1---3.
351
τῷ θεῷ “eis " ὀσμὴν " εὐωδίας. 3. ‘wopveia! δὲ καὶ " ἀκαθαρσία g Ch. ii. 22 reff.
πᾶσα " "ἢ ' πλεονεξία μηδὲ ' ὀνομαζέσθω ἐν ὑμῖν, καθὼς " πρέπει h Phil. iv.
Gen. viii. 21; Lev. i. 9 and pass. v.10; ver. 5. m Ch. i. 21 reff.
ik Col. 1.5; Gal. ν. 19; 2 Cor. xii. 21, ἢ Constr., 1 Tim. ii. 10; Tit. ii.1; Heb. ii. το, vii. 26 only.
18 only ; 1 See 1 Cor.
Ίπορνεια BD*KL, etc.; πορνια NAD*FGP, etc. ἅπασα after ακαθαρσια SAP 17, 31, 39, Copt., Orig., etc.; before ακαθαρσια DE
FGKL, Bas., Chr., Thdrt., Dam., etc.
be in the context; cf. Win.-Moult., pp. 434, 435; Mey. on Rom. v. 6, Gal. iii. 13; Ell. on Gal. iii. 13.—mpoodopav 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 giv- ing 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 θυ- σίαν; not with παρέδωκεν αὐτόν, to which εἰς θάνατον is the natural supple- ment ; por 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,
MWD (Heb. x. 6; Ps. xl. 7), or of the
bloody offering (Heb. x. 10) and the ex- piatory sacrifice (Heb. x. 18). When it has the latter sense, it has usually some defining term attached to it (περὶ apap- τίας (Heb. x. 18), τοῦ σώματος Ἰ. X. (Heb. x. 10)). The term θυσία in like manner is used for different kinds of offerings.
In the LXX it represents both πο
and ΤΠ}, and in the NT in such
passages as Matt. ix. 13, xii. 7, etc., it is used generally. Sometimes it is applied to unbloody oblations (Heb. xi. 4). Again (e.g., Heb. ix. 23, x. 5, 26) it is sin-offer- ings, expiatory offerings that are in view. The two terms, therefore, cannot in them- selves be sharply distinguished, but they get their distinctive sense in each case from the context. Here, as in Heb. v. 8, etc., it is possible that the two terms are used to cover the two great classes of offerings; in which case, as in Ps, xl. 6, 8, the θυσίαν will refer to the sacrifice of slain beasts. Ifthat 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 fropitiation, which has a distinct and unmistakable place in Paul’s Epistles, though not in his only (Rom, 111, 23; 1 John ii. 2, iv. 10), and a recon- ciliation (Rom. v. 11; 2 Cor. v. 18, 19), as well as with the OT view of sacri- fice offered in order to effect forgive- ness and removal of guilt (Lev. iv. 20, 26, 35, ν. 10, 13, 16, etc.).—eis 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.); “ sacri- fice of a sweet savour” (Tynd., Cov., Cranm.). Statement of the acceptability of Christ’s sacrifice, taken from the OT
Mims, Lev, 19 Ὁ, 23; τη, Ἡ, το,
ili, 5, etc. (cf. Gen. viii. 21; Phil. iv. 18), where ὀσμὴν εὐωδίας is defined as θυσίαν δεκτήν, εὐάρεστον τῷ Θεῷ. The founda- tion 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 ob- lation along with the worshipper (Hom., Il., xxiv., 69, 70). The phrase was natur- ally used oftenest of the burnt offering (Lev. ii. 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 (Lev. iv. 31).