Exegetical and Hermeneutical Commentary of Acts 21:40
And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto [them] in the Hebrew tongue, saying,
40. And when he had given him licence [leave, R. V. ]. And as the same verb occurs in the previous verse, the Rev. Ver. has there “ give me leave to speak, &c.” It is fitting that in such passages the renderings should be uniform.
Paul people ] Apparently the chief captain had also been so far impressed by the conversation of his prisoner, that he allowed at least one of his hands to be released from its chain while he spake to the multitude, and this he waved to ask for silence.
And great silence ] The unusual circumstance, and the gesture which could be seen through the whole crowd, would gain an audience very readily. Beside which an Oriental mob is less persistent than those of the western world.
he spake in the Hebrew tongue [language, R. V. ] This alone, as soon as it was heard, would gain the speaker an audience with many. It was their own speech. For by “Hebrew” here is meant the Aramaic dialect of Palestine.
Fuente: The Cambridge Bible for Schools and Colleges
Licence – Liberty; permission.
On the stairs – See the notes on Act 21:35.
Beckoned with the hand – Waving the hand as a sign that he was about to address them, and to produce silence and attention. See Act 12:17.
In the Hebrew tongue – The language which was spoken by the Jews, which was then a mixture of the Chaldee and Syriac, called Syro-Chaldaic. This language he doubtless used on this occasion in preference to the Greek, because it was understood better by the multitude, and would tend to conciliate them if they heard him address them in their own tongue. The following chapter should have been connected with this. The division here is unnatural.
Fuente: Albert Barnes’ Notes on the Bible
Act 21:40
Paul stood on the stairs and beckoned with the hand.
Beckoning with the hand
Pauls object was to gain silence. The man who has to address a noisy crowd does not begin by howling out Silence! that would be an affront, but he lifts up his hand to its extreme height, and begins to beckon with it, i.e., to move it backward and forward; and then the people say to each other Pasathe, pasathe (Be silent, be silent). (J. Roberts.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 40. Paul stood on the stairs] Where he was out of the reach of the mob, and was surrounded by the Roman soldiers.
Beckoned with the hand] Waving the hand, which was the sign that he was about to address the people. So VIRGIL says of Turnus, when he wished, by single combat between himself and AEneas, to put an end to the war:-
Significatque manu, et magno simul incipit ore:
Parcite jam, Rutuli; et vos tela inhibete, Latini.
He beckoned with his hand, and cried out with a loud voice,
Desist, ye Rutulians; and, ye Latins, cease from throwing
your javelins.
He spake unto them in the Hebrew tongue] What was called then the Hebrew, viz. the Chaldalo-Syriac; very well expressed by the Codex Bezae, , in their own dialect.
Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse.
PAUL’S embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and children, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in persons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently; and these alone are capable of disinterested and lasting friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection endeavour to prevent us from bearing a necessary and most honourable cross. See Ac 21:12-13. It should, therefore, be kept within Scriptural bounds.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul stood on the stairs; as he was now about to be carried into the castle Antonia, before mentioned.
And beckoned with the hand; signifying that he craved their audience; as Act 12:17; 13:16.
He spake unto them in the Hebrew tongue; the Hebrew tongue being understood by all of them, and most grateful unto them. Yet this was not the pure and ancient Hebrew, which had been corrupted ever since their captivity; but the Syriac tongue, which they there learned, was called Hebrew, it having at first been derived from the Hebrew, and being then in use by those who were, Hebrews.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. stood on the stairs“Whatnobler spectacle than that of Paul at this moment! There he stood,bound with two chains, ready to make his defense to the people. TheRoman commander sits by, to enforce order by his presence. An enragedpopulace look up to him from below. Yet in the midst of so manydangers, how self-possessed is he, how tranquil!” [CHRYSOSTOM(or in his name) in HACKETT].
a great silencethepeople awed at the permission given him by the commandant, and seeinghim sitting as a listener.
in the Hebrew tonguetheSyro-Chaldaic, the vernacular tongue of the Palestine Jewssince the captivity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when he had given him licence,…. To speak to the people, which he could not well deny him, after he had so freely declared who he was, and in so courteous a manner addressed him, and asked leave of him:
Paul stood on the stairs; on the steps of the ascent to the castle, on the top of them:
and beckoned with the hand unto the people; to desire silence, which he might be able to do, notwithstanding his chains; for his being bound with a chain to a soldier, did not hinder the moving and lifting up of his hand:
and when there was made a great silence; either through the authority of the captain, who might command it, or through the desire of the people, to hear what he could say for himself:
he spake unto them in the Hebrew tongue; which the people he spoke to best understood, and was his own mother tongue; the Alexandrian copy reads, “in his own dialect”; this was not pure Hebrew that was spoke in common in those times, but the Syro-Chaldean language:
saying; as in the following chapter.
