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.

And walk in love - Let every act of life be dictated by love to God and man.

As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation.

Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins.

An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah, Lev 2:1, etc., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God.

A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle's design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our Maker, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies.

For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in Gen 8:21; Lev 1:9; Lev 3:16 : ריח ניהוח ליהוה reiach nichoach laihovah, "a sweet savor unto the Lord;" i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savor refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is,

as Christ also hath loved us; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you":

and hath given himself for us; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose:

an offering and a sacrifice to God, for a sweet smelling savour; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savour of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Gen 8:20.

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, Gal 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; Rom 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 (Psa 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 Psa 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; Mat 3:17; Co2 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 (Gen 8:21). Again, as what Christ is, believers also are (Jo1 4:17), and ministers are: Paul says (Co2 2:17) "we are unto God a sweet savor of Christ."