always causeth us to triumph in Christ', but the Revised Version reads : `But thanks be unto God, which always

leadeth us in triumph in Christ'.

In the former the apostle is the one who triumphs, in the latter it is Christ Who triumphs, and it is the apostle who

forms part of His triumphant procession. We fear that in the translation of the Authorised Version the wish was

father to the thought, for the classical use of thriambeuo, together with the one other occurrence of the word, namely

Colossians 2:15, the meaning is the triumph over an enemy, and the historic background the Roman triumph

accorded to a victorious general.

Corinth itself had experienced what a Roman triumph might mean. Her spoils, pictures, statues had been

displayed in the triumphal procession of her conquerors, even as we learn from Josephus that the golden table, the

candlesticks and the law of Moses were displayed in the Roman triumph over Jerusalem (Josephus, B.J. vii. 5-7).

Plutarch has spoken of the streets and temples being `full of incense' on such an occasion, and as some of those

who formed the triumphant procession were doomed to death, while others were spared, such an incense might well

be described as `an odour of death' or `an odour of life'. Paul, who was not only a Roman citizen but a Hebrew and

a Pharisee, would be as fully acquainted with Rabbinical terms as he was with Pagan ones. Now the expression `an

odour of death' used in 2 Corinthians 2:16 was used by the Jews who called the law aroma vitae to the good, aroma

mortis to the evil (see Wetstein on the Talmud), and these two aspects of the law and gospel actually underly the

argument of the third chapter which immediately follows. There can be no doubt but that the apostle mingled his

metaphors to some purpose.

In Ephesians 5:2 the reference to `a sweet smelling odour' is the culminating member of a wonderful expansion

of what it means `to walk in love'. To walk in love is (1) `as Christ also hath loved us', (2) but love manifests itself,

`and hath given Himself', (3) He gave Himself moreover in a peculiar way, `an offering and a sacrifice'. There are

however a variety of sacrifices and offerings, and the one specified is that group of offerings which deal not so much

with the penalty or guilt of sin, as the acceptance and whole hearted devotedness that should follow. Such is the

kind of `walk' that is expected of those already `accepted in the Beloved'.

In Philippians 4:18 we find the apostle in prison, with his heart deeply moved at the expression of fellowship

which had arrived from Philippi :

` 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, well pleasing to God'.

What were `the things'? We know not, and the matter is indifferent. What did matter was the motive that

prompted the Philippians and the spirit in which the gifts were made.

It is surely humbling for us who have known the truth of the mystery all these many years, to contemplate our

lives and our service in the light of these three references to `a sweet smelling odour'.

`Fragrant lives' should be the considered estimate of those who come into contact with those who are `accepted

in the Beloved'. Perhaps the figurative language of the Song of Solomon will indicate one way in which such an

enviable end may be achieved.

`Thy Name is as ointment poured forth' (Song of Sol. 1:3).

We now group together three related words which indicate the attitude of the emancipated believer to the

corrupting influences of the old nature and things belonging to death.

Azumos `unleavened' (1 Cor. 5:7,8).

Adiaphthoria `uncorruptness' (Tit. 2:7).

Aphtharsia `sincerity' (Eph. 6:24).