Fuente: John Gill’s Exposition of the Entire Bible
When he had given him leave ( ). Genitive absolute of aorist active participle of the same verb .
Standing on the stairs ( ). Second perfect active participle of , to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him.
Beckoned with the hand ( ). He shook down to the multitude with the hand (instrumental case ), while Alexander, Luke says (19:33), “shook down the hand” (accusative with the same verb, which see). In 26:1 Paul reached out the hand ( ).
When there was made a great silence ( ). Genitive absolute again with second aorist middle participle of , “much silence having come.” Paul waited till silence had come.
In the Hebrew language ( ). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that “his bodily presence was weak and his speech contemptible” (2Co 10:10). But surely even they would have to admit that Paul’s stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.
Fuente: Robertson’s Word Pictures in the New Testament
Beckoned with the hand. Compare ch. 26 1.
Tongue [] . Lit., dialect : the language spoken by the Palestinian Jews – a mixture of Syriac and Chaldaic.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when he had given him license,” (epitrepsantos de autou) “Then when he had given permission,” an opportunity to speak, apparently removing the chain or handcuff from one hand.
2) “Paul stood on the stairs,” (ho Paulos hestos epi ton anabathmon) “Paul stood upon the steps,” leading up to the castle fort, or to the Roman military barracks to which he was being carried, Act 21:33-34.
3) “And beckoned with the hand unto the people.” (kateseisen te cheiri to lao) “Beckoned or appealed with the hand to (still or quiet) the people,” to permit him to speak to them for a moment; What a noble spectacle! Here is one who cared for their souls, who prayed and cared for his enemies, as taught by our Lord, Mat 5:44; and as Stephen did, Act 7:60; Rom 9:1-3; Rom 10:1-4; Rom 12:14; 1Pe 2:23.
4) “And when there was made a great silence,” (polles de siges genomenes) “Then there became a great silence,” a quietness like a blanket of death fell over the multitude. A tranquillity of spirit possessed Paul as the people gasped in awe at the moment of liberty he had been given to greet and address them, Php_4:11.
5)“He spake unto them in the Hebrew tongue, saying,” (prosephonesen te Hebraidi dialekto legon) “And he addressed (them) in the Hebrew language, saying,” making his defence of innocence of their charges and affirming his hope in Christ for himself and all Israel, Act 22:1-30; He was never tested above that he was able to bear, 1Co 10:13.
Fuente: Garner-Howes Baptist Commentary
(40) Paul stood on the stairs.The position was one which raised him above the people, and the characteristic gesture commanded instant attention. And he spoke, not as they expected in the Greek, which belonged to one who fraternised with Gentiles, but in the Hebrew or Aramaic, which he had studied at the feet of Gamaliel. It was a strange scene for that Feast of Pentecost. The face and form of the speaker may have been seen from time to time by some during his passing visits to Jerusalem, but there must have been many who had not heard him take any part in public action since the day when, twenty-five years before, he had kept the garments of those who were stoning Stephen. And now he was there, accused of the self-same crimes, making his defence before a crowd as wild and frenzied as that of which he had then been the leader.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. On the stairs From this precarious rostrum, with fetters upon both wrists, does this apostle make his, perhaps, last appeal to this people of Jerusalem. As he stands above their reach and beyond their power there is a pause, and the very beckon of his fettered hand secures a silence. He addresses them as a Hebrew in their ancestral dialect, the very syllables of which had a charm to subdue their unwilling ears. While he then talks as a Jew, he is allowed to talk as long as he will of Jesus; but his mouth is shut as soon as he utters the fatal word, Gentiles! Jesus, at any rate, was a Jew; and if, as those Jerusalem Nazarenes who attend the temple and keep the law declare, he is to come again and completely fulfil all prophecy, he may after all give supremacy to Israel. But for this renegade and traitor, who talks of giving the kingdom of God to the Gentiles, ! Away with him!
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when he had given him permission, Paul, standing on the stairs, beckoned with the hand to the people, and when there was made a great silence, he spoke to them in the Hebrew language, saying,’
Recognising Paul’s quality, and deeply intrigued, the chief captain gave his permission. This was clearly no ordinary captive and he was interested to hear what he wanted to say. Perhaps it would also help to establish the truth. And he was not used to captives asking permission to speak to those who had attacked them.
