Lexical Summary euódia: Fragrance, sweet aroma Original Word: εὐωδία Strong's Exhaustive Concordance sweet smelling. From a compound of eu and a derivative of ozo; good-scentedness, i.e. Fragrance -- sweet savour (smell, -smelling). see GREEK eu see GREEK ozo NAS Exhaustive Concordance Word Originfrom eu and ozó Definition fragrance NASB Translation fragrance (1), fragrant (2). Thayer's Greek Lexicon STRONGS NT 2175: εὐωδίαεὐωδία, εὐωδίας, ἡ (from εὐώδης; and this from εὖ and ὄζω, perfect ὄδωδα); a. a sweet smell, fragrance, (Xenophon, Plato, Plutarch, Herodian, others); metaphorically, Χριστοῦ εὐωδία ἐσμεν τῷ Θεῷ, i. e. (dropping the figurative) our efficiency in which the power of Christ himself is at work is well-pleasing to God, 2 Corinthians 2:15. b. a fragrant or sweet-smelling thing, incense: Diodorus 1, 84; 1 Esdr. 1:11, etc.; hence, ὀσμή εὐωδίας, an odor of something sweet-smelling, in the Sept. often for רֵיחַ־נִיחוחַ, an odor of acquiescence, satisfaction; a sweet odor, spoken of the smell of sacrifices and oblations, Exodus 29:18; Leviticus 1:9, 13, 17, etc., agreeably to the ancient (anthropopathic) notion that God smells and is pleased with the odor of sacrifices, Genesis 8:21; in the N. T. by a metaphor borrowed from sacrifices, a thing well-pleasing to God: Ephesians 5:2; Philippians 4:18 (Winer's Grammar, 605 (562) cf. 237 (222)). Αὐωδία Strong’s Greek 2175 appears three times, all in Pauline letters. Each occurrence builds on the Old Testament image of a sacrificial fragrance that ascends to God with divine approval. In 2 Corinthians 2:15 Paul speaks of the apostolic witness itself: “For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing”. In Ephesians 5:2 the term portrays the self–offering of the Lord: “And walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God”. Finally, Philippians 4:18 applies the word to the church’s monetary gift: “I am fully supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, an acceptable sacrifice, well-pleasing to God”. Together these verses trace a progression—Christ’s sacrifice, the apostolic proclamation of that sacrifice, and the believer’s practical partnership in it. Old Testament Background The vocabulary of aroma reaches back to Genesis 8:21, where the burnt offering of Noah is called “a soothing aroma.” Repeatedly, burnt, grain, and fellowship offerings are described as “a pleasing aroma” (for example Exodus 29:18; Leviticus 1:9; Numbers 15:3). Incense in the tabernacle (Exodus 30:7-8, 34-38) symbolized prayer ascending acceptably before the Lord. These texts establish two themes: divine satisfaction in a substitutionary sacrifice and the idea that acceptable worship rises to God as fragrance. Fulfillment in Christ Ephesians 5:2 identifies Jesus Christ as the ultimate fragrant offering. His voluntary, substitutionary death satisfied every demand of divine justice and fulfilled every type of pleasing aroma offered under the Law (Hebrews 10:1-14). What was once portrayed through animal sacrifices is now realized in the once-for-all obedience of the Son. His cross not only secures forgiveness but also delights the Father. The Aroma of Gospel Ministry In 2 Corinthians 2:14-17 Paul envisions a Roman triumphal procession. Christ, the conquering King, leads the apostles who spread the incense of His victory. The same fragrance produces opposite reactions: life to the receptive, death to the rejecting (2 Corinthians 2:16). Gospel proclamation is therefore an act of worship directed to God first; human response, though decisive, remains secondary. Every preacher and missionary stands in a priestly role, diffusing the knowledge of Christ. Aroma and Christian Generosity Philippians 4:10-20 portrays giving as a spiritual sacrifice. The Philippians’ financial support for Paul’s mission is interpreted not merely as charity but as worship. Just as incense rose from the golden altar, their gifts ascend to God with a sweet smell. This perspective dignifies every act of material stewardship, reassuring believers that no service rendered to gospel advance escapes the notice—and pleasure—of God. Worship and Prayer Revelation 5:8 and Revelation 8:3-4 picture the prayers of the saints like incense before the throne. Because Christ’s atoning offering has opened access, believers now minister as a royal priesthood (1 Peter 2:5), presenting spiritual sacrifices that are acceptable through Him. Corporate worship, private devotion, and intercession all participate in the fragrant economy established by God. Ethical Implications 1. Walk in love (Ephesians 5:2). A life shaped by Calvary is itself fragrant. Historical Commentary Early Christian writers echoed Paul. Ignatius of Antioch spoke of martyrdom as “fragrant to the Father.” Irenaeus connected the anointing at Bethany (John 12:3) with the fragrant sacrifice of Christ. Medieval liturgies emphasized incense to symbolize prayer, while Reformers, drawing on Pauline theology, redirected attention from ceremonial scent to the spiritual reality fulfilled in Christ. Doctrinal Summary Greek 2175 unites Christology, soteriology, ecclesiology, and ethics. The fragrant aroma language affirms: Through Christ every believer participates in a continual, God-pleasing fragrance that permeates life, witness, and worship until faith becomes sight and the “kingdom of priests” (Revelation 1:6) stands before the throne in everlasting praise. Englishman's Concordance 2 Corinthians 2:15 N-NFSGRK: ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ NAS: For we are a fragrance of Christ KJV: unto God a sweet savour of Christ, INT: For of Christ a sweet perfume we are Ephesians 5:2 N-GFS Philippians 4:18 N-GFS Strong's Greek 2175 |
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