20<\/strong>. for which<\/em> ] On behalf of which<\/strong>, in the interests of which. The Gospel is, so to speak, the Power<\/em> whose envoy he is. Cp. 2Co 5:20<\/span> for the same phrase and image with express mention of the Sovereign<\/em>, Christ, represented by His envoys.<\/p>\n an ambassador<\/em> ] Cp. 2 Cor. just quoted. And see Phm 1:8<\/span>, where Bp Lightfoot renders (and so R. V. margin) “ an ambassador<\/em>, and now also a prisoner, of Jesus Christ;” giving this passage, so closely parallel and exactly contemporary, as a main reason for the rendering. See his note there. This is not the place to discuss the question.<\/p>\n in bonds<\/em> ] Lit., in a chain<\/strong>. The Gr. word occurs elsewhere in St Paul’s speech or writings, Act 28:20<\/span>; 2Ti 1:16<\/span>. Prisoners detained upon appeal to the Emperor, as was St Paul, were sometimes “coupled by a slight chain round the right wrist to the left of a soldier, and, thus shackled if they could afford it, were at liberty to hire a lodging for themselves without the walls, but within the prescribed limits” (Lewin, Life, &c., of St Paul<\/em>, ii. 236. See too Bp Lightfoot, Philippians<\/em>, p. 8). Cp. Josephus, Antiquities<\/em>, xviii. c. 6, for similar custody (though not upon appeal) in the case of Agrippa, the Herod of Acts 12<\/span>, in his earlier life in Italy in the reign of Tiberius. For St Paul’s allusions to the “bonds” of this Roman imprisonment, see Php 1:7<\/span>; Php 1:13-14<\/span>; Php 1:16<\/span>; Col 4:18<\/span>; Phm 1:10<\/span>; Phm 1:13<\/span>; and above, Eph 3:1<\/span>, Eph 4:1<\/span>.<\/p>\n Wetstein calls attention here to the paradox; “an ambassador<\/em> in chains<\/em>.”<\/p>\n therein<\/em> ] I.e., in “the mystery of the Gospel.” This was the field or sphere of his speech. The Gr. makes it plain that the reference is to this, and not to the “bonds.”<\/p>\n speak boldly<\/em> ] The verb is cognate to the noun in Eph 6:19<\/span>. See note above on “boldly” there. The tense is aorist, and suggests that he prays for grace to take, as it were, a “new departure” in outspoken testimony and exposition.<\/p>\n I ought<\/em> ] under the holy obligation of my commission. Cp. 1Co 9:16<\/span>.<\/p>\n speak<\/em> ] The Gr. verb indicates specially the wording<\/em> of the message. He prays for grace to be perfectly explicit in terms. The tense is aorist; see last note but one.<\/p>\n For which I am an ambassador in bonds – <\/B>In chains (see the margin); or in confinement. There is something especially touching in this. He was an ambassador – sent to proclaim peace to a lost world. But he was now in chains. An ambassador is a sacred character. No greater affront can be given to a nation than to put its ambassadors to death, or even to throw them into prison. But Paul says here that the unusual spectacle was witnessed of an ambassador seized, bound, confined, imprisoned; an ambassador who ought to have the privileges conceded to all such people, and to be permitted to go everywhere publishing the terms of mercy and salvation. See the word ambassador explained in the notes on 2Co 5:20<\/span>.<\/P> That therein – <\/B>Margin, or thereof. Greek, <\/SPAN><\/span> en auto – in it; that is, says Rosenmuller, in the gospel. It means that in speaking the gospel he might be bold.<\/P> I may speak boldly – <\/B>Openly, plainly, without fear; see the notes on Act 4:13<\/span>; Act 9:27<\/span>, note; Act 13:46<\/span>, note; Act 14:3<\/span>, note; Act 18:26<\/span>, note; Act 19:8<\/span>, note; Act 26:26<\/span>, note.<\/P> As I ought to speak – <\/B>Whether in bonds or at large. Paul felt that the gospel ought always to be Spoken with plainness, and without the fear of man. It is remarkable that he did not ask them to pray that he might be released. Why he did not we do not know; but perhaps the desire of release did not lie so near his heart as the duty of speaking the gospel with boldness It may be of much more importance that we perform our duty aright when we are afflicted, or are in trouble, than that we should be released.