Act 18:17, Eph 3:1, 4:1, Phile 9 | Barnes | STEP | Verse 17. Then all the Greeks . The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited. Took Sosthenes , etc. As he was the chief ruler of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews--at their bringing such questions before the tribunal--at their bigotry, and rage, and contentious spirit--they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage. And beat him . ετυπτον. This word is not that which is commonly used to denote a judicial act of scourging. It probably means that they fell upon him, and beat him with their fists, or with whatever was at hand. Before the judgment seat . Probably while leaving the tribunal. Instead of "Greeks" in this verse, some Mss. read "Jews," but the former is probably the true reading. The Syriac, Arabic, and Coptic read it "the Gentiles." It is probable that this Sosthenes afterwards became a convert to the Christian faith, and a preacher of the gospel. See : "Paul, and Sosthenes our brother, unto the church of God which is at Corinth." And Gallio cared , etc. This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made; and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. But by the testimony of ancient writers, he was a most mild and amiable man; and an upright and just judge. Nor is there the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is, (1.) that he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews. (2.) That he was unwilling to make this subject a matter of legal discussion and investigation. (3.) That he would not interfere, either on one side or the other, in the question about making proselytes either to or from Judaism. So far certainly his conduct was exemplary and proper. (4.) That he did not choose to interpose, and rescue Sosthenes from the hands of the mob. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps he was not unwilling that he who had joined in a furious and unprovoked persecution should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain also that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his name, and making him the type and representative of all the thoughtless and indifferent men on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text applicable to this class of men. (d) "Sosthenes"

Acts 18:17

Verse 17. Then all the Greeks. The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited.

Took Sosthenes, etc. As he was the chief ruler of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews--at their bringing such questions before the tribunal--at their bigotry, and rage, and contentious spirit--they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage.

And beat him. ετυπτον. This word is not that which is commonly used to denote a judicial act of scourging. It probably means that they fell upon him, and beat him with their fists, or with whatever was at hand.

Before the judgment seat. Probably while leaving the tribunal. Instead of "Greeks" in this verse, some Mss. read "Jews," but the former is probably the true reading. The Syriac, Arabic, and Coptic read it "the Gentiles." It is probable that this Sosthenes afterwards became a convert to the Christian faith, and a preacher of the gospel. See 1Cor 1:1,2: "Paul, and Sosthenes our brother, unto the church of God which is at Corinth."

And Gallio cared, etc. This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made; and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. But by the testimony of ancient writers, he was a most mild and amiable man; and an upright and just judge. Nor is there the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is,

(1.) that he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews.

(2.) That he was unwilling to make this subject a matter of legal discussion and investigation.

(3.) That he would not interfere, either on one side or the other, in the question about making proselytes either to or from Judaism. So far certainly his conduct was exemplary and proper.

(4.) That he did not choose to interpose, and rescue Sosthenes from the hands of the mob. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps he was not unwilling that he who had joined in a furious and unprovoked persecution should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain also that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his name, and making him the type and representative of all the thoughtless and indifferent men on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text applicable to this class of men.

(d) "Sosthenes" 1Cor 1:1

Ephesians 3:1

Ephesians Chapter 3

ANALYSIS OF CHAPTER III.

THIS chapter consists, properly, of three parts :--

I. A statement that the Gentiles were to be made partakers of the gospel, and that the work of proclaiming this was especially entrusted to Paul, Eph 3:1-12. In illustrating this, Paul observes:--

(1.) That he was the prisoner of Jesus Christ in behalf of the Gentiles, Eph 3:1. He was in bonds for maintaining that the gospel was to be preached to the Gentiles, and for endeavouring to convey it to them.

(2.) He reminds them all of the fact that he was called, by special revelation, to make known this truth, and to convey to the Gentiles this gospel--supposing that they had heard of the manner of his conversion, Eph 3:2,3.

(3.) He refers them to what he had said before in few words on this point as proof of his acquaintance with this great plan of the gospel, Eph 3:3,4.

(4.) He speaks of this great truth as a "mystery"--the "mystery of Christ;" the great and important truth which was concealed until Christ came, and which was fully made known by him, Eph 3:4-6. This had been hidden for ages. But now it had been fully revealed by the Spirit of God to the apostles and prophets in the Christian church, that the great wall of partition was to be broken down, and the gospel proclaimed alike to all.

(5.) The apostle says, that to him especially was this office committed, to proclaim among the Gentiles the unsearchable riches of Christ, Eph 3:8,9.

(6.) The design of this was to illustrate, in view of all worlds, the great wisdom of God in the plan of salvation, Eph 3:10-12. It was intended to show to other intelligent beings the glory of the Divine perfections, and to make manifestations of the Divine character which could be perceived nowhere else.

