(18) I have all, and abound.--The original is stronger, I have all to the full (as in Matthew 6:2; Matthew 6:5; Matthew 6:16), and more than to the full. "I have all, and more than all, I need." Yet not content with this, he adds, "I am full," thoroughly complete in all things. The exuberance of courtesy and gratitude is strongly marked.
An odour of a sweet smell.--See Ephesians 5:2, and Note there. Here St. Paul adds at once an explanation of the meaning of this metaphorical phrase, in the words, "a sacrifice acceptable, well-pleasing to God." Comp. Romans 12:2, "a sacrifice holy, acceptable to God." The word "sacrifice" used in both cases is the one which properly signifies a "bloody sacrifice," and in relation to such sacrifices the idea of propitiation naturally occurs to our minds; since we know that "without shedding of blood is no remission." But it is clear that here it belongs to the class of Eucharistic or free-will offerings; for it is simply an offering made freely, in grateful love to God and man; and exactly in this sense we find, in Hebrews 13:16 (in close connection with "we have an altar"), "To do good, and to communicate forget not; for with such sacrifices God is well pleased." In the Epistle to the Romans it is, on the other hand, used for that which the burnt offering typified--the absolute self-dedication of the sacrificer, body and soul, to God. (See Note on Romans 12:2.) To 1 Peter 2:5, where all Christians are called "a holy priesthood to offer up spiritual sacrifices acceptable to God in Jesus Christ," both senses may be fairly applied. It may be noted that most superstitions in the Church as to the spiritual value of either of these forms of sacrifice, have come from confusion between them and the true or propitiatory sacrifice.
Verse 18. - But I have all, and abound: am full. I have to the full all that I need, and more. (For the word ἀπέχω, comp. Matthew 6:2, 5, 16, and Luke 6:24.) Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. He uses another metaphor: in ver. 17 the gift was fruit, now it is a sacrifice: given to the servant of God, it is in truth offered to God himself. "How high does he lift their gift!" says Chrysostom; "it is not I, he says, who have received it, but God through me." The words, ὀσμὴ εὐωδίας, an odour of sweet smell, occur often in the Old Testament in connection with sacrifice (see Genesis 8:21; Exodus 29:18; also for the metaphor, Ephesians 5:2). in Hebrews 13:16 almsgiving is also described as a sacrifice with which God is well pleased. The first and chiefest offering we can make is ourselves: "We offer and present unto thee, O Lord, ourselves, our souls and bodies" (comp. Romans 12:1); in that chief offering is involved the lesser gift of alms.
4:10-19 It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.
But I have all things, and abound,.... Or "I have received all things", as the Syriac version renders it; all that they had sent by Epaphroditus; and for which he now gives a receipt; and by virtue of which he now abounded; and which abundance of his was not so much owing to the largeness of their presents, as to the peace of his mind; looking upon this gift of theirs, though it might be but small in itself, a fulness to him; for he adds,
I am full; as much as he desired, he wanted no more, he had enough:
having received of Epaphroditus the things which were sent from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair:
an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Genesis 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Ephesians 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Revelation 5:8, and are said to be acceptable unto God, 1 Peter 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Hebrews 13:16.
An odour of a sweet smell.--See Ephesians 5:2, and Note there. Here St. Paul adds at once an explanation of the meaning of this metaphorical phrase, in the words, "a sacrifice acceptable, well-pleasing to God." Comp. Romans 12:2, "a sacrifice holy, acceptable to God." The word "sacrifice" used in both cases is the one which properly signifies a "bloody sacrifice," and in relation to such sacrifices the idea of propitiation naturally occurs to our minds; since we know that "without shedding of blood is no remission." But it is clear that here it belongs to the class of Eucharistic or free-will offerings; for it is simply an offering made freely, in grateful love to God and man; and exactly in this sense we find, in Hebrews 13:16 (in close connection with "we have an altar"), "To do good, and to communicate forget not; for with such sacrifices God is well pleased." In the Epistle to the Romans it is, on the other hand, used for that which the burnt offering typified--the absolute self-dedication of the sacrificer, body and soul, to God. (See Note on Romans 12:2.) To 1 Peter 2:5, where all Christians are called "a holy priesthood to offer up spiritual sacrifices acceptable to God in Jesus Christ," both senses may be fairly applied. It may be noted that most superstitions in the Church as to the spiritual value of either of these forms of sacrifice, have come from confusion between them and the true or propitiatory sacrifice.
I am full; as much as he desired, he wanted no more, he had enough:
having received of Epaphroditus the things which were sent from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair:
an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Genesis 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Ephesians 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Revelation 5:8, and are said to be acceptable unto God, 1 Peter 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Hebrews 13:16.