<\/P> <\/p>\n Eph 6:20<\/span><\/p>\n I may speak boldly, <\/em><\/p>\n Bold preaching<\/strong><\/p>\n 1.<\/strong><\/p>\n A bold preaching of the gospel is needed, because of what the gospel is in itself. It is nothing short of this: Glory to God in the highest; and on earth peace, goodwill towards men. Now, such a message cannot be, and should not be, delivered with doubt and hesitation. The preacher who stands up to preach the gospel timidly and apologetically, we often feel almost it were better he did not preach it at all.<\/p>\n 2. <\/strong>Bold preaching of the gospel is needed, because of the tendency of the times. From all quarters the cry comes, Speak to us smooth things, and prophesy deceit.<\/p>\n 3. <\/strong>Boldness is needed, because of the opposition that is offered. In proportion to the zeal and earnestness with which the gospel is proclaimed, we may conclude that the virulence of the opposition will increase. The whole world wilt soon be divided into two camps. It will be manifested in which of the two God is. (J. B. Forrest.<\/em>)<\/p>\n<\/p>\n Boldness of faithful preachers<\/strong><\/p>\n 1. <\/strong>This will appear, if we consider that they really believe the gospel is true.<\/p>\n 2. <\/strong>Their knowledge, as well as belief of the gospel, carries conviction to their minds that they ought to preach it boldly.<\/p>\n 3. <\/strong>Faithful ministers feel the sacred obligation of their sacred office, to preach the gospel boldly.<\/p>\n 1. <\/strong>Here the first reason that occurs is, because they are sensible of their own insufficiency to surmount the difficulties that they expect to find in their way of preaching the gospel with Christian freedom and confidence.<\/p>\n 2. <\/strong>They desire Christians to pray for them because they feel their own insufficiency to preach the gospel successfully. Though they should preach the truth plainly and boldly as they ought to preach it, yet they cannot command success. They can only speak to the ear; they cannot speak to the conscience or to the heart.<\/p>\n (1)<\/strong> Though the success of the apostles was partly owing to their preaching boldly, yet their preaching boldly must be ascribed partly to the Christians who perpetually prayed for them, that a Divine blessing might accompany their bold and faithful exertions.<\/p>\n (2)<\/strong> This subject teaches Christians that they may do a great deal to assist their ministers in their laborious and arduous work.<\/p>\n (3)<\/strong> Since faithful ministers need as well as desire the prayers of their fellow Christians, it is their privilege as well as duty to pray for them.<\/p>\n (4)<\/strong> Since faithful ministers desire and request the professors of religion to pray for them, they must be extremely ungrateful and inconsistent if, instead of complying with such a reasonable desire and request, they complain of them for preaching boldly as they ought to preach. (N. Emmons, D. D.<\/em>)<\/p>\n<\/p>\n Ministerial boldness<\/strong><\/p>\n A minister, without boldness, is like a smooth file, a knife without an edge, a sentinel that is afraid to let off his gun. If men will be bold in sin, ministers must be bold to reprove. (W. Gurnall, M. A.<\/em>)<\/p>\n<\/p>\n Zeal in preaching Christ<\/strong><\/p>\n When liberty was offered to John Bunyan, then in prison, on condition of abstaining from preaching, he constantly replied, If you let me out today I shall preach again tomorrow.<\/p>\n Zeal in rebuke<\/strong><\/p>\n While Augustine acted as a presbyter at Hippo, under Valerius, his bishop, he was appointed by him to preach to the people, in order to reclaim them from riotous feasting on solemn days. He opened the Scriptures, and read to them the most vehement rebukes. He besought them, by the ignominy and sorrow which they brought upon themselves, and by the blood of Christ, not to destroy themselves, to pity him who spake to them with so much affection, and to show some regard to their venerable old bishop, who, out of tenderness to them, had charged him to instruct them in the truth. I did not make them weep, says he, by first weeping over them, but while I was preaching their tears prevented mine. Then I own I could not restrain myself. After we had wept together I began to entertain great hope of their amendment. He now varied from the discourse he had prepared, because the present softness of their minds seemed to require something different. In fine, he had the satisfaction to find the evil redressed from that very day. (Milner.