Exegetical and Hermeneutical Commentary of Acts 19:33
And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defense unto the people.
33. And they drew ( Rev. Ver. brought) Alexander out of the multitude ] There is a various reading in the verb here; and the sense may be “And some of the multitude instructed Alexander.” The verb in the Text. Recept. is the same which is used of the daughter of Herodias being instructed by her mother what she should ask. What appears to have been intended was that Alexander should explain on behalf of the Jews, that he and his fellow-Jews had no more sympathy with St Paul than the heathen multitude. It is just possible that this Alexander may be the same with him who is mentioned 2Ti 4:14.
the Jews putting him forward ] This appears to make it clear that he was no Christian. For the Jews could have had no interest in bringing forward anybody who would speak in defence of St Paul. But they were clearly concerned in hindering, if they could, this uproar, raised against one who to the heathen would be counted as a Jew, from developing into a general attack on their race. We see that this might be no unlikely result, for the crowd, recognising the Jewish face of the intending speaker, would not hear a word that he had to say.
And Alexander his defence unto the people ] Better, a defence. There was no charge against which he had to defend himself, and he need never have been heard of, had not the Jews put him forward to be the mouthpiece of their disclaimer.
Fuente: The Cambridge Bible for Schools and Colleges
And they drew Alexander – Who this Alexander was is not known. Grotius supposes that it was Alexander the coppersmith, who had in some way done Paul much harm 2Ti 4:14; and whom, with Philetus, Paul had excommunicated. He supposes that it was a device of the Jews to put forward one who had been of the Christian party, in order to accuse Paul, and to attempt to cast the odium of the tumult on him. But it is not clear that the Alexander whom Paul had excommunicated was the person concerned in this transaction. All that appears in this narrative is, that Alexander was one who was known to be a Jew, and who wished to defend the Jews from being regarded as the authors of this tumult. It would be supposed by the pagan that the Christians Were only a sect of the Jews, and the Jews wished, doubtless, to show that they had not been concerned in giving occasion to this tumult, but that it was to be traced wholly to Paul and his friends.
The Jews putting him forward – That he might have a convenient opportunity to speak to the people.
Would have made his defence – Our translation, by the phrase his defense, would seem to imply that he was personally accused. But it was not so. The Greek is simply, was about to apologize to the people; that is, to make a defense, not of himself particularly, but of the Jews in general. The translation should have been a defense.
Fuente: Albert Barnes’ Notes on the Bible
Verse 33. They drew Alexander out of the multitude, the Jews putting him forward] From this and the following verses it is pretty evident that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multitude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen because he was an able speaker; and when he beckoned with his hand; to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him; and therefore, to drown his apology, , for the people, viz. the Jews, they vociferated for the space of two hours, Great is Diana of the Ephesians! There does not seem any just ground from the text to suppose that this Alexander was a Christian; or that he was about to make an apology for the Christians: it is generally believed that he is the same with Alexander the coppersmith, of whom St. Paul speaks, 2Ti 4:14, and whom, with Philetus, he was obliged to excommunicate, 1Ti 1:20. By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defence, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They drew Alexander out of the multitude, where he could not be seen and heard, unto some more convenient place, from whence he might make a vindication or defence for them; and that most likely in behalf of the Jews, who were equally obnoxious to the rage of the people for being against their idolatry, as the Christians were. This
Alexander is thought to have been that Alexander of whom we read, 1Ti 1:20; 2Ti 4:14; though some think that this was another of that name.
Beckoned with the hand, to procure silence; as Act 12:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. they drew Alexander out of themultitude, the Jews putting him forwardrather, “some ofthe multitude urged forward Alexander, the Jews thrusting himforward.” As the blame of such a tumult would naturally bethrown upon the Jews, who were regarded by the Romans as the authorsof all religious disturbances, they seem to have put forward this manto clear them of all responsibility for the riot. (BENGEL’Sconjecture, that this was Alexander the coppersmith, 2Ti4:14, has little to support it).
beckoned with thehandcompare Act 13:16;Act 21:40.
would have made hisdefence“offered to speak in defense.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they drew Alexander out of the multitude,…. Or “some of the multitude brought forth Alexander”; into the theatre, in order to kill him, by casting him to the wild beasts. Some think this is the same with Alexander the coppersmith, who apostatized upon this danger he was exposed to, and became a blasphemer, and a great enemy of the apostle, and did him much evil, 1Ti 1:20. This man, though his name was a Greek name, yet was a Jew, as is expressed in Ac 19:34 and from the times of Alexander the great, who was at Jerusalem, this name became common among the Jews;
[See comments on Ac 4:6].
