TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 5:1–2.
Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, Eph 5:2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice - a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.
Historical interpretation
Four Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and sacrifice to God," [ye hastened to see me].
As Father and Son are of one substance, so too they are one in will.… The Son offered himself to the Father that through this mystery of his sacrifice all things might be made new by his Spirit. In this way he himself is the aroma of sweetness.
"And gave Himself up for us an offering and a sacrifice to God for an odor of a sweet smell." Seest thou that to suffer for one's enemies is "a sweet-smelling savor," and an "acceptable sacrifice"? And if thou shalt die, then wilt thou be indeed a sacrifice. This it is to "imitate God."
"Even as Christ also," he adds, "loved you." Thou art only sparing friends, He enemies. So then far greater is that boon which cometh from our Master. For how in our case is the "even as" preserved. Surely it is clear that it will be, by our doing good to our enemies.
"Walk in love." Behold, here, the groundwork of all! So then where this is, there is no "wrath, no anger, no clamor, no railing," but all are done away. Accordingly he puts the chief point last. Whence wast thou made a child? Because thou wast forgiven. On the same ground on which thou hast had so vast a privilege vouchsafed thee, on that selfsame ground forgive thy neighbor. Tell me, I say, if thou wert in prison, and hadst ten thousand misdeeds to answer for, and some one were to bring thee into the palace; or rather to pass over this argument, suppose thou wert in a fever and in the agonies of death, and some one were to benefit thee by some medicine, wouldest thou not value him more than all, yea and the very name of the medicine? For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves. Be a lover then of love; for by this art thou saved, by this hast thou been made a son. And if thou shalt have it in thy power to save another, wilt thou not use the same remedy, and give the advice to all, "Forgive, that ye may be forgiven"? Thus to incite one another, were the part of grateful, of generous, and noble spirits.
Who is it that truly walks in love? The one who, for the salvation of others, contends against sin to the point of shedding blood, so as even to give up his soul for them. That is the one who walks in love, imitating Christ.
Here too he reveals the equality of the Father and the Son. For having called them to be imitators of God, he then urges the same pattern with respect to the Son. The Father has bestowed forgiveness. The Son has loved us and gave up his life for us.
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Summary
Ephesians 5:2 issues a profound call for believers to embody a life of sacrificial love, mirroring the ultimate example set by Jesus Christ. This verse serves as a direct continuation of Paul's exhortation to imitate God, emphasizing that Christian conduct is fundamentally characterized by a love that is active, self-giving, and pleasing to God, just as Christ's own offering was a fragrant and acceptable sacrifice.
Context
Literary Context
Ephesians 5:2 stands as a pivotal command in the practical section of Paul's letter, which shifts from theological exposition in chapters 1-3 to ethical application in chapters 4-6. It immediately follows the imperative in Ephesians 5:1 to "be imitators of God, as beloved children." This verse then grounds that general command in the specific, concrete action of "walking in love," providing Christ's self-sacrifice as the perfect paradigm. The subsequent verses in Ephesians 5:3-14 further elaborate on what this love does not entail (sexual immorality, impurity, greed) and what it does entail (living as children of light, exposing darkness). Thus, Ephesians 5:2 functions as the foundational principle for all subsequent ethical instructions.
Historical & Cultural Context
The Greco-Roman world in which the Ephesians lived was characterized by various forms of love, often self-serving or passionate (e.g., eros, philia). Paul's emphasis on agapē—a selfless, volitional, and divine love—would have stood in stark contrast to prevailing cultural norms. Sacrificial practices were common across many religions, including Judaism and pagan cults, where offerings were made to appease deities or gain favor. By describing Christ's death as "an offering and a sacrifice," Paul employs familiar religious terminology but redefines it through the lens of Christ's unique, once-for-all, and perfect atonement. The concept of a "sweetsmelling savour" (or "pleasing aroma") directly echoes Old Testament sacrificial language (e.g., Genesis 8:21, Exodus 29:18), indicating divine acceptance and delight in the offering. This would have resonated deeply with both Jewish and Gentile converts familiar with such religious imagery.
