As God is incomprehensible in His eternity, His power, His immensity, His
knowledge, and His wisdom; so is He in His love.
1. The first thing which strikes us as wonderful in this love of God is, that it should have sinners
as its objects.
2. Another thing which is incomprehensible in the love of Christ to sinners is, that among men,
all of whom were equally lost and helpless, it should select a certain number as its objects and
leave all the rest under condemnation and depravity, as they were before.
3. A third characteristic of the love of Christ is its degree of intensity, which is unparalleled.
4. As this love did not originate in time, but, from eternity, the delights of the Son were with the
children of men; so it will never have an end.
5. The love of Christ to His people is manifested by the revelation which He has made for their
instruction; by all the institutions of His Church for their edification; and by all the dispensations
of His providence, whether afflictive or prosperous. But, especially, the love of Christ toward
His chosen people is evinced by the gift of His Spirit, the Comforter, to abide with them forever.
6. Finally, the love of Christ to His disciples is tender, condescending love. He deals with them
as a mother with a child; carries tern in His bosom, and gently leads them in the right way.
(A. Alexander, D. D.)
The voluntariness of Christ's death
S. Charnock, B. D.His love was antecedent to His shedding His blood, and our being washed in
it. Love renders any work delightful.

I. PROPOSITIONS FOR EXPLAINING IT.
1. The Father's appointing Him to be a sacrifice, doth not impair His own willingness in
undertaking. The Father is said to send Him and deliver Him (John 3:34; Romans 8:32). The
Father is said to deliver Him, because the first motion of redemption is supposed to arise from
the will and motion of the Father; yet the love of Christ was the spring of all mediatory actions,
and His taking our nature on Him; and therefore He is no less said to give Himself, than the
Father is said to give Him to us and for us. His engagement was an act of choice, liberty, and
affection.
2. The necessity of His death impeacheth not the voluntariness of it. Many things are voluntary
which yet are necessary; there are voluntary necessities. God is necessarily yet voluntarily holy.
II. WHEREIN THIS VOLUNTARINESS OF CHRIST'S DEATH APPEARS.
1. He willingly offered Himself in the first counsel about redemption to stand in our stead.
2. The whole course of His life manifests this willingness. His will stood right to this point of the
compass all His life. Many enter the lists with difficulties out of ignorance, but the willingness of
our Saviour cannot be ascribed either to ignorance or forgetfulness.
III. WHY THIS VOLUNTARINESS WAS NECESSARY.
1. On the part of the sacrifice itself. He was above any obligation to that work He so freely
undertook for us. Nor could He be overruled to anything against His own consent.
2. Necessary on the part of justice.
3. Necessary in regard of acceptation. Christ's consent was as necessary as God's order. In vain
had we hoped for the benefit of a forced redemption.
IV. USE.
1. The way of redemption by a sacrifice was necessary.
2. The death of Christ for us was most just on the part of God. Christ did willingly submit to,
God might justly charge upon Him as a due debt.
3. How wonderful was the love of Christ!
4. How willingly then should we part with our sins for Christ, and do our duty to Him!
(S. Charnock, B. D.)
The love of Christ seen in His best gift
S. Martin, D. D.I. CHRIST GIVING HIMSELF FOR US, IS THE UTMOST WHICH HE
COULD DEVOTE TO OUR SERVICE AND TO OUR USE. He does employ, for the use and
service of those who trust in Him, all things. He hath all things under His feet, all things that are
in heaven and on earth. If Christ see that an angel can serve one of His disciples, He gives some
angel a commission to serve that disciple. Here is a case of self being given. Not the purse only;
not the hand merely, or the eye, or the ear, in an occasional service; but the whole being. And, in
this sense, Christ gives to His disciples Himself. In giving Himself for us, Christ gives us all that
pertains to His original nature; the Divine qualities of His nature as the manifested God; His
knowledge, His wisdom, His power; all that is involved in His goodness, and He gives the
qualities of His woman-born nature, as the Word made flesh. For example, His sympathy.