The Jews putting him forward; being equally enemies to him, as being under a profession of Christianity, as the Heathens were; or as the Syriac version reads, “the people of the Jews”, that were there, out of themselves, pitched upon him as a proper person to still the uproar; and they brought him out of the multitude, to a convenient place, where he might be heard; and they the rather were forward to this, that he might lay all the blame of this confusion and uproar upon Paul and his companions, whom the Jews had an aversion to, as well as the Gentiles:
and Alexander beckoned with the hand; for silence, that he might be heard:
and would have made his defence unto the people; which looks as if he was a Christian, or at least was charged with being one, and was in danger of his life on that account; and therefore was desirous of being heard, that he might make an apology for the Christians, or remove such an imputation from himself, if he was not.
Fuente: John Gill’s Exposition of the Entire Bible
And they brought Alexander out of the crowd ( ). The correct text (Aleph A B) has this verb (from , to put together) instead of (from , to put forward). It is a graphic word, causal of , to go, and occurs in Acts 16:10; Col 2:19; Eph 4:16. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians.
The Jews putting him forward ( ). Genitive absolute of the second aorist active participle of , old verb to push forward as leaves in the spring (Lu 21:30). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. So Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Ti 4:14), against whom Paul will warn Timothy then in Ephesus. “The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence” (Furneaux).
Beckoned with the hand ( ). Old verb , to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” ( , instrumental case) is used instead of (the accusative).
Would have made a defence unto the people ( ). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in Rom 2:15; 2Cor 12:19).
Fuente: Robertson’s Word Pictures in the New Testament
They drew [] . More correctly, urged forward. See on before instructed, Mt 14:8.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they drew Alexander out of the multitude,” (ek de tou ochlou sunebasan Aleksandron) “Then some of those out of the crowd instructed Alexander,” tried to get him to disassociate himself from any opposition to the goddess Diana and from any opposition to idol worship; they, in effect, tried to get him to recant, or turn away from the faith, to quit his testimony for Christ, Act 1:8; Act 4:20; Jer 20:9.
2) “The Jews putting him forward.” (probaloton auton ton loudaion) “As the Jews were putting him forward,” in the forefront of the crowd. As a Jewish Christian, when they failed to seize or apprehend Paul, Alexander was pounced upon with malice, by those vicious Demetrius-led, Christ-hating Jews, who vented their hatred for God’s Son upon God’s children, 2Ti 3:12.
3) “And Alexander beckoned with the hand,” (ho de Aleksandros kataseisas ten cheira) “Then Alexander (in the foreground) waving his hand,” beckoning or appealing for a moment of attention, as Paul later did for the attention of another incited tumultuous mob, Act 21:40.
4) “And would have made his defence unto the people.” (ethelen apologeisthai to demo) “Strongly desiring to defend himself, to or beware the mob,” as Paul often did, Php_1:7; Php_1:17.
It appears that this Alexander was a different person from the Alexander Paul mentioned in 1Ti 1:20; 2Ti 4:14, unless he later recanted the faith, and turned traitor toward Paul.
