Acts 21:40

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.)

.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Act 21:40 . ἐπιτρέψ .: 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. κατέσεισε , 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. πολλῆς δὲ σιγῆς γεν ., 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. Ἐβραΐδι : in W.H [364] Ἐβ ., 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 Schürer, 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.

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

stood on the stairs--"What nobler spectacle than that of Paul at this moment! There he stood, 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 look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [CHRYSOSTOM (or in his name) in HACKETT].

a great silence--the people awed at the permission given him by the commandant, and seeing him sitting as a listener.

in the Hebrew tongue--the Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.

Next: Acts Chapter 22

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 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, τῃ ιδιᾳ διαλεκτῳ, 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.

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

(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.

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

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.

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.

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.

Next: Acts Chapter 22

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

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.

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.

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.

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

He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and fro the steps, Greek: epi tous anastathmous, which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: Gradus templorum ab infima plebe completi erant; and again, pro Cluentio: gradus concitatis hominibus narrat.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

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

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, Αιρε αυτον! Away with him!

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

Leave for license, A.V.; standing for stoodand, A.V.; language for tongue. A.V. The Hebrew language; i.e. the Syro-Chaldaic which was the vernacular of the Hebrew Jews at that time.

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

In the Hebrew tongue - That dialect of it, which was then commonly spoken at Jerusalem.

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

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, "

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.

[40. Ἐπὶ τῶν ἀναβαθμῶν, upon the steps) What an advantage did Paul’s captivity obtain for him, even at the very beginning of it!—V. g.]

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

40. ἐπιτρέψαντος δὲ αὐτοῦ, and when he had given him leave. As in the previous verse.

κατέσεισεν τῇ χειρί, he beckoned with his hand. 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 (see above, Act 21:33) while he spake to the multitude, and this he waved to ask for silence.

πολλῆς δὲ σιγῆς γενομένης, and when there was made a 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.

τῇ Ἑβραΐδι διαλέκτῳ, in the Hebrew language. 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.

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.

40. τῇ Ἑβρ. διαλ.] The Syro-Chaldaic, the mother-tongue of the Jews in Judæa at this time: his motive is implied (ch. 22:2) to be, that they might be the more disposed to listen to him.

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

Beckoned with the hand. Compare ch. 26 1.

Tongue [διαλεκτω] . Lit., dialect : the language spoken by the Palestinian Jews - a mixture of Syriac and Chaldaic.

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