'Moreover, in giving Himself for us, Christ gives us all that pertains to His position as Lord of
all.
II. But, brethren, He gave Himself FOR A SPECIAL PURPOSE — "an offering and a sacrifice
to God for a sweet-smelling savour." He gave Himself for us — what to be? If we only wanted
teaching, He would have given Himself as a teacher. If we only wanted leading, He would have
given Himself to us as a leader. But a starving man wants something more than instruction about
food, or information about digestion, or instruction as to the laws of life and death; and a
criminal who is under a capital sentence wants something more than discussions about rewards
and punishments, or about human governments and human laws; and if anything is to be done
for sinning man, you must do something more than present to him a teacher. If you are sick, you
do not send for your medical attendant to give you, at the side of your sick bed, a lecture on
anatomy or physiology. You want the medical man to do something for you as well as to say
something to you. And Christ gave Himself, not to be my teacher, or nay leader chiefly, but, in
the first instance, He offered Himself to be a sacrifice.
III. Now, "herein is love"; not self-love, BUT OUTLOVING LOVE; not the love that is shut up
within a man, as wafer in a sealed fountain, but the love that flows forth from a being as water
from an open spring. "Herein is love"; not complacent love, the love of delight in another
because that being is delightsome, but benevolent love. "Herein is love"; not merited love; but
undeserved love. "Herein is love"; not expected love, but surprising love. "Herein is love"; not
love of friendship, but mercy, and compassion, and pity. "Herein is love"; not ordinary love, but
unequalled love, love to which there is no parallel, and to which there never can be. Brethren,
there are just two things more I want to say to you.
1. This love of Christ is our refuge. The heart of Christ is the refuge we need.
2. The love of Christ is our refuge, but this love is also our pattern. We are to love as Jesus loved.
I do not wonder at people saying this is impossible. It does seem impossible, and it would be
utterly impossible, if we were required to attain to such love at once, but we are to grow into it. If
you were unacquainted with the oak, and a full-grown tree were pointed out to you, and if you
were then shown an acorn, and were told that out of that little thing would spring forth the
monarch of the forest, you would not believe the statement, or you would say, if this happen it
certainly will be a miracle,
(S. Martin, D. D.)
The sweet-smelling sacrifice
R. Ferguson, LL. D.I. THAT IN HIS REDEEMING WORK THE SELF-SACRIFICING LOVE
OF CHRIST REACHED ITS CLIMAX — ITS LAST AND HIGHEST POINT.
II. THAT THIS SELF-SACRIFICING LOVE OF CHRIST WAS NOT INTENDED TO
PRODUCE ANY CHANGE IN GOD, BUT RATHER TO AFFECT THE RELATIONS AND
THE DESTINIES OF OUR HUMANITY.
III. THAT IN THIS SELF-SACRIFICING LOVE OF CHRIST THERE WAS SOMETHING
PECULIARLY ACCEPTABLE AND WELL-PLEASING TO GOD.
IV. THAT IT IS ONLY AS MAN IS BROUGHT TO REPLACE HIS DEPENDENCE ON GOD
THROUGH THE MEDIATION OF JESUS CHRIST AS THE HELPER AND REDEEMER OF
OUR RACE, THAT HE CAN RISE INTO THE ENJOYMENT OF THE GREAT
SALVATION.

(R. Ferguson, LL. D.)
The acceptableness of Christ's death
S. Charnock, B. D.The sacrifice of Christ was acceptable to God and efficacious for men.
I. I SHALL PREMISE TWO THINGS FOR THE EXPLICATION OF IT.
1. God was not absolutely bound to accept it for us. He might have rejected every sacrifice but
that of the offender.
2. As the acceptation of it depended upon the will of the Lawgiver and Rector, so the
acceptableness of it depended upon the will of the Redeemer. The merit of His death depended
not upon His mere dying, or upon the penal part in that death, but upon His willing obedience in
it, in conjunction with the dignity of His person; without this, He might have breathed out His
soul without being a victim.
II. THAT THIS SACRIFICE IS ACCEPTABLE TO GOD AND EFFICACIOUS FOR US
WILL APPEAR IN SEVERAL PROPOSITIONS.
1. God took pleasure in the designment and expectation of it.
2. The highest perfections of God's nature had a peculiar glory from this sacrifice. All His
perfections, not discovered before to the sons of men, are glorified punctually according to His
intentions and resolves for their discovery. Not a tittle of His nature which was to be made
known to the sons of men, but is unveiled in this sacrifice to their view in a greater glory than the
creatures were able to exhibit Him.
3. Compare this sacrifice with the evil for which He was sacrificed, and which had invaded the
rights of God, and the sweet savour of it will appear, as also the efficacy of it.
4. It is so acceptable to God, that it is sufficient sacrifice for all, if all would accept of it, and by a
fixed faith plead it.
5. The effects of this sacrifice show the acceptableness of it to God. As the effect of Adam's
disobedience demonstrates the blackness and strength of his sin, so the fruit of this sacrifice
evidenceth the efficacy of it.What was it that rendered this sacrifice acceptable to God, and
efficacious for us?
1. The dignity of His person.
2. As the dignity of the person, so the purity of the sacrifice renders it fragrant to God, and
efficacious for us.
3. The graces exercised in this sacrifice rendered it fragrant in the account of God.(1) His
obedience.(2) His humility (Philippians 2:8).(3) His faith. This resolution of trust He brought
with Him, and this resolution He kept — "I will put my trust in Him" (Hebrews 2:13), cited out
of Psalm 18:2.(4) In regard of the full compensation made to God by this sacrifice, and the
equivalency of it to all the demands of God. His obedience was fully answerable to the law: His
active answered the perceptive part, and His passive the penalty.(5) In regard of the glory Christ
by His sacrifice brought to God. The glory of God was that which He aimed at, and that which
He perfected. Needs must that be fragrant to God that accomplished the triumph of all His
attributes.
III. USE.
1. If this sacrifice be acceptable to God, it is then a perfect oblation.