<\/em>)<\/p>\n<\/p>\n Bold preaching<\/strong><\/p>\n On one occasion the Rev. Frederick Robertson had been asked to preach at a church where the congregation was chiefly composed of those whom Pope describes as passing from a youth of frolics to an old age of cards. His text was, Love not the world, nor the things of the world. If any man love the world, the love of the Father is not in him. The sermon was most impressive and eloquent, and bold in its denunciation. Returning home, he asked a gentleman if he thought he was right in preaching it. The gentleman replied, It was very truthful, but, considering the character of the clergyman whose pulpit you occupied by courtesy, and the character of the congregation, not a discreet sermon. It might have been as truthful without apparently setting both minister and people at defiance. You are quite right, he answered; but the truth was this: I took two sermons with me into the pulpit, uncertain which to preach; but just as I had fixed upon the other, something seemed to say to me, Robertson, you are a craven, you dare not speak here what you believe; and I immediately pulled out the sermon that you heard, and preached it as you heard it.<\/p>\n Ambassador<\/strong><\/p>\n John Basilowitz, the Czar of Russia, perceiving Sir Jeremy Bowes, the ambassador of Queen Elizabeth, with his hat on in his presence, thus rebuked him: Have you not heard, sir, of the person I have punished for such an insult? He had, in fact, punished him very savagely, by causing his hat to be nailed to his head. Sir Jeremy answered, Yes, sir; but I am the Queen of Englands ambassador, who never yet stood bareheaded to any prince whatever. Her I represent, and on her justice I depend to do me right if I am insulted. A brave fellow this, replied the Czar, to his nobles, a brave fellow this, who dares thus to act and talk for his sovereigns honour. Which of you would do so for me? <\/em>(G. Ramsay.<\/em>)<\/p>\n<\/p>\n A courageous missionary<\/strong><\/p>\n Some <\/em>of the Indian chiefs having become the open enemies of the gospel, Mr. Elliot, sometimes called the Apostle of the American Indians, when in the wilderness, without the company of any other Englishman, was at various times treated in a threatening and barbarous manner by some of those men; yet his Almighty Protector inspired him with such resolution that he said, I am about the work of the Great God, and my God is with me; so that I fear neither you nor all the Sachims (or chiefs) in the country. I will go on, and do you touch me if you dare. They heard him, and shrank away. (Baxendale<\/em>s Anecdotes.<\/em>)<\/p>\n Verse 20. An ambassador in bonds<\/B><\/I>] An ambassador being the representative of his king, his person was in all civilized countries held sacred. Contrary to the rights of nations, this ambassador of the King of heaven was put in chains! He had however the opportunity of defending himself, and of vindicating the honour of his Master. See above.<\/P> <\/P> As I ought to speak.<\/B><\/I>] As becomes<\/I> the dignity and the importance of the subject.<\/P><\/p>\n For which I am an ambassador in bonds; <\/B>for which gospel I still continue, though a prisoner, in the embassy committed to me by Christ. <\/P> That therein I may speak boldly; <\/B>this may imply not only free speaking, but free acting in all things whereby the gospel may be propagated. <\/P> <\/p>\n 20. For<\/B>Greek,<\/I> as inEph 6:19<\/span>, “On behalf of<\/I>which.” <\/P> an ambassador in bonds<\/B>aparadox. Ambassadors were held inviolable by the law of nations, andcould not, without outrage to every sacred right, be put in chains.Yet Christ’s “ambassador is in a chain!