Fuente: Garner-Howes Baptist Commentary
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33. They drew out Alexander. It is to be thought that the Jews did not send forth this Alexander to plead the common cause of the nation, but that they were desirous to bring him before the people that he might be murdered. Nevertheless, the name Jew made him to be so hated, that they did outrageously refuse whatsoever he was about to speak in the matter and cause; yea, he did hardly escape with his life in such an uproar. Moreover, it is uncertain whether this be that Alexander of whom Paul maketh mention elsewhere, ( Tit 1:20; and 2Ti 4:14) yet the conjecture seemeth to me allowable. But and if we believe that it is he, let us learn by this fearful example to walk circumspectly, lest Satan carry us away into like falling away [defection]. For we see that he who was at the point to suffer martyrdom, became a treacherous and wicked revolt [apostate]. −
Fuente: Calvin’s Complete Commentary
(33) And they drew Alexander out of the multitude . . .The fact that he was put forward by the Jews indicates, probably, that they were anxious to guard against the suspicion that they were at all identified with St. Paul or his companions. If we identify this Alexander with the coppersmith of 2Ti. 4:14, who wrought so much evil against the Apostle on his third and last visit to Ephesus, we may assume some trade-connection with Demetrius which would give him influence with the crowd of artisans. His apologia, or defence, was obviously made by him as the representative of the Jews. The whole scene is again painted vividlythe vain attempt to gain a hearing by signs and gestures, the fury of the people on recognising his Jewish features and dress, their ready assumption that all Jews were alike in abhorring idols. Perhaps, also, they may have known or suspected that that abhorrence was sometimes accompanied by a readiness to traffic in what had been stolen from the idols temple. St. Pauls words in Rom. 2:22 may have had a personal application. The language of the town-clerk in Act. 19:37 suggests the same thought. He could point to Aristarchus and Gaius, and say emphatically, These men are not robbers of temples, whatever others may be.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. They A portion of the crowd. That there should be three Alexanders, all of Ephesus, each coming into relation with Paul, and each mentioned as a well known character, is quite inadmissible. The facts were, perhaps, thus: Certain friends of Paul nominated Alexander, a Jewish convert, to make defence for the prisoners, and the Jews, in order to expose the apostate to danger, push him on, but his Jewish features induce the crowd to clamour him down. After that he became a heretic ( 1 Timothy 1:25) and an enemy of Paul, (2Ti 4:14.)
The Jews The Jews pushed him forward after he was prompted by other parties. Those other parties not being Jews, but intending a defence, must have been friends to the prisoners, probably Christians.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they brought Alexander out of the crowd, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defence to the people.’
Then a man called Alexander was put forward by the Jews, who would not be favourable to Paul. This might well have been because sinister rumours were spreading around that Paul was a Jew, and they were afraid that it would arouse feelings of anti-Semitism, something that they knew could only too easily be aroused. They wanted to ensure that the Jews did not share the blame for Paul’s activities. Alexander then beckoned with his hand in order to obtain a hearing, and explain things to the assembly, which would probably not have boded Paul’s companions any good.
Fuente: Commentary Series on the Bible by Peter Pett
Act 19:33-34. Alexander, &c. Many writers suppose that this was Alexander the coppersmith, who was one of the most violent judaizing Christians, consequently one of the greatest enemies of St. Paul, and most in favour with the unbelievingJews, of any who professed Christianity; and, if so, no wonder that the Jews should be desirous of his making his oration to the people. But when he himself would have spoken, and beckoned with his hand for silence, the people would not hear him; for they knew that he was of the race of the Jews, and consequently an enemy to Diana, and to their idolatry. But though Alexander was hereby prevented from speaking in public, he afterwards did the apostle and the Christian interest a great deal of harm by his private treachery, and opposing the liberty of the Gentile converts; that is, their freedom from the Mosaic law. See 1Ti 1:20. 2Ti 4:14.
Fuente: Commentary on the Holy Bible by Thomas Coke
33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
Ver. 33. And they drew Alexander ] The coppersmith, who was here near to martyrdom, yet afterwards made shipwreck of the faith, 1Ti 1:19-20 , and did the apostle much evil, and greatly withstood not his person only, but his preachings,2Ti 4:15-162Ti 4:15-16 , which was a sin of a high and heinous nature.
Would have made his defence ] He would have excused his countrymen the Jews (who therefore put him forward), and have turned all the rage of the people upon the apostles. But by a sweet providence of God he could not have audience.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. ] . . some of the multitude.
. urged forward , through the crowd; the Jews pushing him on from behind, ‘propellentibus.’
It is uncertain whether this Alexander is mentioned elsewhere (but see on 2Ti 4:14 ). He appears to have been a Christian convert from Judaism, whom the Jews were willing to expose as a victim to the fury of the mob: or perhaps one of themselves, put forward to clear them of blame on the occasion.