So Paul stood on the stairs, and beckoned to the people like an orator. A great hush came on the crowd. As they saw the bruised and bloodied figure, whose death they sought, quite unexpectedly turn to speak to them with the gesture of an orator, they were astounded. It was the last thing that they had expected. We may see this silence as the work of the Holy Spirit active through Paul. Or we may see it as the reaction of a people suddenly taken by surprise by an unexpected turn of events, and stunned to silence. Or indeed as both. We may well see that the sight of Paul and what they had done to him made many of them suddenly stop in their tracks, as the decent ones among them were made to consider what they had done.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Speech to the Jews. Act 21:40 ; Act 22:1-21
Concerning Paul’s early life and persecution of the Church:
v. 40. And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
v. 1. Men, brethren, and fathers, hear ye my defense which I make now unto you.
v. 2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence; and he saith,)
v. 3. I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the Law of the fathers, and was zealous toward God, as ye all are this day.
v. 4, And I persecuted this way unto the death, binding and delivering into prisons both men and women,
v. 5. as also the high priest doth bear me witness, and all the estate of the elders, from whom also I received letters unto the brethren, and went to Damascus to bring them which were there bound unto Jerusalem for to be punished. The commander of the garrison granted the request of Paul to speak to the people all the more readily, since he hoped to learn from the speech the real charges laid against him. The soldiers therefore having set Paul down and loosened at least one of his chains, he stood at the head of the stairway and beckoned to the people with his characteristic gesture to indicate that he was about to address them. “What nobler spectacle than that of Paul at this moment There he stands bound with two chains, ready to make his defense to the people. The Roman commander sits by to enforce order by his presence. An enraged populace looks up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!” (Chrysostomus) When then there was much silence, when comparative quiet had been restored, the very fact that the man whom they had just made ready to murder was seeking to impart something to them, making some impression upon them, Paul spoke to them in the Hebrew dialect, that is, in the Aramaic language as it was then spoken generally by the Jews. He addressed them as brethren and fathers. Though they had almost succeeded in taking his life and had by no means relinquished the idea, yet Paul, neither in his tone nor in his words, showed any anger or resentment. With death staring him in the face, his thought was only for the spiritual welfare of his brethren according to the flesh, whether by any means he would still be able to save some of them. He asks them to hear from his lips the defense which he proposes to make to them now. And the fact that he employed the Aramaic dialect proved a further factor in quieting the multitude; they observed all the greater silence. Many members of the mob, hearing only half the charge and not understanding it correctly, had undoubtedly supposed that the man before them was himself a Gentile and not versed in either the Jewish language or the Jewish customs. And now Paul, in the honest attempt to gain his audience for at least an attentive listening to his apology, sets forth before them a few facts from his life. He was a Jewish man, born in Tarsus of Cilicia, but educated in this very city of Jerusalem, and at the feet of Gamaliel, the celebrated teacher, at that, instructed according to the full strictness of the paternal Law. The Pharisees, to whom Gamalie belonged, prided themselves upon the exactness of their interpretation of the Law and upon the literalness which they demanded in its observation. All this Paul had learned, in it he had been drilled. And therefore he had been ardent, zealous of God and for His honor, just as his hearers had proved themselves to be on that very day, Rom 10:2. Paul’s words contain no accusation of malicious obstinacy, but are merely the statement of a fact which may well be made of use to them. Of his own zeal he says that he had persecuted this way, the persons that accepted the way of salvation through faith in the redemption of Jesus, unto death, this being his aim and interest in the matter. And in order to realize this purpose, he had bound and delivered into prison both men and women. And for the truth of this assertion the high priest of that year himself could bear witness and the entire Syncdrion, for it was from them that he had received letters, credentials, to the brethren, whereupon he had traveled to Damascus, his object being to bind and to bring to Jerusalem also the disciples of that city, to lead them back in fetters, in order that adequate punishment might be meted out to them. Paul makes an open confession, withholding nothing from his hearers, and offering no excuse for his action. His narrative is a description of the state of the unconverted mind. In his unregenerate condition a person will either serve the fleshly lusts and trample upon the Law of God, or he will be zealous for an outward righteousness of the Law and despise the power and the beauty of the Gospel.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 21:40. In the Hebrew tongue, Literally In the Hebrew dialect, which was the Syro-Chaldaic, and the language, or vulgar tongue, then in use among the Jew
Inferences.Who can fail to admire the excellent and heroic temper which appeared in the blessed apostle, in the journey that he took to Jerusalem, when still the Holy Spirit testified in every city that bonds and afflictions awaited him; when his friends, in so affectionate a manner, hung round, and endeavoured to divert him from his purpose. He was not insensible to their tender regards: so far from it, that his heart melted, and was even ready to break under the impression; yet still he continues inflexible. There glows a sacred passion, warmer in his soul than the love of friends, or liberty, or life. The love of Christ constrains him, 2Co 5:14 and makes him willing, joyfully willing, not only to be bound, but to die at Jerusalem for his name, who had indeed died for him there. May this be the temper, these the sentiments of every minister, of every Christian, in such a case as his; where imprisonment is better than liberty, and death infinitely preferable to the most prosperous life, secured by deserting the Redeemer’s service, or flying from any post which the great captain of our salvation hath assigned us.