<\/I>” The Greek<\/I>is singular. The Romans used to bind a prisoner to a soldier by asingle chain,<\/I> in a kind of free custody. So Act 28:16<\/span>;Act 28:20<\/span>, “I am bound withthis chain.<\/I>” The term, “bonds” (plural), on theother hand, is used when the prisoner’s hands or feet were boundtogether (Ac 26:29<\/span>); compareAc 12:6<\/span>, where the plural marksthe distinction. The singular is only used of the particular kind ofcustody described above; an undesigned coincidence [PALEY].<\/P><\/p>\n For which I am an ambassador in bonds<\/strong>,…. The character the apostle bore was that of an ambassador; and he was an ambassador from and for Christ, in his room and stead; he represented him, he was sent by him, and entrusted by him with the Gospel; he gave him it, and a commission to preach it, and furnished him with qualifications for it; such as knowledge and faithfulness wisdom and prudence, courage and greatness of mind; and made his embassy successful: and he was chiefly an ambassador to the Gentiles, which showed great condescension in Christ to send him to them, and base ingratitude in the despisers and rejecters of the Gospel, for which he was an ambassador; for the embassy Christ’s ministers are sent on, is the embassy of the Gospel of peace: their business is to declare that men by nature are enemies to God; that peace is made by the blood of Christ for such; by which means they are made useful to conciliate the minds of men to God’s way of salvation and to bring them to submit to his government and laws: and when he adds, “in bonds”, or “in a chain”, he means, that he was in such circumstances, not for any crime, but for the Gospel, for which he was an ambassador; and therefore was not ashamed of his bonds, or chain, but rather gloried in them; and he makes mention of them to engage persons to a regard to him as an ambassador, and to his embassy; for an ambassador, especially an ambassador of Christ, that comes with his Gospel, and more especially that is suffering for it, ought to be received, heard, and honoured.<\/p>\n That therein I may speak boldly as I ought to speak<\/strong>; that is, the apostle beseeches the saints to pray for him, that since he was an ambassador for the Gospel, and in bonds, that he might speak in it, or rather of it boldly and freely; that he might have both liberty from his bonds, and liberty in his soul, and freedom of speech; and that he might use boldness in delivering his message, as became an ambassador of Jesus Christ.<\/p>\n For which I am an ambassador in chains <\/B> ( <\/SPAN><\/span>). “For which mystery” of the gospel (verse 19<\/span>). <\/SPAN><\/span> is an old word for ambassador (from <\/SPAN><\/span>, an old man) in N.T. only here and 2Co 5:20<\/span>. Paul is now an old man (<\/SPAN><\/span>, Phm 1:9<\/span>) and feels the dignity of his position as Christ’s ambassador though “in a chain” ( <\/SPAN><\/span>, old word <\/SPAN><\/span>, from <\/SPAN><\/span> privative and <\/SPAN><\/span>, to loosen). Paul will wear a chain at the close of his life in Rome (2Ti 1:16<\/span>).<\/P> In it <\/B> ( <\/SPAN><\/span>). In the mystery of the gospel. This is probably a second purpose (<\/SPAN><\/span>), the first for utterance ( <\/SPAN><\/span>), this for boldness ( <\/SPAN><\/span>, first aorist middle subjunctive, old word to speak out boldly). See 1Th 2:2<\/span>. See Col 4:4<\/span> for “as I ought.” <\/P> <\/p>\n I am an ambassador in bonds [ ] <\/SPAN><\/span>. The verb to be an ambassador occurs only here and 2Co 5:20<\/span>. See on Phl 1:9<\/span>. In bonds, lit., in a chain : the particular word for the coupling – chain by which he was bound to the hand of his guard.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For which”<\/strong> (huper hou) “On behalf of which” (mystery of the good news, as I have already described it.)<\/p>\n 2) “I am an ambassador in bonds”<\/strong> (presbeuo en halusei) “I am an ambassador in chains, or a chain-bound one in prison restraint” In service to the Lord, Paul spoke of himself as: (1) an apostle, Eph 1:1<\/span>; (2) a prisoner, Eph 3:1<\/span>; (3) a minister, Eph 3:7<\/span>; and (4) an ambassador, even while in chains, here and in 2Co 5:20<\/span>; Rom 1:15<\/span>; Rom 11:13<\/span>; Gal 2:9<\/span>. At this writing Paul was in handcuffs.