Fuente: Henry Alford’s Greek Testament
Act 19:33 . ., sc. , , cf. Act 21:16 . If we read (see critical note), and render “instructed Alexander,” R.V., margin; cf. 1Co 2:16 , and often in LXX, it seems to mean that the Jews instructed Alexander, a fellow-Jew, to come forward and dissociate himself and them from any coalition with Paul and his companions against the Diana worship ( ). Erasmus takes the word to mean that the Jews had instructed him beforehand as their advocate. in Col 2:19 , Eph 4:16 = to join together, to knit together, in Act 16:10 , to consider, to conclude, so Weiss thinks here that it = concluded that Alexander was the reason why they had come together; but the sentence and the context does not seem to bear out this rendering. Meyer retains T.R., and holds that Alexander was a Jewish Christian who was put forward by the Jews maliciously, hoping that he might be sacrificed to the popular tumult hence . This latter view seems to be adopted practically by Blass (so by Knabenbauer), although he reads (Luk 10:15 ), descendere coegerunt, i.e. , into the theatre, as he cannot see that . is intelligible; in which Grimm-Thayer agrees with him, and renders with R.V., margin, as above (see sub v. ). .: if in 2Ti 4:14 is taken in a wider sense to mean a worker in any metal, it is, of course, possible that Alexander might be so described as one of the craftsmen of Demetrius. But the name was very common, although the omission of may be taken to imply that Alexander in Act 19:33 was well known in Ephesus ( cf. Act 19:9 above). We cannot pass beyond conjecture, especially as the notice in Acts, when compared with 2 Tim., contains no further mark of identification than the similarity of name, although the Alexander in the latter passage was no doubt in some way connected with Ephesus, or the warning to Timothy against him would be without force. Against the identification see Meyer Weiss, Die Briefe Pauli an Timotheus und Titus , p. 347, and so also Holtzmann, Pastoralbriefe, in loco (who identifies the Alexander in 2Ti 4:14 with the Alexander in 1Ti 1:20 ). Holtzmann’s view is that the author of the Pastoral Epistles, whoever he may have been, mistook the notice in Acts, and concluded that the Alexander there mentioned was a Christian, and a treacherous one, who allowed himself to be utilised by the Jews against Paul. The pseudonymous author of 2 Tim. therefore names Alexander , and refers also to him the of 1Ti 1:20 . , see on Act 12:17 . .: peculiar to Luke and Paul, twice in St. Luke’s Gospel, and six times in Acts, so in Rom 2:15 , 2Co 12:19 . In the last-named passage with same construction as here (see for various constructions Grimm-Thayer, sub v. ).
Fuente: The Expositors Greek Testament by Robertson
drew = put forward. Greek. probibazo. Only here and Mat 14:8, which see. The texts read sumbibazo. See Act 9:22.
Alexander. Perhaps the same as in 1Ti 1:20. 2Ti 4:14.
multitude. Same as “people” Act 19:26.
putting . . . forward. Greek. proballo. Only here and Luk 21:30
beckoned. See note on Act 12:17.
would have made = purposed (Greek. thelo. App-102.) to make his defence (Greek. apologeomai, to speak in defence. Occurs here, Act 24:10; Act 25:8; Act 26:1, Act 26:2, Act 26:24. Luk 12:11; Luk 21:14. Rom 2:15. 2Co 12:19. Compare Act 22:1).
Fuente: Companion Bible Notes, Appendices and Graphics
33.] . . some of the multitude.
. urged forward, through the crowd; the Jews pushing him on from behind, propellentibus.
It is uncertain whether this Alexander is mentioned elsewhere (but see on 2Ti 4:14). He appears to have been a Christian convert from Judaism, whom the Jews were willing to expose as a victim to the fury of the mob: or perhaps one of themselves, put forward to clear them of blame on the occasion.