On the other hand, we may learn from these wise and pious friends of St. Paul, to acquiesce in the will of God, whenever its determination is apparent; how contrary soever it may be to our natural desire, or even to those views which we have formed for the advancement of his cause and interest in the world; for who can teach him knowledge, or pursue the purposes of his glory by wiser and surer methods than those which he hath chosen? In the instance before us, the bonds of St. Paul, which these good men dreaded as so fatal an obstruction to the gospel, tended, as he himself saw and witnessed while he was yet under them, to the furtherance of it: and what they apprehended would prevent their seeing him any more, occasioned his returning to Caesarea, and continuing there for a long time; when, though he was a prisoner, they had free liberty of conversing with him. (See ch. Act 23:33 Act 24:23; Act 24:27.) And even to this day we see the efficacy of his sufferings, in the spirit that they have added to those epistles which he wrote while a prisoner of Jesus Christ, and in that weight which such a circumstance also adds to his testimony. Let JESUS therefore lead us and all his servants whithersoever he pleases, and we will bless his most mysterious conduct, in sure expectation of that day, when what is now most astonishing and inexplicable in it, shall appear beautiful, and ordered for the best.
It is pleasing to observe the honour paid to Mnason, as an old disciple: it is truly an honourable title, and wherever it is found, may days speak, and the multitude of years teach wisdom! Job 32:7. May there be a constant readiness, as in this good old man, to employ all the remaining vigour of nature, in the service of Christ, and in offices of cordial love and generous friendship to those who are engaged, like the great apostle, in the work of their redeeming Lord!
It is no less delightful to see how the same principles of humble and benevolent piety wrought in the mind of St. Paul on the one hand, and, on the other, in those of St. James and the brethren of the circumcision; while the one recounted, and the others rejoiced in, what God had done by his ministry among the Gentiles. Thus should ministers always remember, that whatever good is done by their ministry, it is the work of GOD, and that the praise of it is to be rendered to him only. Whenever such assemble together for religious and friendly conference; may they have the same cause for mutual thanksgiving, while they hear and tell what efficacy God is giving to the word, as spoken by them; that efficacy, which is never likely to be greater than when the ministers of it appear least in their own eyes.
A prudent precaution, consistent with the strictest integrity, discovered itself in the advice of St. James and the Jewish Christians to their beloved brother St. Paul, to conform to certain customs of the Mosaic worship, in an affair in which he might so innocently comply. Yet what prudence or integrity may not sometimes be mistaken, or misrepresented? What good may not be evil spoken of, and abused as a cloak for mischief, when men’s hearts are overflowing with malice, and are so wretchedly corrupted, as to take pleasure in indulging it under the disguise of religion? What numerous falsehoods attended every article of the charge which these furious Jews brought against St. Paul?And yet,so strong is bigoted prejudice!it is believed on the credit of a noisy rabble. Who can help adoring that divine and remarkable Providence, whose gracious interposition prevented this light of Israel from sudden extinction; which saved the holy apostle from bring torn in pieces by an outrageous mob, fierce and irrational as so many wild beasts, before he could have liberty to speak for himself?
Let religion only not be condemned unheard, and then surely it cannot be condemned at all. Blessed be God, he can raise up guardians for its support, even from the most unexpected quarter, and animate men, like the Roman captain, from considerations merely secular, to appear most seasonably and effectually in the defence of his faithful servants. Christians should learn to glorify the wise conduct of an over-ruling Providence in instances so palpable as these,and hence be stimulated in the firm and courageous pursuit of every duty, since God can never be at a loss for expedients to secure them in their honest adherence to his service.
REFLECTIONS.1st, With deepest reluctance St. Paul had as it were by violence torn himself from the embraces of his dear Ephesian brethren; and now, since God had so directed, he pursues his voyage.