II. Paul expresses an earnest wish that they should comprehend the glory of this plan of salvation, Eph 3:13-19. Particularly he desires them not to faint on account of his afflictions in their behalf; declares that he bows his knees in prayer before the great Father of the redeemed family, that God would be pleased to strengthen them, and enlighten them, and give them clear views of the glorious plan.

III. The chapter concludes with an ascription of praise to God, in view of the great goodness which he had manifested, and of the glory of the plan of salvation, Eph 3:20,21.

Verse 1. For this cause. On account of preaching this doctrine; that is, the doctrine that the gospel was to be proclaimed to the Gentiles.

I Paul, the prisoner of Jesus Christ. A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. Not a prisoner for crime, or debt, or as a captive in war, but a captive in the service of the Redeemer. This proves that, at the time of writing this, Paul was in bonds, and there can be no question that he was in Rome. This would be more correctly rendered, "For this cause I, Paul, am the prisoner," etc. So Tindal renders it, "For this cause I, Paul, the servant of Jesus, am in bonds." So also Locke, Rosenmuller, Doddridge, Whitby, Koppe, and others understand it. By this construction the abruptness now manifest in our common version is avoided.

For you Gentiles. Made a prisoner at Rome on your behalf, because I maintained that the gospel was to be preached to the Gentiles. See Acts 22:21-23. He was taken first to Cesarea, and then to Rome. The cause of his imprisonment and of all his difficulties was, that he maintained that the gospel was to be preached to the Gentiles; that when the Jews rejected it, God rejected them; and that he was specially called to carry the message of salvation to the heathen world.

Ephesians 4:1

Ephesians Chapter 4

Analysis of the Chapter

THIS chapter is the commencement of the practical part of the epistle, and is made up, like the remaining chapters, of various exhortations. It is in accordance with the usual habit of Paul to conduct an argument in his epistles, and, then to enforce various practical duties, either growing out of the argument which he had maintained, or, more commonly, adapted to some particular state of things in the church to which he wrote. The points of exhortation in this chapter are, in general, the following:--

I. An exhortation to unity, Eph 4:1-6. He entreats them to walk worthy of their vocation, Eph 4:1; shows them how it could be done, or what he meant; and that, in order to that, they should show meekness and kindness, Eph 4:2 and particularly exhorts them to unity, Eph 4:3 for they had one God, one Saviour, one baptism, one religion, Eph 4:4-6.

II. He shows them that God had made ample provision for his people, that they might be sound in the faith, and in unity of life and of doctrine, and need not be driven about with every wind of opinion, Eph 4:7-16. He assures them that to every Christian is given grace in the Redeemer adapted to his circumstances, Eph 4:7; that the Lord Jesus ascended to heaven to obtain gifts for his people, Eph 4:8-10; that he had given apostles, prophets, and evangelists, for the very purpose of imparting instruction, and confirming them in the faith of the gospel, Eph 4:11,12; that this was in order that they might attain to the highest elevation in Christian knowledge and piety, Eph 4:13; and particularly that they might not be driven to and fro, and carried about with every wind of doctrine, Eph 4:14-16.

III. Having these arrangements made for their knowledge and piety,he exhorts them not to live as the heathen around them lived, but to show that they were under a better influence, Eph 4:17-24. Their understanding was darkened, and they were alienated from the life of God, or true religion, Eph 4:18; they were past feeling, and were given over to every form of sensuality, Eph 4:19. The Ephesians, however, had been taught a different thing, Eph 4:20,21; and the apostle exhorts them to lay aside everything pertaining to their former course of life, and to become wholly conformed to the principles of the new man, Eph 4:22-24.

IV. He exhorts them to perform particular Christian duties, and to put away certain evils, of which they and all others were in danger, Eph 4:25. In particular, he entreats them to avoid lying, Eph 4:25; anger, Eph 4:26; theft, Eph 4:28; corrupt and corrupting conversation, Eph 4:29; grieving the Holy Spirit, Eph 4:30;) bitterness, evil-speaking, and malice, Eph 4:31; and entreats them to manifest, in their intercourse with each other, a spirit of kindness and forgiveness, Eph 4:32.

Verse 1. I therefore. In view of the great and glorious truths which God has revealed, and of the grace which he has manifested towards you who are Gentiles. See the previous chapters. The sense of the word "therefore"--ουν--in this place, is, "Such being your exalted privileges; since God has done so much for you; since he has revealed for you such a glorious system; since he has bestowed on you the honour of calling you into his kingdom, and making you partakers of his mercy, I entreat you to live in accordance with these elevated privileges, and to show your sense of his goodness by devoting your all to his service." The force of the word "I" they would all feel. It was the appeal and exhortation of the founder of their church--of their spiritual father--of one who had endured much for them, and who was now in bonds on account of his devotion to the welfare of the Gentile world.