Key Themes
This verse contributes significantly to several key themes within Ephesians and the broader Pauline corpus. The theme of Imitation of God (or Christ) is central, as believers are called to reflect God's character, particularly His love, in their daily lives, as seen in Ephesians 4:32. Sacrificial Love is paramount, with Christ's self-giving serving as the ultimate standard and motivation for Christian conduct. This concept is foundational to Paul's understanding of redemption and the new life in Christ, echoing themes found in Philippians 2:5-8. The theme of Atonement and Reconciliation is implicitly present, as Christ's "offering and sacrifice" addresses the sin that separated humanity from God, making peace possible. Finally, the idea of Acceptable Worship and Living is highlighted, as a life lived in love becomes a spiritual offering that is pleasing and fragrant to God, much like the acceptable offerings described in Romans 12:1.
Exposition and Analysis
Key Word Analysis
This term, literally meaning "to tread all around" or "to walk at large," is used figuratively here to denote one's habitual conduct, lifestyle, or manner of living. It implies a continuous, ongoing activity that characterizes one's entire existence. Thus, "walk in love" means to live a life consistently governed and permeated by love.
Distinct from other Greek words for love, agápē refers to a selfless, benevolent, and unconditional love. It is a volitional love, a choice to act for the well-being of others, rather than merely an emotion. This is the divine love exemplified by God and Christ, which seeks the highest good of the beloved, even at great personal cost.
The verb paradídōmi means "to surrender," "to yield up," or "to transmit." Combined with the reflexive pronoun heautoû ("himself"), it powerfully conveys Christ's voluntary and complete self-surrender. This was not a forced act but a deliberate and willing offering of His very being for the sake of humanity.
Euōdía refers to "good-scentedness" or "fragrance," while osmḗ means "fragrance" or "odour." Together, they form a compound expression for a "pleasing aroma." This phrase is drawn from Old Testament sacrificial language, where an acceptable sacrifice was described as a "soothing aroma" or "pleasing fragrance" to the Lord, signifying God's acceptance and delight.
Verse Breakdown
"And walk in love"
This is an imperative command, urging believers to live a life characterized by agapē love. It's not merely an internal feeling but an active, outward expression that defines one's daily conduct and interactions. This "walk" signifies the continuous and habitual nature of this loving lifestyle.
"as Christ also hath loved us"
This clause provides the standard and motivation for the command. The "as" (Greek: kathōs) indicates that Christ's love for humanity serves as the perfect pattern and measure for how believers are to love one another. It highlights the imitative nature of Christian discipleship.
"and hath given himself for us"
This specifies the ultimate demonstration of Christ's love. His act of "giving Himself" refers to His voluntary sacrifice on the cross. The phrase "for us" (Greek: hyper hēmōn) emphasizes that this self-giving was on our behalf, for our benefit, and in our place, addressing the sin that separated us from God.
"an offering and a sacrifice to God"
This describes the nature of Christ's self-giving in sacrificial terms. "Offering" (Greek: prosphorá) refers to a presentation or gift, while "sacrifice" (Greek: thysía) specifically denotes an offering made to God, often involving the shedding of blood. Together, they underscore the comprehensive and redemptive nature of Christ's atoning work, fulfilling and superseding the Old Testament sacrificial system.
"for a sweetsmelling savour"
This final phrase conveys the divine acceptance and pleasure in Christ's sacrifice. Echoing Old Testament imagery of acceptable sacrifices, it signifies that Christ's obedient and self-giving act was perfectly pleasing and delightful to God, fully satisfying His righteous demands and demonstrating His profound love.
Literary Devices
Paul employs several powerful literary devices in Ephesians 5:2 to convey his message. The most prominent is Simile, evident in the phrase "as Christ also hath loved us." This comparison establishes Christ's love as the supreme model and benchmark for the believer's conduct, making the abstract concept of "walking in love" concrete and imitable. Furthermore, the verse uses rich Metaphor and Symbolism drawn from Old Testament sacrificial practices. Describing Christ's self-giving as "an offering and a sacrifice" uses cultic language to signify atonement and propitiation, while the phrase "a sweetsmelling savour" employs sensory imagery to symbolize divine acceptance and pleasure. This olfactory metaphor, rooted in ancient sacrificial rituals, powerfully communicates that Christ's obedience and death were perfectly agreeable to God. The initial command, "walk in love," is an Imperative, a direct command that emphasizes the urgency and necessity of this lifestyle for believers.