1. He proceeds to Tyre. They came in a straight course to Coos; the next day to Rhodes, famed for its colossus; and thence to Patara, to which port the ship wherein they sailed was bound, or was from thence to take a different course from that which they pursued; therefore, providentially finding another ship ready to sail for Phenicia, they embarked, and leaving Cyprus on the left, arrived on the coasts of Syria, and landed at Tyre, where the ship was to unlade her burden.
2. Seven days St. Paul and his companions halted at this celebrated mart, spending one Lord’s day with the disciples whom they found there, and improving this short stay for their edification and comfort. Note; When we travel, we should inquire after the disciples; their profession will make them singular, and they may be easily found.
3. There he received from some of the inspired prophets of the church, a warning of the dangers which were before him, and that, if he meant to escape them, he must not go to Jerusalem; but his resolution was fixed, and his call evident; and therefore he departed at the expiration of the seven days.
4. They took a solemn farewel of him, when he thus determined to proceed; and brought us on our way, with wives and children, till we were out of the city, willing to shew the apostle and his companions the greatest honour and respect, and desirous that they and theirs might to the last moment improve the blessing of his presence and company: and we kneeled down on the shore, and prayed for the blessing of God on the voyage, and upon those who were left behind. Then affectionately taking their leave of each other, the apostle and his friends proceeded on their course, and the Tyrian brethren returned.
5. From Tyre they sailed to Ptolemais, where St. Paul went on shore, desirous to salute the brethren, though he could stay but one day with them; yet one day of his company must have been a singular blessing and comfort to them. The visits of such men, though short, are highly to be prized.
2nd, From Ptolemais they journeyed to Caesarea, where they designed to make some considerable stay.
1. At Caesarea, Philip the evangelist hospitably received them. He was one of the seven deacons, and, after his successful labours among the Samaritans, and with the Ethiopian eunuch, was now settled in this great city. He had four daughters, virgins, which did prophesy, endued with the miraculous gift of foretelling future events, (see Joe 2:28.)
2. There St. Paul receives a full prediction of the sufferings which were before him. As we tarried there many days, there came down from Judea a certain prophet, named Agabus, who had foretold the famine (ch. Act 11:28.), and now probably came on purpose with this prophetic intelligence. Taking up Paul’s girdle, he bound his own hands, and then his feet therewith, to affect the spectators the more by this significant action, which he explained of St. Paul, whom the Jews should thus bind, and deliver as a criminal to the Romans.
3. St. Paul’s companions, as well as the brethren at Caesarea, hearing these melancholy tidings, united in their endeavours to dissuade him from going to Jerusalem; and with tears entreated him to consult the safety of that life, which, however ready he might be to part with, would be to them a loss irreparable.
4. St. Paul nobly replied to their entreaties, What mean ye to weep, and to break mine heart? Their tears affected him more than all his own expected sufferings; they were a temptation to shake his courage; and it troubled him, both that they should shew such timorousness, and labour to dissuade him from what was his duty; and that he should be obliged to deny them any request; since he could not comply, without grieving the Divine Spirit, under whose influence he now acted; and therefore he dares defy the fury of all his persecutors; for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus; prepared, if God so pleased, to shed his blood in confirmation of the truth which he preached, and to glorify his Master, as a martyr in his cause. Note; (1.) The foolish fondness of our friends is often a more dangerous trial than the avowed opposition of our enemies. (2.) Faithful souls are unmoved with the fear of sufferings. Death is welcome, if Jesus be but glorified thereby.
5. Perceiving his unshaken resolution, his friends desisted, submitting to the will of God, and acquiescing in his determination, which, they perceived, proceeded not from any inflexibility of temper, but from the conviction that he acted agreeably to the call of the Spirit of God. Note; Submission to God’s will is not only our duty, but should be our delight, when we know that all he does is righteous, and that it will ultimately tend to our good, as well as his own glory. 3rdly, We have, 1. The journey of St. Paul to Jerusalem. His resolution was taken; and his companions, if they cannot dissuade him from his purpose, are ready cheerfully to share the danger: they therefore packed up their baggage, which they perhaps carried on their backs, and marched forward, accompanied by other brethren of Caesarea, and brought with them one Mnason, of Cyprus, an old disciple, venerable for his age, and his long standing in the profession of Christianity; with whom we should lodge, he having a house at Jerusalem, and it being very difficult to obtain lodgings there during the festival.
2. The brethren at Jerusalem gave him at his arrival a most hearty welcome. And the day following Paul went in with us unto James, the only apostle who seems to have been at that time resident at Jerusalem; and all the elders were present; when, after friendly salutations had passed, St. Paul gave them a particular and distinct account of all the churches that had been planted by his ministry, and the great success that God had given to his labours; which afforded them the most singular satisfaction, and excited their warmest praises; they glorified the Lord, who had done such great things by him. Note; God must have the glory of all our success; for whatever our labours are, it is he who giveth the increase.