2. All popish doctrines of satisfaction, and all resting upon our own righteousness and inherent
graces, are to be abandoned.
3. It is a desperate thing to refuse this sacrifice, which is so sweet to God.(1) It is a great sin.(2) It
will end into a great misery.
4. It administers matter of comfort to the believer. It is a comfort to a diseased hospital that a
physician is chosen and accepted by the governors that is able to cure every disease; it is no less
a comfort to a guilty soul that there is a sacrifice sufficient to expiate every sin.(1) If once
acceptable to God, then it is forever acceptable; if once sweet, it is always sweet. God cannot be
deceived in His estimations, nor change His value of it, nor can the sacrifice ever become
noisome.(2) From this ariseth pardon of sin.(3) Hence, then, there can be no condemnation to
them that are in Christ.(4) Here is a sufficient ground for peace of conscience. This only can give
a repose to our spirits, turn our fears into hopes, and our sorrows into songs.(5) Here is a full
ground of expectation of all necessary blessings. Let those that believe, continually apply and
plead it.
(S. Charnock, B. D.)
COMMENTARIES
Ellicott's Commentary for English Readers(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.
Matthew Henry's Concise Commentary5:1,2 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.
Barnes' Notes on the BibleAnd 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.
Jamieson-Fausset-Brown Bible Commentary2. 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."
Matthew Poole's CommentaryAnd 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.
Gill's Exposition of the Entire BibleAnd 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.
Geneva Study BibleAnd 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)
Expositor's Greek TestamentHYPERLINK "/ephesians/5-2.htm"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, ‫מ‬ ִ‫נ‬ְ‫ח‬ ָ‫ה‬ (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 ‫מ‬ ִ‫נ‬ְ‫ח‬ ָ‫ה‬ and ‫נ‬ֶ‫ַב‬‫ח‬, 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
ֶ‫נ‬‫ננַה‬ָ‫חח‬ֶ‫נמ‬ַ, 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.
[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.
Cambridge Bible for Schools and Colleges2. 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.”
Bengel's GnomenHYPERLINK "/ephesians/5-2.htm"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.
Pulpit CommentaryVerse 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.
Vincent's Word StudiesWalk 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.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Ephesians 5:2 and walk in love, just as Christ also loved you and gave Himself up for us, an
offering and a sacrifice to God as a fragrant aroma (NASB: Lockman)
Greek: kai peripateite (2PPAM) en agape, kathos kai o ChristoHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=5547"s egapesen (3SAAI) hemas kai
paredoken (3SAAI) heauton huper hemon prosphoran kai thHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=2378"usian tHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=3588"o theo eiHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=1519"s osmen euodias.
Amplified: And walk in love, [esteeming and delighting in one another] as Christ loved
us and gave Himself up for us, a slain offering and sacrifice to God [for you, so that it
became] a sweet fragrance. (Amplified Bible - Lockman)
NLT: Live a life filled with love for others, following the example of Christ, who loved
you and gave himself as a sacrifice to take away your sins. And God was pleased,
because that sacrifice was like sweet perfume to him. (NLT - Tyndale House)

