Eph 5:2, 1Th 3:12-13 | JFB | STEP | 2. And —in proof that you are so. walk in love —resuming , " 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, ) 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 ( ). 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 ( ), including His life of obedience; though not excluding His offering of His body for us ( ). 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 (quoted again in ), 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 ( ). 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 ( ). Again, as what Christ is, believers also are ( ), and ministers are: Paul says ( ) "we are unto God a sweet savor of Christ."

Ephesians 5:2

2. And—in proof that you are so.

walk in love—resuming Eph 4:1, "walk worthy of the vocation."

as Christ . . . loved us—From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

given himself for us—Greek, "given Himself up (namely, to death, Ga 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Ro 5:8).

offering and a sacrifice—"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Ps 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Ps 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

for a sweet-smelling savour—Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us (Eph 1:6; Mt 3:17; 2Co 5:18, 19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Ge 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."

1 Thessalonians 3:12-13

12. The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,' 1Th 3:10) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare 1Th 3:13), as in 2Th 3:5. So the Holy Ghost is called "the Lord" (2Co 3:17). "Love" is the fruit of the Spirit (Ga 5:22), and His office is "to stablish in holiness" (1Th 3:13; 1Pe 1:2).

13. your hearts—which are naturally the spring and seat of unholiness.

before God, even our Father—rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.

coming—Greek, "presence," or "arrival."

with all his saints—including both the holy angels and the holy elect of men (1Th 4:14; Da 7:10; Zec 14:5; Mt 25:31; 2Th 1:7). The saints are "His" (Ac 9:13). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare Re 14:5. This verse (compare 1Th 3:12) shows that "love" is the spring of true "holiness" (Mt 5:44-48; Ro 13:10; Col 3:14). God is He who really "stablishes"; Timothy and other ministers are but instruments (1Th 3:2) in "stablishing."