3. St. James, in the name of the rest, hereupon offers his brother Paul his advice, desiring him, in condescension to the prejudices of the Jewish brethren, to shew his compliance with the ceremonial law. For though it was by no means to be imposed on the Gentile converts, nor was any justification before God, in whole or in part, to be expected from it; yet the Jewish converts being still attached to these rites, to which from their infancy they had been taught to pay such reverence, as being of divine appointment, they were in general zealous for their observance; and as it was not sinful to comply with them herein, St. James and the elders judged it would be prudent in him to conform to them for the preservation of mutual love and peace. The number of the disciples from the Jews was now increased to many thousands, or rather myriads, tens of thousands; and many had imbibed prejudices against St. Paul, through the false reports of the Judaizing teachers; as if, not content with teaching the Gentiles that they were free from the ceremonial law, he had also dissuaded the Jews from conforming thereto, leading them to apostatize from the institution of Moses, and to discontinue the usage of circumcision. What therefore was to be done in the present case? the multitude must soon know of his coming, and there was a danger of their assembling together to complain of him, as prejudiced against him. To promote therefore St. Paul’s usefulness, which might be impeded hereby; and to reconcile the Jewish converts to him who had deserved so highly of the church of God; they propose to him an expedient which would silence the cavillers, and remove the prejudices of his Jewish brethren, who, when they saw him conform to the law, would be convinced of the falsehood of the reports which had been propagated concerning him. They advise him therefore to join himself with four other converted Jews, who were under a vow of Nazaritism, and to go through the usual rites with them, providing the sacrifices offered on this occasion, (Num 6:1; Num 6:27.) which would most effectually silence gainsayers: not that this should be any infringement of the Gentile liberty, that being already determined by a solemn decree.
4. St. Paul, willing to the weak to become as weak, readily yielded to their proposal: and taking with him the men who were under a vow of Nazaritism, entered peaceably into the temple, to signify the accomplishment of the days of purification to the priests, which they would observe with the usual rites, until that an offering should be offered for every one of them as the law directed, Num 6:13-20.
Some have censured St. Paul’s compliance, as countenancing the Jews in prejudices which ought to have been opposed; but I am persuaded that the thing was justifiable, and agreeable to the avowed maxim on which he always proceeded, (1Co 9:20.) according to which he had also circumcised Timothy; willing to please all men for their good to edification; charitably condescending to the infirmities of the weak; desirous, as far as he could with a good conscience, to comply with them in all indifferent matters, if by any means he might save some.
4thly, Soon we shall find the faithful Paul in bonds, and see him no more at liberty to the end of this history.
1. A tumult is raised against St. Paul. When he had nearly accomplished the seven days’ attendance on the temple, and was about to offer his sacrifice, the Jews of Asia, who had come up to celebrate the passover, observed him in the temple; and, fired with rage, as if his presence there was a profanation of the holy place, they incensed the people against him; and raising a mob, as if he was the vilest criminal alive, they cried out for every Israelite to help in seizing and punishing most exemplarily such a miscreant, whom they accuse of apostacy from their religion, and as the arch-seducer, teaching every where, with a view to prejudice men against the Jewish church and nation, against the sacred law of Moses, and that hallowed temple in which they so highly gloried. And, not content herewith, they charge him with the most atrocious profanation of that holy place, by introducing uncircumcised Gentiles into the court of the Israelitesa calumny malicious and false in the highest degree, and grounded on their merely seeing Trophimus an Ephesian in St. Paul’s company in the city. Note; (1.) The ministers of truth and goodness have been often first branded with an ill name; and then suggestions have been cast out against them, as if they were guilty of ill things. (2.) Innocence is no protection against calumny: some strained inuendo, or misrepresentation, easily turns the most innocent word or action into something highly criminal.
2. The city was soon in an uproar: exasperated by these suggestions, the people ran together, seized the apostle, and dragged him out of the temple; and forthwith the doors were shut, to prevent St. Paul’s flying to the horns of the altar, or the Gentiles from rushing in; or rather that this holy place might not be defiled with his blood; for the intention of the people was evidently to murder him; and they began now to beat him violently, and must, if suffered of God, have quickly put an end to his life.