Phillips: Live your lives in love - the same sort of love which Christ gives us and which
he perfectly expressed when he gave himself up for us in sacrifice to God. (Phillips:
Touchstone)
Wuest: be ordering your behavior within the sphere of love, even as Christ also loved
you and gave himself up in our behalf and in our stead as an offering and a sacrifice to
God for an aroma of a sweet smell
Young's Literal: and walk in love, as also the Christ did love us, and did give himself for
us, an offering and a sacrifice to God for an odour of a sweet smell,
AND WALK IN LOVE: kai peripateite (2PPAM) en agape:
• Eph 3:17; 4:2,15; Jn 13:34; Ro 14:16; 1Cor 16:14; Col 3:14; 1Th 4:9; 1Ti 4:12; 1Pe 4:8;
1Jn 3:11,12,23; 4:20,21
• Ephesians 5 Resources - Multiple Sermons and Commentaries
• Ephesians 5:1-4 - Wayne Barber
• Ephesians 5:1-2: Be Imitators of God's Love - 1 - Wayne Barber
• Ephesians 5:1-2 Imitating the God of Love - Steven Cole
• Ephesians 5:1-2: Walking in Love - John MacArthur
• Ephesians 5:1-2: Walking in Love-1 Study Guide (see dropdown menu) - John
MacArthur
A SUPERNATURAL
LIFE OF LOVE
Walk in love - As imitators of God, Who is love.
Walk (4043) (peripateo from peri = about, around + pateo = walk, tread) literally means to
walk about here and there or to tread all around. Peripateo then came to mean to make one’s
way, to make progress, to make due use of one’s opportunities and finally (as used by Paul in
Ephesians), to live, to regulate one’s life, to conduct one’s live. Most of the NT uses of peripateo
refer to daily conduct.
Paul uses the present imperative which is a command calling for their way of life and daily
conduct to be in the sphere of unconditional, sacrificial love, the love that God is, the love that is
a fruit of His indwelling Spirit in the yielded, obedient saint (Gal 5:22-note, Ro 5:5-note). In
short Paul is calling not for a natural walk (in our own innate power), but a supernatural walk
(enabled by the power of the Spirit Who indwells us). If you try to obey this command in your
own strength, you will place yourself under legalism and you will fail! Instead of "self-reliance"
we need "Spirit-dependence!" Continually!
Paul's point is that we are a new creation in Christ (Ephesians 1-3) and should demonstrate this
new life by relying on a new power (the Spirit) Who enables us to continually order our behavior
in love (within the sphere of love, the "atmosphere" if you will, of supernaturally empowered
agape love).
RelatedResource:
• The Holy Spirit-Walking Like Jesus Walked!

Peripateo is a favorite word of Paul in Ephesians, used to describe our behavior both before and
after we are saved...
Ephesians 2:1 And you were dead in your trespasses and sins, 2 in which you formerly
walked according to the course of this world, according to the prince of the power of the
air, of the spirit that is now working in the sons of disobedience. (See notes Ephesians
2:1; 2:2)
Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works,
which God prepared beforehand, that we should walk in them. (see note Ephesians 2:10)
Ephesians 4:1 I, therefore, the prisoner of the Lord, entreat you to walk in a manner
worthy of the calling with which you have been called, (see note Ephesians 4:1)
Ephesians 4:17 This I say therefore, and affirm together with the Lord, that you walk no
longer just as the Gentiles also walk, in the futility of their mind (see note Ephesians
4:17)
Ephesians 5:8 for you were formerly darkness, but now you are light in the Lord; walk as
children of light (See note Ephesians 5:8)
Ephesians 5:15 Therefore be careful how you walk, not as unwise men, but as wise, 5:16
making the most of your time, because the days are evil. (See note Ephesians 5:16)
In Colossians 4 Paul uses peripateo charging the saints to
Conduct (command to continually - present imperative - a command calling for us to
rely on the Spirit, not self!) yourselves with wisdom (living prudently and with
discretion) toward outsiders (non-Christians, whether Jew or Gentile), making the most
of (present tense - continually seizing, redeeming or buying up the opportunity - see
Redeem the Time) the opportunity (kairos) ." (Col 4:5-note)
Love (26) (agape) is unconditional, sacrificial love which God is. It is love which is commanded
in believers, empowered by His Spirit, activated by personal choice of one's will, is not based on
one's feelings toward the object of one's love and is manifested by specific actions (see 1Cor
13:4, 5, 6, 7, 8 (notes) for a succinct list of these actions). Agape love speaks of a love called out
of one’s heart by the preciousness of the one loved, a love that impels one to sacrifice one’s self
for the benefit of the object loved. It is the love shown at Calvary. The prototype of this quality
of supernatural love is the Father's love for sinful men as manifest by the Son's sacrifice on the
Cross. That is the love in which we are to be rooted and grounded and in which we are called to
walk!
Agape is God's willful direction toward man. It involves God doing what He knows is best for
man and not necessarily what man desires. For example, John 3:16 states, "For God so loved the
world, that he gave." What did He give? Not what man wanted, but what God knew man needed,
i.e., His Son to bring forgiveness to man.
Loved (25) (agapao) describes the love God gives freely, sacrificially and unconditionally
regardless of response -- love that goes out not only to the lovable but to one’s enemies or those
that don't "deserve" it. Agapao speaks especially of love as based on evaluation and choice, a
matter of will and action. This love is not sentimental or emotional but obedient and reflective of
the act of one's will with the ultimate desire being for another's highest good. Since it is