<\/p>\n 3) “That therein I may speak boldly”<\/strong> (hina en auto parresiasomai) “in order that (even) in prison-bond, or shackled, I may speak out boldly or with liberty of the Spirit,” Act 4:29-31<\/span>. Paul desired Divine liberty or freedom of boldness in speech, a liberty or boldness that he might receive from the Lord through the prayers of others, 1Th 2:2<\/span>; Heb 4:16<\/span>.<\/p>\n 4) “As I ought to speak”<\/strong> (hos dei me lalesai) “As it becomes me to keep on speaking,” to speak without timidity, fear, or as a cowed person, 1Ti 4:15<\/span>; Eph 4:15<\/span>; Act 4:20<\/span>.<\/p>\n 20. As I ought to speak; meaning, that to proclaim the truth of the gospel as it ought to be proclaimed, is a high and rare attainment. Every word here deserves to be carefully weighed. Twice he uses the expression boldly, — “that I may open my mouth boldly, ” “that therein I may speak boldly. ” Fear hinders us from preaching Christ openly and fearlessly, while the absence of all restraint and disguise in confessing Christ is demanded from his ministers. Paul does not ask for himself the powers of an acute debater, or, I should rather say, of a dexterous sophist, that he might shield himself from his enemies by false pretences. It is, that I may open my mouth, to make a clear and strong confession; for when the mouth is half shut, the sounds which it utters are doubtful and confused. To open the mouth, therefore, is to speak with perfect freedom, without the smallest dread. <\/p>\n But does not Paul discover unbelief, when he entertains doubts as to his own stedfastness, and implores the intercession of others? No. He does not, like unbelievers, seek a remedy which is contrary to the will of God, or inconsistent with his word. The only aids on which he relies are those which he knows to be sanctioned by the Divine promise and approbation. It is the command of God, that believers shall pray for one another. How consoling then must it be to each of them to learn that the care of his salvation is enjoined on all the rest, and to be informed by God himself that the prayers of others on his behalf are not poured out in vain! Would it be lawful to refuse what the Lord himself has offered? Each believer, no doubt, ought to have been satisfied with the Divine assurance, that as often as he prayed he would be heard. But if, in addition to all the other manifestations of his kindness, God were pleased to declare that he will listen to the prayers of others in our behalf, would it be proper that this bounty should be slighted, or rather, ought we not to embrace it with open arms? <\/p>\n Let us therefore remember that Paul, when he resorted to the intercessions of his brethren, was influenced by no distrust or hesitation. His eagerness to obtain them arose from his resolution that no privilege which the Lord had given him should be overlooked. How absurdly then do Papists conclude from Paul’s example, that we ought to pray to the dead! Paul was writing to the Ephesians, to whom he had it in his power to communicate his sentintents. But what intercourse have we with the dead? As well might they argue that we ought to invite angels to our feasts and entertainments, because among men friendship is promoted by such kind offices. <\/p>\n (20) In bonds.<\/strong>Rightly, as in the margin, in a chain.<\/em> The word is the same which is used in Act. 28:20<\/span>, For the hope of Israel I am bound in this chain. It occurs also in Mar. 5:4<\/span>, Luk. 8:29<\/span>, where it is distinguished from a fetter properly so called, as binding the feet, and therefore obviously signifies a manacle binding the hand. Both are included (see Luk. 8:29<\/span>) in the general word bonds. The allusion is undoubtedly to the custom of chaining the prisoner by the hand to the soldier who kept him. Thus in Act. 12:6<\/span> we read that Peter was sleeping between two soldiers, and therefore bound with two manacles; and in Act. 21:33<\/span> that a similar precaution was used on the first apprehension of St. Paul. Here the singular number is probably to be understood literally. St. Paul was free except for the one chain, which the soldier was responsible for holding, and perhaps did not always think it needful to hold. That chain he seems to speak of as the badge of his ambassadorial dignity. To ambassadors, indeed, it belongs to be safe from imprisonment; but it was his greater glory to wear the chain for Christ.