Acts 19:33

Act 19:33-34. And they — Namely, the artificers and workmen; drew — Greek, προεβιβασαν, 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 Paul’s 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!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 19:33. Προεβίβασαν, they brought forward) This was done by the authors of the tumult, with whom the Jews conspired against the Christians.—Ἀλέξανδρον, 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.—προβαλόντων having thrust him forward) for the sake of their own defence [that he might speak in their defence and against the Christians].—κατασείσαν τὴς χεῖρα) 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), κατασείσας τῇ χειρί. It is not quite certain what reading the Latin Vulg. followed.[114]—ἈΠΟΛΟΓΕῖΣΘΑΙ, to make a defence) in behalf of the Jews, against the Christians.

[114] ABE read τὴν χεῖρα: Dd, τῇ χειρί.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 19:33 . ἐκ δὲ τοῦ ὄ ., sc. , τινές , cf. Act 21:16 . If we read συνεβίβασαν (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 ( ἀπολογεῖσθαι ). Erasmus takes the word to mean that the Jews had instructed him beforehand as their advocate. συμβιβάζω 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 ἀπολογεῖσθαι . This latter view seems to be adopted practically by Blass (so by Knabenbauer), although he reads κατεβίβασαν (Luk 10:15 ), descendere coegerunt, i.e. , into the theatre, as he cannot see that συνεβίβ . is intelligible; in which Grimm-Thayer agrees with him, and renders with R.V., margin, as above (see sub v. ). ὁ δὲ Ἀ .: if ὁ χαλκεύς 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 τις 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 χαλκεύς , and refers also to him the βλασφημεῖν of 1Ti 1:20 . κατασείσας τὴν χεῖρα , see on Act 12:17 . ἀπολ .: 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. ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

they drew Alexander out of the multitude, the Jews putting him forward--rather, "some of the multitude urged forward Alexander, the Jews thrusting him forward." As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (BENGEL'S conjecture, that this was Alexander the coppersmith, Ti2 4:14, has little to support it).

beckoned with the hand--compare Act 13:16; Act 21:40.

would have made his defence--"offered to speak in defense."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, τω δημω, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (1 Timothy 1:20; and 2 Timothy 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].

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 vividly—the 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 idol’s temple. St. Paul’s 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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For ye have brought hither these men,.... The Arabic version reads, "these two men"; that is, Gaius and Aristarchus, whom they had brought by force into the theatre to fight with wild beasts:

which are neither robbers of churches; or "temples"; or, as the Arabic version renders it, "robbers of the vessels of the temple", sacrilegious persons; they have not stolen anything out of the temple of Diana, nor any other:

nor yet blasphemers of your goddess; they have not made mention of her name, much less said anything against her, at least this officer did not know that they had; and if he had, he did not stick to tell an officious lie to screen them, as did the Egyptian midwives in favour of the Hebrew women.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 4:15-16, 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Brought for drew, A.V. and T.R.; a defense for his defense, A.V. (ajpologeisqai). Alexander. Some think he is the same as "Alexander the coppersmith," of whose conduct St. Paul complains so bitterly (2Ti_4:14, 2Ti_4:15; 1Ti_1:20) and he may or may not be. It seems likely that, as St. Paul"s offence was speaking against the gods and their temples, the Jews, who were commonly accused of being atheists, and one of whose nation Paul was, came in for their share of the popular odium. They were anxious, therefore, to excuse themselves before the people of having had any share in St. Paul"s work, and put forward Alexander, no doubt a clever man and a good speaker, to make their defense. But as soon as the people knew that he was a Jew, they refused to listen to him, and drowned his voice with incessant shouts of "Great is Diana of the Ephesians." Meyer, however, thinks he was a Christian, because of the word ajpologeisqai. The people (dhmov, as ver. 30). It was a true ejkklhsia, though an irregular one, and the people who formed it were the dhmov, different from the oclov, the mere crowd outside.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And they thrust forward - Namely, the artificers and workmen, Alexander - Probably some well-known Christian whom they saw in the crowd: the Jews pushing him on - To expose him to the more danger. And Alexander waving with his hand - In token of desiring silence, would have made a defense - For himself and his brethren.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 32

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Alexander

This is the name of a man. (See: How to Translate Names)

motioned with his hand

You can make explicit that Alexander was showing the crowd that he wanted them to be quiet. AT: "gestured to the crowd to be quiet" (See: Assumed Knowledge and Implicit Information)

to give an explanation

"wanting to explain"

with one voice

The shouting together of the people at the same time is spoken of as though they were speaking with one voice. AT: "in unison" or "together" (See: Metaphor)

translationWords

Jew

hour

Ephesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

33. συνεβίβασαν with אABE. Vulg. ‘detraxerunt.’

33. ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον, and some of the multitude instructed Alexander. What he seems to have been intended to do, was to explain on behalf of the Jews, that he and his fellow Jews had no more sympathy with St Paul than the heathen multitude had. It is just possible that this Alexander may be the same with him who is mentioned 2Ti 4:14.

συμβιβάζω in this sense of ‘to instruct’ is common in the LXX., cf. Exo 4:12; Exo 4:15; Deu 4:9, &c. But προεβίβασαν of the Text. recept. gives a very good sense, ‘and out of the crowd they brought forward Alexander.’

προβαλόντων αὐτὸν τῶν Ἰουδαίων, the Jews putting him forward. Thus it becomes clear that Alexander 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.

κατασείσας τὴν χεῖρα, having waved the hand, i.e. so as to ensure silence. The more usual form in N.T. is κ. τῇ χειρί. Cf. Act 12:17; Act 13:16; Act 21:40.

ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ, would have made a defence. There was nothing laid against him. But the Jews felt that they were all likely to be included in the vengeance to be taken on these Jews whom Demetrius had attacked. So they put forward their spokesman to disclaim all connexion with St Paul and his companions.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

33.] ἐκ τ. ὄχλ. some of the multitude.

προεβ. 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

They drew [προεβιβασαν] . More correctly, urged forward. See on before instructed, Mt 14:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.