unconditional, this love is still given if it's not received/returned! Agape gives and give and
gives. It is not withheld.
Agape love is commanded of believers, empowered by His Spirit, activated by personal choice
of one's will, not based on one's feelings toward the object of one's love and manifested by
specific actions (see 1Cor 13:4-8 (notes) for a succinct list of these actions). Agape love speaks
of a love called out of one’s heart by the preciousness of the one loved, a love that impels one to
sacrifice one’s self for the benefit of the object loved. It is the love shown at Calvary. The
prototype of this quality of supernatural love is the Father's love for sinful men as manifest by
the Son's sacrifice on the Cross.
Wuest - This love is the agape love which God is, which God exhibited at the Cross, which Paul
analyzes in 1 Corinthians 13, and which is the fruit of the Spirit in the yielded saint. The saint is
to order his behavior or manner of life within the sphere of this divine, supernatural love
produced in his heart by the Holy Spirit. When this love becomes the deciding factor in his
choices and the motivating power in his actions, he will be walking in love. He will be
exemplifying in his life the self-sacrificial love shown at Calvary and the Christian graces
mentioned in 1 Corinthians 13. (Wuest's Word Studies from the Greek New Testament:
Eerdmans)
Speaking to faithless Israel God speaks of coming days of restoration declaring...
"I have loved you with an everlasting love; Therefore I have drawn you with
lovingkindness. (Jeremiah 31:3)
In Romans Paul explains that even while we were helpless and ungodly, Christ died for the
ungodly adding...
But God demonstrates His own love toward us, in that while we were yet sinners, Christ
died for us. (Ro 5:8-note)
John writes...
In this is love, not that we loved God, but that He loved us and sent His Son to be the
propitiation for our sins. (1 John 4:10)
JUST AS CHRIST ALSO LOVED YOU AND GAVE HIMSELF UP FOR US: kathos kai o
Christos egapesen(3SAAI) hemas kai paredoken (3SAAI) heauton huper hemon:
• Ep 5:25; 3:19; Matthew 20:28; John 15:12,13; 2Cor 5:14,15; 8:9; Gal 1:4; 2:20; 1Ti 2:6;
Titus 2:14; Heb 7:25, 26, 27; 9:14,26; 10:10,11; 1Pe 2:21, 22, 23, 24; 1Jn 3:16; Rev 1:5;
5:9
• Ephesians 5 Resources - Multiple Sermons and Commentaries
• Ephesians 5:1-4 - Wayne Barber
• Ephesians 5:1-2: Be Imitators of God's Love - 1 - Wayne Barber
• Ephesians 5:1-2 Imitating the God of Love - Steven Cole
• Ephesians 5:1-2: Walking in Love - John MacArthur
• Ephesians 5:1-2: Walking in Love-1 Study Guide (see dropdown menu) - John
MacArthur