<\/p>\n That therein . . .<\/strong>This is simply an enforcement of the previous phrase, in plainness of speech. The same word is used, and with the same signification of simplicity, as well as boldness, which (St. Paul here adds) alone befits his office.<\/p>\n 20<\/strong>. <\/strong> For which<\/strong> Namely, the mystery of the gospel<\/strong>, the revealed offer of peace to men. <\/p>\n In bonds<\/strong> Literally, in <\/strong> a chain. <\/em> Alluding, perhaps, to the single chain by which he was connected to a Roman soldier. An ambassador<\/strong>, not in robes, but in bonds<\/strong>. His insignia a chain, his retinue a Roman sentinel, his residence a prison; yet a palace, made a palace by the visitations of his Master, the King of kings and the Lord of lords. The apostle means the noble antithesis. He is asserting his own official dignity, not courting sympathy. Hence Wetstein’s note, quoted so often with admiration by commentators, (as Meyer, Eadie, Braune,) “usually ambassadors are by the law of nations sacred and inviolable, and cannot be held in chains,” is below the apostle’s strain. He is by his chain honoured and exalted above all earthly ambassadors. It was language like this that inspired the heroic and martyr spirit in the Church; and caused it, not only to glow so brightly, but to rise to such a height that Christian prudence was obliged to check its sometimes too earthly enthusiasm. It was in the rare character of Paul, “the apostle in a basket,” (Act 9:25<\/span>,) the ambassador <\/strong> in a chain, to raise humiliations into sublimities. He is indeed an ambassador<\/strong>, but from what court? From the throne of Christ. To what court? Not to the court of Rome, as one commentator suggests; but to the human race, whose head is Adam. What is his mission? To unfold the mystery of the gospel<\/strong>, in which are terms of reconciliation to the sons of Adam now engaged in the rebellion of Satan. <\/p>\n Ought<\/strong> A term of self-assertion; yet not as a self, <\/em> but as an apostle and ambassador<\/strong>.<\/p>\n Eph 6:20<\/span><\/em><\/strong>. <\/strong>For which I am an ambassador in bonds:<\/em><\/strong><\/strong> Some would render the original ( ) I grow old in a chain: <\/em>comp. Phm 1:9<\/span> the phrase where signifies Paul the aged. <\/em>But it is certain that the common version of this passage may be justified. As the persons of ambassadors were always sacred, the Apostle seems to refer to the outrage which was done to his divine Master in this violation of his liberty. <\/p>\n Eph 6:20<\/span> . For which<\/em> (to conduct its cause) I discharge the office of ambassador in a chain<\/em> . Comp. on 2Co 5:20<\/span> . It is to be explained neither as though (Zachariae, Rckert, Matthies) were written, nor as though were the reading (Grotius: “nunc quoque non desino legationem,” etc.); nor is to be referred, as is usually<\/em> the case, merely to ., but to ., seeing that this was the object of , and to this the significantly corresponds. Comp. Col 4:3<\/span> : , .<\/p>\n ] whose<\/em> ambassador he is, was at once understood by the reader, namely, Christ’s<\/em> ; and equally so to whom<\/em> his embassy was addressed, namely, to all peoples, specially the Gentiles (Act 9:15<\/span> ; Act 22:15<\/span> ; Rom 1:14<\/span> ; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Faithful ministers feel that they ought to preach the gospel boldly.<\/p>\n
II. <\/strong>Why they desire Christians to pray for them that they may preach the gospel boldly as they feel in conscience bound to preach it.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n