3. St. Paul is, through the divine Providence, rescued from instant death. The chief captain of the Roman forces, which kept garrison in the castle of Antonia, hearing of the uproar, ran down with a detachment to quell the tumult; and, seeing him appear with an armed force, the people immediately desisted from beating St. Paul. The captain hereupon, having seized and bound him, that it might appear he intended not to rescue him, but to proceed against him in a legal way, demanded who he was, and what he had done. Note; (1.) Popular tumults are highly dangerous, and to be suppressed at their first rising. (2.) God often makes even the earth to help the woman, Rev 12:16.
4. The noise was so great, and the clamours so various, that it was impossible for the chief captain to get a satisfactory answer, while some cried one thing, some another, among the multitude. Therefore he commanded the prisoner to be carried into the castle, where he might examine into the affair; and as the soldiers guarded St. Paul thither, the crowd pressed so hard upon them, crying away with him, hang him, crucify him, that they were forced to take him in their arms, to prevent his being pulled to pieces, or smothered in the throng.
5. The apostle respectfully begs leave to speak a word with the chief captain, who expresses his surprise to hear him talk the Greek language, and intimates his suspicion of him, that he had been that Egyptian impostor, who, a few years before, had raised a sedition at the head of four thousand murderers, who soon increased to a considerable army; but they were defeated, and the ringleader, with a few of his accomplices only, escaped. St. Paul soon undeceived him, informing him, that he was by birth and religion a Jew, a citizen of Tarsus in Cilicia, a city of distinguished renown, and wished that he might be permitted to speak to the people, to clear himself from the malicious accusations of his persecutors. Note; Many are borne down through misrepresentation, and oppressed by those who, if they knew the truth, would never have joined in the cry against them.
6. Lysias, the chief captain, readily granted his request; when St. Paul, standing on the stairs, beckoned with his hand, intimating his desire to speak to the people; and a great silence being made thereupon, he addressed to them, in the Hebrew tongue, in that dialect which was in common use, the noble defence recorded in the following chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! what a sweet prospect is here shewn, to the ministers and congregations of the faithful, in the representations of Paul and his companions, going about in their visitation of the different Churches? The imagination cannot conceive anything equally lovely! And, though private Christians do not, because the Lord hath not called them to it, in their sweet societies and meetings, exercise any ministerial function with each other; yet are they both taught, and exhorted, by such examples, to have all their assemblings together, opened, and closed in prayer. And, when the Lord, who is in the midst of them, according to his own most sure promise, pours out upon them a Spirit of prayer, so that they commend each other to the Lord, the very place where they are assembled is sanctified, whether on the shore, or in the house: blessings are implored for those going away, and for those that remain behind; and the sweet union of Christ’s love forms them one in Him, that whether absent froth each other, or present, they are accepted in Jesus!
How unpromising soever the removal of our friends may appear, though like Paul, bonds, or imprisonment await the believer; this reflection is always full of comfort: the Lord’s people must be the Lord’s care. That Scripture should never be forgotten: Yea, he loveth the people; all his saints are in thy hands. Oh! then, how sweetly one of the Apostles reasoneth upon it: Casting, saith he, all your care upon him, for he careth for you. Let Paul be at Ephesus, or Jerusalem; let the Lord’s people he at home, or abroad; the consciousness of Jesus being with them, secures all. How wonderfully were all the circumstances of evil, made to minister to greater good, in his instance. The Jews would have killed him. The Roman power would have scourged him. But, the Lord puts a hook in the nose, and a bridle in the lips of both; and God shall be glorified by his servant’s preaching a sermon to them, and which they shall hear. Reader! observe these things, and then remember that sweet promise: All things work together for good, to them that love God, to them who, are called, according to his purpose.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
Ver. 40. In the Hebrew tongue ] i.e. In the Syriac, a daughter of the Hebrew, and the mother tongue of them who were called Hebrews.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. . .] The Syro-Chaldaic, the mother-tongue of the Jews in Juda at this time: his motive is implied (ch. Act 22:2 ) to be, that they might be the more disposed to listen to him.
Fuente: Henry Alford’s Greek Testament
Act 21:40 . .: because he no doubt saw that Paul’s purpose was to inform and pacify the people, so that there is nothing strange in such permission to speak. , see on Act 12:17 . “What nobler spectacle than that of Paul at this moment! There he stands bound with two chains, ready to make his defence to the people. The Roman commander sits by to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!” Chrys., Hom , xlvii. ., cf. Virg., Aen. , i., 148 152, ii., 1; but probably the phrase means not “a great silence,” but rather “aliquantum silentii” (Blass), Act 22:2 , cf. Xen., Cyr. , vii., 1, 25. : in W.H [364] ., see Introd. , 408; so as to gain the attention, and if possible the hearts, of the people, by using the language of the people, the Aramaic dialect of Palestine (Grimm-Thayer however points out that this is not rightly described as Syro-Chaldaic, it was rather Chaldee): see also Schrer, Jewish People , div. ii., vol. i., E.T., pp. 47, 48.