Just as (2531) (kathos) -- Christ's life and love is our example, a love which led Him to sacrifice
His life for us on the cross. Notice that this is a term of comparison, calling for us to ponder
what is being compared, why, etc? In light of the incredible truth in Romans 1-11, Paul then
urged the saints in Rome (and us) to present ourselves to God as a living sacrifice, holy and
acceptable to Him, our spiritual service of worship (Ro 12:1-note), yea, even a "sweet smelling
savor" unto Jehovah! How is this even possible? Because we now are in Christ, possessing His
perfect righteousness (Ro 1:16-17-note) and in His Son, the Beloved, we are "accepted" (Eph
1:7KJV-note) and can now offer up an acceptable sacrifice. Is this not good news! Is this not
another way to describe "death to self?" (Mk 8:34-36) And don't miss the "sanctifying power" of
your sweet smelling sacrifice. What do I mean by "sanctifying power?" First, note that in the
immediate context (only a "but" separates "sweet smelling aroma" in Eph 5:2 from the next
word in Eph 5:3) Paul mentions immorality, a sin (and really the only sin that functions this way
- 1Cor 6:18) in which we offer to the idol of pleasure and perversion (all sex outside of marriage
is essentially a perversion) our bodies as a living sacrifice! (1Cor 6:15-17)
For we never can know
What the Lord will bestow
Of the blessings for which we have prayed,
Till our body and soul
He doth fully control,
And our all on the altar is laid.
Christ (5547) (Christos from chrio = to anoint, rub with oil, consecrate to an office) is the
Anointed One, the Messiah, Christos being the Greek equivalent of the transliterated Hebrew
word Messiah.
Loved (25) (agapao) - see agape. Paul is previewing a theme he will return to at the end of this
chapter. Christ sacrificed Himself for the church because He loves her and wants to make her
holy and blameless. Believing husbands and wives and all Christians are to love each other with
the same kind of sacrificial love.
Gave Himself up - ultimately this speaks of His death in our place! In the context of Christian's
being commanded to walk in love, we see that such a walk means a death to self and a giving of
self to others (as Christ did).
He who was delivered up because of our transgressions, and was raised because of our
justification. (See note Romans 4:25)
He who did not spare His own Son, but delivered Him up for us all, how will He not also
with Him freely give us all things? (See note Romans 8:32)
"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me;
and the life which I now live in the flesh I live by faith in the Son of God, who loved me,
and delivered Himself up for me. (See note Galatians 2:20)
Himself (heautois) is a reflexive pronoun, emphasizing Christ's personal involvement (He
initiated the action and carried out the action ... all for us).
Gave...up (3860) (paradidomi from para = alongside, beside + didomi = give) means to give
alongside. The basic idea is to give over from one's hand to someone or something with
particular reference to a right or an authority. This concept is illustrated in the devil's attempt to
tempt our Lord...

And the devil said to Him, "I will give You all this domain and its glory; for it has been
handed over to (paradidomi) me, and I give it to whomever I wish. (Luke
4:6HYPERLINK "/luke-4-commentary#4:6"+)
In the ancient world paradidomi was used as a technical term of police and courts = ‘hand over
into the custody of’. The idea is to give over into one’s power or use and involves either the
handing over of a presumably guilty person for punishment by authorities or the handing over of
an individual to an enemy who will presumably take undue advantage of the victim, as was the
case in the arrest and trials that followed our Lord's being giving over.
In Galatians 2:20 (see note) paradidomi is in the aorist tense which Vine states "is in the point
tense (Ed: "aorist") because it refers to the “one act of righteousness,” Romans 5:18 (see note), in
which the eternal love of God found its highest expression, and by which the salvation of
believers was secured...Complete comprehension of “the mystery of God, even Christ” lies
beyond the capacity of the human mind. The more closely it is considered the greater grows the
wonder of its unfathomable depths. Not only was God in Christ during His life on earth, John
14:10 , God was in Christ in His reconciling death, 2 Corinthians 5:19 . This ground is holy, yet
is it to be approached, albeit with “reverence and awe,” for all that God has been pleased to
reveal is proper subject for the worshipful consideration of His children. Two cautions are
needful here, however. We may not go beyond what is written, and we may not expect to
eliminate mystery from the Divine sacrifice or to reconcile all that is revealed concerning it; the
human point of view is far too low, the human outlook far too limited, to admit of that. (Vine, W.
Collected writings of W. E. Vine. Nashville: Thomas Nelson )
In the introductory verses to this letter to the Galatians, Paul explained that Jesus
"gave (didomi = active voice = of His own volition) Himself for (huper = on behalf of =
speaks of His substitutionary death for) our sins, that He might deliver us out of this
present evil age, according to the will of our God and Father" (Galatians
1:4HYPERLINK "/galatians-1-commentary#1:4"+)
Later Paul taught that...
Christ redeemed us from the curse of the Law, having become a curse for us-- for it is
written, "CURSED IS EVERYONE WHO HANGS ON A TREE"-- in order that in
Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might
receive the promise of the Spirit through faith. (Gal 3:13-14HYPERLINK "/galatians-3-
commentary#3:13"+)
Comment: Note He was not "accursed" but became a curse in the same sense that "He
was made to be sin" in 2Cor 5:21. He voluntarily submitted himself to the curse of the
law that that curse might be removed from us.
Preacher's Commentary illustrates Christ giving Himself up fro us with the following story -
Following the success of the communist revolution in China in 1948, two young men were given
the job of destroying Christian chapels. One evening at dusk, after they had devastated a small
chapel, they decided to sleep in it that night. As they were lying on the floor there, one of them
saw a crucifix so high on the wall they had not been able to reach it. He looked at it steadily for a
while, then said to his companion, “Do you see the picture of God nailed to that stick of wood?”
“Yes,” the other responded, “but what of it?” The first answered, “You know, I never saw a God
who suffered before.” This is something new—a Savior who voluntarily suffers. (Briscoe, D. S.,
& Ogilvie, L. J. The Preacher's Commentary Series, New Testament. 2003; Thomas Nelson)