Theological and Thematic Connections
Ephesians 5:2 profoundly connects the believer's ethical conduct to the very heart of God's redemptive plan. It establishes Christ's sacrificial love as the foundational truth upon which all Christian living is built. Our "walk in love" is not merely a moral suggestion but a direct imitation of the divine nature revealed in Christ's self-giving. This act of Christ, presented as a "sweetsmelling savour," signifies the perfect obedience and atonement that satisfied God's justice and expressed His profound love. Consequently, when believers live out this love, their lives become a spiritual offering, a pleasing aroma to God, reflecting the very character of the One who saved them. This transforms ordinary acts of love into acts of worship, demonstrating that true spirituality is expressed not just in ritual but in relationship and selfless service.
Reflection and Application
Ephesians 5:2 challenges us to move beyond a passive understanding of love to an active, daily commitment. To "walk in love" means that love is not just a feeling we experience but a principle that governs every step, every decision, and every interaction. It calls us to emulate Christ's radical self-giving, which means prioritizing the needs and well-being of others, even when it requires personal sacrifice, inconvenience, or discomfort. This love is not conditional; it extends to those who are difficult to love, to strangers, and even to enemies, just as Christ loved us while we were still sinners. Our lives, permeated by this Christ-like love, become a living testament to God's transformative power, a spiritual offering that is truly pleasing to Him. It means choosing forgiveness over bitterness, compassion over judgment, and service over self-interest, continually asking, "How would Christ respond in this situation?"
Questions for Reflection
FAQ
What does "walk in love" mean in a practical sense for daily life?
"Walking in love" (Greek: peripatéō en agápē) means living a life where love is the guiding principle and dominant characteristic of your actions, attitudes, and relationships. Practically, this involves actively seeking the good of others, demonstrating compassion, extending forgiveness, practicing patience, showing kindness, and engaging in selfless service. It means making choices that reflect Christ's self-giving, even when it's difficult or costly, rather than acting out of self-interest, anger, or bitterness. It's a continuous, intentional lifestyle of benevolence and goodwill towards all, rooted in the divine love that God has shown us through Christ.
How was Christ's sacrifice "a sweetsmelling savour" to God?
The phrase "sweetsmelling savour" (Greek: euōdía osmḗ) is an Old Testament idiom, often used in the Septuagint, to describe sacrifices that were pleasing and acceptable to God (e.g., Genesis 8:21, Exodus 29:18). In the context of Christ's sacrifice, it signifies that His obedience, His perfect life, and His voluntary death on the cross were entirely agreeable to God. It means that Christ's offering fully satisfied God's righteous demands for justice against sin and perfectly expressed His holy character and profound love. It was not merely a ritual, but the ultimate act of filial obedience and redemptive love, which brought immense delight to the Father.
Christ-Centered Fulfillment
Ephesians 5:2 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who perfectly embodies the love He commands us to "walk in." Christ's life and death are the ultimate "offering and sacrifice," transcending and fulfilling the shadows of the Old Testament sacrificial system. Unlike the repeated animal sacrifices that could never truly take away sin (Hebrews 10:4), Christ's "giving Himself for us" was a singular, perfect, and definitive act of atonement (Hebrews 9:26). He, the sinless Lamb of God (John 1:29), willingly laid down His life, not under compulsion, but out of boundless love for His Father and for humanity (John 10:18). This self-surrender was the "sweetsmelling savour" that fully satisfied God's righteous demands, opened the way for reconciliation, and demonstrated the depths of divine agapē love. Therefore, our call to "walk in love" is not merely an ethical injunction but a participation in the very life and mission of Christ, empowered by the Spirit who enables us to love as He loved (Romans 5:5).