[364] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
given him licence. Same word as “suffer” in Act 21:39.
stood . . . and = standing.
beckoned. See note on Act 12:17.
spake unto them = addressed (them). Greek. prosphoneo. Only here, Act 22:2. Mat 11:16. Luk 6:13; Luk 7:32; Luk 13:12; Luk 23:20.
Hebrew. Greek. Hebrais. Only here, Act 22:2; Act 26:14.
tongue = dialect. Greek. dialektos. See note on Act 1:19. There should be no break before Acts 22.
Fuente: Companion Bible Notes, Appendices and Graphics
40. . .] The Syro-Chaldaic, the mother-tongue of the Jews in Juda at this time: his motive is implied (ch. Act 22:2) to be, that they might be the more disposed to listen to him.
Fuente: The Greek Testament
[40. , upon the steps) What an advantage did Pauls captivity obtain for him, even at the very beginning of it!-V. g.]
Fuente: Gnomon of the New Testament
on: Act 21:35, 2Ki 9:13
and beckoned: Act 12:17, Act 13:16, Act 19:33
a great: Act 22:2
Hebrew: Act 6:1, Act 26:14, Luk 23:38, Joh 5:2, Joh 19:13, Joh 19:17, Joh 19:20, Rev 9:11, Rev 16:16
Reciprocal: Luk 1:22 – for Joh 13:24 – beckoned Act 18:14 – when Act 24:10 – had Rom 1:1 – Paul 1Pe 3:15 – and be
Fuente: The Treasury of Scripture Knowledge
0
Act 21:40. After being given license or permission to speak, Paul stood on the stairway to be in sight and hearing of the people, making a signal with his hand requesting their attention. When talking to the captain (verse 37) who was a Gentile, Paul used the Greek tongue. Now that the crowd was mostly Jewish, he used their own language which he knew they could understand and would respect.
Fuente: Combined Bible Commentary
Act 21:40. And when he had given him licence. There is nothing to call for the surprise which some have expressed at this permission being granted by the Roman authority for the suspected Paul to speak to the crowd. He had satisfied the officer that he was not the dangerous rebel whom he had taken him for, and had assured him who he was and whence he came; besides which, there was evidently something in the apostles manner and bearing which ever gained respect and confidence. We have in these Acts several marked instances of this strange power Paul gained so quickly over those with whom he was brought into contact.
Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them. It was a strange scene for that feast of Pentecost. The face and form of the speaker may have been seen from time to time by some during his passing visits to Jerusalem, but there must have been many who had not heard him take any part in public action since the day when, nearly a quarter of a century before, he had kept the garments of those who were stoning Stephen; and now he was there, accused of the self-same crimes, making his defence before a crowd as wild and frenzied as that of which he had then been the leader (Plumptre).
In the Hebrew tongue. That is, he spoke this address to his fellow-countrymen in that Hebrew dialect, the Syro-Chaldaic or Aramaic, the mother-tongue of the Jews in Juda at that time.
This would be the language best loved by the fanatics who were thirsting for his blood. With the old Hebrew words he would be sure to speak more directly home to the Jewish heart, whose guiding principle was an intense, often an unreasoning attachment to their country, its ancient language, customs, and law.
No doubt the great silence, the hush which fell on this angry, vociferating crowd, was produced by the sound of the loved Hebrew words.
Fuente: A Popular Commentary on the New Testament
40. “And when he gave him permission, Paul, standing upon the stairs, waved his hand to the people. And when there was general silence, he spoke to them in the Hebrew dialect, saying,”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 40
License; liberty.–In the Hebrew tongue. Though he had spoken to the officer in Greek, he addressed the populace in the Hebrew, that being the language of the great mass of the inhabitants of Jerusalem.
Fuente: Abbott’s Illustrated New Testament
These credentials persuaded the Roman commander to let Paul address the mob.
"Paul had shown respect for the tribune’s authority, spoken an educated man’s Greek, and made considerable honor and status claims. On these grounds the tribune’s action is quite believable. He had no evidence that Paul was not who he claimed to be, and it was always very unwise to refuse or offend someone of equal or higher social status than oneself." [Note: Ibid., p. 664.]
Paul motioned with his hand to the crowd, a gesture designed to quiet them and rivet their attention (cf. Act 12:17). Paul spoke to the Jews in Aramaic, the vernacular of Palestinian Jews, rather than in Greek. This would have helped his hearers realize that he was one of them.