Luk 1:3, Act 24:3, 26:25, 1Pe 2:17 | Barnes | STEP | Verse 3. It seemed good . I thought it best; or, I have also determined. It seemed to be called for that there should be a full, authentic, and accurate account of these matters. Having had perfect understanding , &c. The literal translation of the original here would be, "having exactly traced everything from the first;" or, "having, by diligent and careful investigation, followed up everything to the source, to obtain an accurate account of the matter." This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by tracing up every account till he became satisfied of its truth. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does not make investigation and set himself seriously to the task. 2nd. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by his Holy Spirit, presided over his faculties, directed them, and kept him from error. In order . (c) This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly , in opposition to the confused and broken accounts to which he had referred before. Most excellent Theophilus . (d) The word Theophilus means a friend of God , or a pious man; and it has been supposed by some that Luke did not refer to any particular individual , but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title "most excellent" farther proves it. It would not be given to an unknown man. The title most excellent has by some been supposed to be given to express his character , but it is rather to be considered as denoting rank or office . It occurs only in three other places in the New Testament, and is there given to men in office -- to Felix and Festus, . These titles express no quality of the men, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honour to whom honour is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who Theophilus was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together. (c) (d)

Luke 1:3

Verse 3. It seemed good. I thought it best; or, I have also determined. It seemed to be called for that there should be a full, authentic, and accurate account of these matters.

Having had perfect understanding, &c. The literal translation of the original here would be,

"having exactly traced everything from the first;"

or,

"having, by diligent and careful investigation, followed up everything to the source, to obtain an accurate account of the matter."

This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by tracing up every account till he became satisfied of its truth. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does not make investigation and set himself seriously to the task.

2nd. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by his Holy Spirit, presided over his faculties, directed them, and kept him from error.

In order. (c) This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before.

Most excellent Theophilus. (d) The word Theophilus means a friend of God, or a pious man; and it has been supposed by some that Luke did not refer to any particular individual, but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title "most excellent" farther proves it. It would not be given to an unknown man. The title most excellent has by some been supposed to be given to express his character, but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men in office -- to Felix and Festus, Acts 23:26; 24:3; 26:25. These titles express no quality of the men, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honour to whom honour is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who Theophilus was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together.

Acts 24:3

Verse 3. We accept it always. We admit that it is owing to your vigilance, and we accept your interposition to promote peace, with gratitude.

Always, and in all places. Not merely in your presence, but we always acknowledge that it is owing to your vigilance that the land is secure. "What we now do in your presence, we do also in your absence; we do not commend you merely when you are present." (Wetstein.)

Most noble Felix. This was the title of office.

With all thankfulness. In this, there was probably sincerity, for there was no doubt that the peace of Judea was owing to Felix. But at the same time that he was an energetic and vigilant governor, it was also true that he was proud, and avaricious, and cruel. Josephus charges him with injustice and cruelty in the case of Jonathan, the high priest, (Ant. b. xx. chap. viii. 5 ;) and Tacitus, (Hist. b. v. ch. 9,) and Suetonius, (Life of Claudius, ch. 28,) concur in the charge.

Acts 26:25

Verse 25. I am not mad. I am not deranged. There are few more happy turns than that which Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make art impression on the mind of Festus, than anything that Paul could say in self-defence. The same reply, "I am not mad," can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal, Lk 15:17 to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting [themselves] according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal even to sinners themselves, as witnesses that they are acting as immortal beings should act. All men know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him, if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials, are not right? One of the best ways of convicting sinners, is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal; and will admit that all the solicitude of Christians for their salvation is according to the dictates of reason.

Most noble Festus. This was the usual title of the Roman governor. Comp. Acts 24:3.

Of truth. In accordance with the predictions of Moses and the prophets; and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Acts 26:26,27. Truth here stands opposed to delusion, imposture, and fraud.

And soberness. Soberness (σωφροσυνης, wisdom) stands opposed here to madness, or derangement, and denotes sanity of mind. The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings; and who uttered sentiments deep, impressive, and worthy of the attention of mankind.

(*) "soberness" "a sound mind"

1 Peter 2:17

Verse 17. Honour all men. That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sustain. Rom 13:7.

Love the brotherhood. The whole fraternity of Christians, regarded as a band of brothers. The word here used occurs only in this place and in 1Pet 5:9, where it is rendered brethren. The idea expressed here occurs often in the New Testament. Jn 13:34, Jn 13:35.

Fear God, A duty everywhere enjoined in the Bible, as one of the first duties of religion. Comp. Lev 25:17, 24:7, 25:14; Prov 1:7, 3:13, 9:10, 23:17; Rom 3:18; 2Cor 7:1. The word fear, when used to express our duty to God, means that we are to reverence and honour him. Religion, in one aspect, is described as the fear of God; in another, as the love of God; in another, as submission to his will, etc. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation; not so much the dread of suffering at the dread of doing wrong.

Honour the king. Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. Rom 13:1-7. The doctrine taught in these verses 1Pet 2:13-17 is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of importance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow-men, to our Christian brethren, and to those who have the rule over us; and religion, while it is honoured by our faithful performance of our duty to ourselves, is more openly honoured by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observation. All that pertains to the examination of the heart; to our private devotions; to the subjugation of our evil passions; to our individual communion with God, must be concealed from public view. Not so, however, with those duties which pertain to others. In respect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their observation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however devout we may be in private, if it is not seen by the world that our religion leads to the faithful performance of the duties which we owe in the various relations of life, it will be regarded as of little value.

(1) "Honour all men" "Esteem" (a) "men" Rom 12:10 (b) "Love" Jn 13:35 (c) "Fear" Ps 111:10 (d) "king" Prov 24:21