Jesus explained His purpose to the disciples declaring that "the Son of Man did not come to be
served, but to serve, and to give His life a ransom for many." (Mt 20:28)
In John Jesus declared "I am the good shepherd; the good shepherd lays down His life for the
sheep...For this reason the Father loves Me, because I lay down My life that I may take it again.
No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay
it down, and I have authority to take it up again. This commandment I received from My Father."
(John 10:11, 17-18)
The awesome truth about Jesus' life for our life cannot be repeated enough, as Paul emphasized
in many of his letters...
He who was delivered up (paradidomi) because of our transgressions, and was raised
because of our justification. (see note Romans 4:25)
"Walk in love, just as Christ also loved you, and gave Himself up (paradidomi) for us, an
offering and a sacrifice to God as a fragrant aroma. (see note Ephesians 5:2)
Husbands, love your wives, just as Christ also loved the church and gave Himself up
(paradidomi) for her (see note Ephesians 5:25)
(Jesus) gave Himself as a ransom for all, the testimony borne at the proper time. (1Ti 2:6)
(Jesus) gave Himself for us, that He might redeem us from every lawless deed and purify
for Himself a people for His own possession, zealous for good deeds. (see note Titus
2:14)
Although Paul clearly states that Jesus of His own volition gave Himself over into the hands of
evil men, many of the other uses of paradidomi in the gospels describe the giving over of our
Lord Jesus Christ into the hand's and the authority of His various and manifold adversaries...and
so we read that Jesus was given over...
By Judas - And Judas Iscariot, who was one of the twelve, went off to the chief priests,
in order to betray (paradidomi - to hand Him over to them) Him to them. (Mark 14:10)
(Compare: Simon the Zealot, and Judas Iscariot, the one who betrayed [paradidomi]
Him. - Mt 10:4)
By the Sanhedrin to Pilate - And early in the morning the chief priests with the elders
and scribes, and the whole Council, immediately held a consultation; and binding Jesus,
they led Him away, and delivered Him up (paradidomi) to Pilate (Mark 15:1)
By Pilate to the people's will - And he released the man they were asking for who had
been thrown into prison for insurrection and murder, but he delivered (paradidomi) Jesus
to their will. (Luke 23:25)
By Pilate to the soldiers for execution - And wishing to satisfy the multitude, Pilate
released Barabbas for them, and after having Jesus scourged, he delivered (paradidomi)
Him to be crucified. (Mk 15:15)
S Lewis Johnson speaking of living our lives now based on faith in the Son of God asks...
But do we have good reasons to rest in Him? The final words of Galatians 2:20 supply
ample grounds. Our faith is in the Son of God, "who loved me and gave himself for me."
Cf. Gal 1:4. All of the essentials of the atonement are found here. His redemptive work is
grounded in the love that expressed itself in the cross, the word "loved" being an aorist in

Jesus was a sweet smelling sacrifice

Jesus was a sweet smelling sacrifice

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Jesus was a sweet smelling sacrifice