The prisoner of the Lord. Marg., in. It means, that he was now a prisoner, or in confinement in the cause of the Lord; and he regarded himself as having been made a prisoner because the Lord had so willed and ordered it. He did not feel particularly that he was the prisoner of Nero; he was bound and kept because the Lord willed it, and because it was in his service. Eph 3:1.

Beseech you that ye walk worthy. That you live as becomes those who have been called in this manner into the kingdom of God. The word walk is often used to denote life, conduct, etc. Rom 4:12; Rom 6:4; 2Cor 5:7.

Of the vocation. Of the calling--τηςκλησεως. This word properly means a call, or an invitation--as to a banquet. Hence it means that Divine invitation or calling by which Christians are introduced into the privileges of the gospel. The word is translated calling in Rom 11:29, 1Cor 1:26, 7:20, Eph 1:18, 4:1,4, Php 3:14, 2Thes 1:11, 2Ti 1:9; Heb 3:1, 2Pet 1:10. It does not elsewhere occur. The sense of the word, and the agency employed in calling us, are well expressed in the Westminster Shorter Catechism: "Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel." This calling or vocation is through the agency of the Holy Spirit, and is his appropriate work on the human heart. It consists essentially in influencing the mind to turn to God, or to enter into his kingdom. It is the exertion of so much influence on the mind as is necessary to secure the turning of the sinner to God. In this all Christians are agreed, though there have been almost endless disputes about the actual influence exerted, and the mode in which the Spirit acts on the mind. Some suppose it is by "moral suasion;" some by physical power; some by an act of creation; some by inclining the mind to exert its proper powers in right way, and to turn to God. What is the precise agency employed perhaps we are not to expect to be able to decide. See Jn 3:8. The great, the essential point is held, if it be maintained that it is by the agency of the Holy Spirit that the result is secured--and this I suppose to be held by all evangelical Christians. But though it is by the agency of the Holy Spirit, we are not to suppose that it is without the employment of means. It is not literally like the act of creation. It is preceded and attended with means adapted to the end; means which are almost as various as the individuals who are called into the kingdom of God. Among those means are the following.

(1.) Preaching. Probably more are called into the kingdom by this means than any other. It is "God's great ordinance for the salvation of men." It is eminently fitted for it. The pulpit has higher advantages for acting on the mind than any other means of affecting men. The truths that are dispensed; the sacredness of the place; the peace and quietness of the sanctuary; and the appeals to the reason, the conscience, and the heart--all are fitted to affect men, and to bring them to reflection. The Spirit makes use of the word preached, but in a great variety of ways. Sometimes many are impressed simultaneously; sometimes the same truth affects one mind, while others are unmoved; and sometimes truth reaches the heart of a sinner which he has heard a hundred times before, without being interested. The Spirit acts with sovereign power, and by laws which have never yet been traced out.

(2.) The events of Providence are used to call men into his kingdom. God appeals to men by laying them on a bed of pain, or by requiring them to follow a friend in the still and mournful procession to the grave. They feel that they must die, and they are led to ask the question whether they are prepared. Much fewer are affected in this way than we should suppose would be the case; but still there are many, in the aggregate, who can trace their hope of heaven to a fit of sickness, or to the death of a friend.

(3.) Conversation is one of the means by which sinners are called into the kingdom of God. In some states of mind, where the Spirit has prepared the soul like mellow ground prepared for the seed, a few moments' conversation, or a single remark, will do more to arrest the attention than much preaching.

(4.) Reading is often the means of calling men into the kingdom. The Bible is the great means--and if we can get men to read that, we have very cheering indications that they will be converted. The profligate Earl of Rochester was awakened and led to the Saviour by reading a chapter in Isaiah. And who can estimate the number of those who have been converted by reading Baxter's Call to the Unconverted; Alleine's Alarm; the Dairy-man's Daughter; or the Shepherd of Salisbury Plain? He does good who places a good book in the way of a sinner. That mother or sister is doing good, and making the conversion of a son or brother probable, who puts a Bible in his chest when he goes to sea, or in his trunk when he goes on a journey. Never should a son be allowed to go from home without one. The time will come when, far away from home, he will read it he will read it when his mind is pensive and tender, and the Spirit may bear the truth to his heart for his conversion.