Fuente: The Greek Testament
Act 19:33. , they brought forward) This was done by the authors of the tumult, with whom the Jews conspired against the Christians.-, Alexander) It is this very man who seems to have been the coppersmith, concerning whom 2Ti 4:14 speaks, known by Demetrius on account of his handicraft.- having thrust him forward) for the sake of their own defence [that he might speak in their defence and against the Christians].- ) This phrase implies somewhat of a more vehement kind of gesture, than that which has been substituted by some for it from the parallelism (ch. Act 12:17), . It is not quite certain what reading the Latin Vulg. followed.[114]-, to make a defence) in behalf of the Jews, against the Christians.
[114] ABE read : Dd, .-E. and T.
Fuente: Gnomon of the New Testament
Alexander: 1Ti 1:20, 2Ti 4:14
beckoned: Act 12:17, Act 13:16, Act 21:40, Act 24:10, Luk 1:22
his: Act 22:1, Act 26:1, Act 26:2, Phi 1:7
Fuente: The Treasury of Scripture Knowledge
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Act 19:33. A riot is regarded by all civilized nations as something worthy of being condemned. The Jews feared that their people would be blamed by the Greeks for the present uprising. They selected this prominent member of their race to speak in their behalf, and he prepared to make an address for that purpose.
Fuente: Combined Bible Commentary
Act 19:33. And they drew Alexander out of the multitude, the Jews putting him forward. The abrupt way in which this man is introduced into the narrative by the writer, seems to indicate that Alexander was no unknown name to the brethren of the Church of the first days. There was no need to enter into any details. The readers contemporary with the writer of the Acts all evidently knew Alexander the Jew who would have spoken on the day of the Ephesian meeting when Demetrius stirred men up against Paul and the Christians.
If we identify him with that Alexander the coppersmith whose bitter and relentless hostility to Paul won him that solitary notice in the last epistle of the apostle (see 2Ti 4:14), then the abrupt mention here of Alexander is explained,all would at once recognise the deadly foe of the Gentile apostle, who subsequently acquired so painful a notoriety among the Christians.
The Jews on this occasion, well aware of the dislike and mistrust with which they were generally regarded by the Gentile populations among whom they dwelt, fearful lest theyas was only too probableshould be confounded with Paul and his disciples, put forward one of their people to explain to the Ephesians that the Jews, far from being inculpated with Paul and his school, hated these men with a hatred equal to or even greater than theirs. If, as we suppose, this man was identical with Alexander the coppersmith, his trade might have led him into certain relations with Demetrius and his fellow-craftsmen who also worked in metal.
Fuente: A Popular Commentary on the New Testament
Act 19:33-34. And they Namely, the artificers and workmen; drew Greek, , thrust forward; Alexander Probably some well- known Christian whom they saw in the crowd; the Jews Whom he had offended by embracing the gospel; pushing him forward To expose him to the enraged multitude, as one who was active in destroying the established religion. And Alexander, beckoning with his hand In token of desiring silence; would have made a defence For himself and his brethren. But, when they knew he was a Jew And consequently an enemy to their religion and the worship of images, they would not suffer him to speak; but all with one voice (the whole multitude uniting as one man) vociferated, Great is Diana of the Ephesians This was all the cry for two hours together; and it was thought a sufficient confutation of Pauls doctrine, that they are no gods which are made with hands! and thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury! It was said of old, (Jer 50:38,) concerning idolaters, that they were mad upon their idols; and here is an instance of it: Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to her temple there, and therefore they are concerned, by all means possible, to keep up her sinking reputation, and hope to do it effectually with, Great is Diana of the Ephesians!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 32
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 33
Who Alexander was, and what was the motive of the Jews in endeavoring to secure for him a hearing, is not known.
Fuente: Abbott’s Illustrated New Testament
The crowd’s reaction to Alexander showed distinct hostility toward him. Apparently Alexander was a leading unbelieving Jew who wanted the crowd to understand that even though Paul was a Jew the local Jewish community did not approve of him (cf. Act 18:12-17). However, like Gallio in Corinth, this crowd did not distinguish between Christianity and Judaism. Both faiths stood against idolatry. Perhaps the crowd assumed Alexander wanted to defend Paul who was also a Jew. This Alexander may be the one Paul warned Timothy about (1Ti 1:19-20; 2Ti 4:14), but he may have been someone different since Alexander was a common name among both Jews and Gentiles. [Note: See Josephus, Antiquities of . . ., 4:8:10.]