But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God (ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ' ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ, apechō de panta kai perisseuō; peplērōmai dexamenos para Epaphroditou ta par' hymōn, osmēn euōdias, thysian dektēn, euareston tō theō)—Apechō panta ("I have all")—receipt language, "paid in full." Perisseuō ("I abound")—more than sufficient. Peplērōmai ("I am full")—complete satisfaction. Three phrases stress sufficiency. Their gift came para Epaphroditou ("from Epaphroditus," 2:25-30). Crucially: osmēn euōdias, thysian dektēn, euareston tō theō ("fragrance of sweet smell, sacrifice acceptable, wellpleasing to God")—cultic language (Ex 29:18; Lev 1:9). Their financial gift is worship-offering to God, not charity to Paul. This elevates giving: it's priestly service, spiritual worship.
Historical Context
OT sacrifices produced 'pleasing aroma' to God—anthropomorphic language for divine acceptance. Paul applies this to Philippian generosity: their gift ascends to God as worship. This theology transforms giving from horizontal (person-to-person) to vertical (person-to-God). Ancient benefactors expected public recognition; Paul redirects credit to God. Christian giving is liturgy (leitourgia, 2:30), priestly act (Rom 15:16), spiritual sacrifice (Rom 12:1). Philippi's generosity worshiped God while meeting Paul's need.
Questions for Reflection
How does viewing giving as 'sacrifice acceptable and pleasing to God' transform motivation?
In what ways is financial generosity 'worship' (osmēn euōdias) offered to God?
How can you ensure your giving is 'wellpleasing to God' (euareston tō theō), not self-serving?
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Analysis & Commentary
But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God (ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ' ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ, apechō de panta kai perisseuō; peplērōmai dexamenos para Epaphroditou ta par' hymōn, osmēn euōdias, thysian dektēn, euareston tō theō)—Apechō panta ("I have all")—receipt language, "paid in full." Perisseuō ("I abound")—more than sufficient. Peplērōmai ("I am full")—complete satisfaction. Three phrases stress sufficiency. Their gift came para Epaphroditou ("from Epaphroditus," 2:25-30). Crucially: osmēn euōdias, thysian dektēn, euareston tō theō ("fragrance of sweet smell, sacrifice acceptable, wellpleasing to God")—cultic language (Ex 29:18; Lev 1:9). Their financial gift is worship-offering to God, not charity to Paul. This elevates giving: it's priestly service, spiritual worship.