(5.) The Spirit calls men into the kingdom of Christ by presiding over and directing, in some unseen manner, their own reflections, or the operations of their own minds. In some way, unknown to us, he turns the thoughts to the past life; recalls forgotten deeds and plans; makes long past sins rise to remembrance; and overwhelms the mind with conscious guilt from the memory of crime, he holds this power over the soul; and it is among the most mighty and mysterious of all the influences that he has on the heart. Sometimes--a man can hardly tell how--the mind will be pensive, sad, melancholy; then conscious of guilt; then alarmed at the future. Often, by sudden transitions, it will be changed from the gay to the grave, and from the pleasant to the sad; and often, unexpectedly to himself, and by associations which he cannot trace out, the sinner will find himself reflecting on death, judgment, and eternity. It is the Spirit of God that leads the mind along. It is not by force; not by the violation of its laws, but in accordance with those laws, that the mind is thus led along to the eternal world. In such ways, and by such means, are men "called" into the kingdom of God. To "walk worthy of that calling," is to live as becomes a Christian, an heir of glory; to live as Christ did. It is,

(1.) to bear our religion with us to all places, companies, employments. Not merely to be a Christian on the Sabbath, and at the communion-table, and in our own land; but every day, and everywhere, and in any land where we may be placed. We are to live religion, and not merely to profess it. We are to be Christians in the counting-room, as well as in the closet; on the farm, as well as at the communion-table; among strangers, and in a foreign land, as well as in our own country and in the sanctuary.

(2.) It is to do nothing inconsistent with the most elevated Christian character. In temper, feeling, plan, we are to give expression to no emotion, and use no language, and perform no deed, that shall be inconsistent with the most elevated Christian character.

(3.) It is to do right always: to be just to all; to tell the simple truth; to defraud no one; to maintain a correct standard of morals; to be known to be honest. There is a correct standard of character and conduct; and a Christian should be a man so living, that we may always know exactly where to find him. He should so live, that we shall have no doubts that, however others may act, we shall find him to be the unflinching advocate of temperance, chastity, honesty, and of every good work--of every plan that is really fitted to alleviate human woe, and benefit a dying world.

(4.) It is to live as one should who expects soon to be in heaven. Such a man will feel that the earth not his home; that he is a stranger and a pilgrim here; that riches, honours, and pleasures are of comparatively little importance; that he ought to watch and pray, and that he ought to be holy. A man who feels that he may die at any moment will watch and pray. A man who realizes that to-morrow he may be in heaven will feel that he ought to be holy. He who begins a day on earth, feeling that at its close he may be among the angels of God, and the spirits of just men made perfect; that before its close he may have seen the Saviour glorified, and the burning throne of God, will feel the importance of living a holy life, and of being wholly devoted to the service of God. Pure should be the eyes that are soon to look on the throne of God; pure the hands that are soon to strike the harps of praise in heaven; pure the feet that are to walk the "golden streets above."

(1) "prisoner of" "in (*) "of" "on account of"

Philemon 9

Verse 9. Yet for love's sake. For the love which you bear me, and for the common cause.

I rather beseech thee. Rather than command thee.

Being such an one as Paul the aged. πρεσβυτης--an old man. We have no means of ascertaining the exact age of Paul at this time, and I do not recollect that he ever alludes to his age, though he often does to his infirmities, in any place except here. Doddridge supposes that at the time when Stephen was stoned, when he is called "a young man," (νεανιας, Acts 7:58,) he was twenty-four years of age, in which case he would now have been about fifty-three. Chrysostom supposes that he may have been about thirty-five years old at the time of his conversion, which would have made him about sixty-three at this time. The difficulty of determining, with any degree of accuracy, the age of the apostle at this time, arises from the indefinite nature of the word used by Luke, Acts 7:58, and rendered a young man. That word, like the corresponding word, νεανισκος, neaniskos, was applied to when in the rigour of manhood up to the age of forty years, Robinson Lex. Phavorinus says a man is called νεανισκος, neaniskos, a young man, till he is twenty-eight; and πρεσβυτης, presbytes, from forty-nine till he is fifty-six. Varro says that a man is young (juvenis) till he is forty-five, and aged at sixty. Whitby. These periods of time, however, are very indefinite; but it will accord well with the usual meaning of the words to suppose that Paul was in the neighbourhood of thirty when he was converted, and that he was now not far from sixty. We are to remember, also, that the constitution of Paul may have been much broken by his labours, his perils, and his trials. Not advanced probably to the usual limit of human life, he may have had all the characteristics of a very aged man. Comp. the Note of Benson. The argument here is that we feel that it is proper, as far as we can, to grant the request of an old man. Paul thus felt that it was reasonable to suppose that Philemon would not refuse to gratify the wishes of an aged servant of Christ, who had spent the rigour of his life in the service of their common Master. It should be a very strong case when we refuse to gratify the wishes of an aged Christian in anything, especially if he has rendered important services to the church and the world.

And now also a prisoner of Jesus Christ. In the cause of Jesus Christ; or a prisoner for endeavouring to make him known to the world. Comp. Eph 3:1 Eph 4:1; Eph 6:20. Col 4:10. The argument here is, that it might be presumed that Philemon would not refuse the request of one who was suffering in prison on account of their common religion. For such a prisoner we should be ready to do all that we can to mitigate the sorrows of his confinement, and to make his condition comfortable.