Acts 27:35

Act 27:35. Εὐχαρίστησε, he gave thanks) A public confession of the Lord.—ἤρξατο, he began) There was the force of example even in this. Paul, taking food with good courage, imparts courage to those giving way to despair.

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

Act_27:35-36. Like the father of a family (comp. Luk_24:39) among those at table (not, as Olshausen and Ewald suppose, notwithstanding that most of the persons were heathens, regarding the meal as a Christian love-feast), Paul now, by way of formal and pious commencement of the meal, uttered the thanksgiving-prayerfor the disposition towards, and relative understanding of, which even the Gentiles present were in this situation susceptibleover the bread (Mat_14:19; Mat_15:36; Mar_8:6; Joh_4:11), broke it, and commenced to eat (ἤρξατο ἑσθίειν). And all of them, encouraged by his word and example, on their part followed.

προσελάβ. τροφῆς] partook of food. Comp. Herod. viii. 90. It is otherwise in Act_27:33, with accusative.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 27:35 . λαβὼν ἄρτον εὐχαρίστησε τῷ Θ ., cf. Luk 22:19 ; Luk 24:30 , with intentional solemnity (Weiss, Weizsäcker). The words are sometimes taken to mean that Paul simply encourages them by his own example to eat. But Blass, see critical note, who comments “et oratione confirmat et exemplo,” adds in [419] text ἐπιδιδοὺς καὶ ἡμῖν , i.e. , to Luke and Aristarchus, in which he sees a distinct reference to the cœna sacra (so Belser). But quite apart from this reading in [420] the peculiar language of St. Luke seems to intimate such a reference. Olshausen and Ewald (so Plumptre) take the words to refer to the Agape , whilst Meyer (so Hackett) sees a reference to the act of the Jewish house-father amidst his household; but Wendt simply refers it to the act of a pious Jew or Christian giving thanks before eating a meal and sharing it, so Zöckler. Bethge, more specifically, sees in the act a thanksgiving of a Christian to God the Father, an instance of what St. Paul himself recommends, Eph 5:20 , Col 3:17 , and both Felten and Knabenbauer apparently prefer to interpret the words as marking Paul’s reverence towards God before the Gentiles around him. Breusing shows, p. 196, that ἄρτος might = panis nauticus , but in the passage which he quotes from Lucian we have ἄρτους ναυτικούς .

[419] R(omana), in Blass, a first rough copy of St. Luke.

[420] R(omana), in Blass, a first rough copy of St. Luke.

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

when he had thus spoken he took bread--assuming the lead.

and gave thanks to God in presence of them all--an impressive act in such circumstances, and fitted to plant a testimony for the God he served in the breasts of all.

when he had broken it, he began to eat--not understood by the Christians in the ship as a love-feast, or celebration of the Lord's Supper, as some think, but a meal to recruit exhausted nature, which Paul shows them by his own example how a Christian partakes of.

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 35. Gave thanks to God] Who had provided the food, and preserved their lives and health to partake of it. Some think that he celebrated the holy eucharist here: but this is by no means likely: he would not celebrate such a mystery among ungodly sailors and soldiers, Jews and heathens; nor was there any necessity for such a measure.

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

35. He took bread. That he may the better encourage them, by his own example, he taketh bread and eateth. Luke saith that he gave thanks, not only according to his daily custom, but because that served greatly to testify his boldness and good confidence. It is not to be doubted but that Paul himself did that when he took meat, which he commandeth other men; but now he doth not only testify his thankfulness, neither doth he only desire of God that he will sanctify the meat which he is about to eat; but he calleth upon God without fear, who is the author of his life, that those poor wretches, which were drenched in sorrow, might conceive some good hope. And he prevailed thus far, at least, that they gathered so much courage to them as to take meat, who had, through fear, forgotten to care for their life.

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.

(35) He took bread, and gave thanks to God.—The act was a common practice of devout Jews at the beginning and the end of meals. (See Note on Mat_14:9.) To the heathen soldiers and sailors it was probably altogether new, and at such a moment must have been singularly impressive. The act of “breaking bread,” though in itself not more than the natural incident of such a meal, must at least have reminded the few Christians who were his companions of the more solemn “breaking of bread” with which they were familiar. (See Note on Act_2:46.) For them the meal, if not strictly eucharistic, in the liturgical sense of that term, would be at least as an Agapè, or feast of charity.

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

35. gave thanks to God] As he had advised, so he set the example of taking food. But he did more than this. He made an Eucharist of this meal. In the sight of the heathen soldiers and sailors, he brake the bread in solemn thanksgiving, and thus converted the whole into a religions act, which can hardly have been without its influence on the minds of some, at all events, of those who had heard St Paul’s previous words about the revelation which God had made to him.

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.

Then were they all of good cheer,.... Encouraged by the apostle's words and example:

and they all took some meat; and made a comfortable meal, which they had not done for fourteen days past.

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

35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.

Ver. 35. In presence of them all] He was not ashamed of God’s service before those heathens. No more was Abraham who built an altar to his God wherever he came. That was the first work he did, not fearing the idolatrous Canaanites. A bold and wise profession is required of every Christian. It is no gold that glitters not.

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 gave thanks ... - This was the usual custom among the Hebrews. See the notes on Mat 14:19. Paul was among those who were not Christians; but he was not ashamed of the proper acknowledgment of God, and was not afraid to avow his dependence on him, and to express his gratitude for his mercy.

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

Paul thanks God for their preservation hitherto: and there is no such encouragement to hope for future deliverances, as when God doth give us hearts to thank him for deliverances already enjoyed. But he thanked God also for giving them in their necessity such food to nourish and strengthen them, Mat 14:19; 15:36; Mar 8:6,19, and one season more to enjoy it. The acknowledging of God in all things we enjoy, doth sanctify them to us: otherwise they do defile us; for we usurp them; we holding them by no other tenor but in franc almoine, from God: neither can they be serviceable unto us, if God withholds his blessing. Hence the Jews would not eat until Samuel had thus blessed their food, 1Sa 9:13. And our Saviour himself, to give us an example, gives thanks before he would have the miraculous loaves and fishes distributed, Joh 6:11.

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

35. Gave thanks—Not asking these heathen for the privilege of saying grace, he establishes a Christian family ordinance on pagan shipboard. Happy is it when strong character exercises its power for good. Too often it is the case that in evil company the Christian easily allows the wicked power to rule. In his bright serenity Paul makes no reproving allusion to the inhuman treachery of the sailors just before occurring.

Began to eat— Inducing them by his example.

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

Said this for thus spoken, A.V.; and had taken for he took, A.V.; he gave for and gave, A.V.; the presence of all for presence of them all, A.V.; be brake for when he had broken, A.V.; and began for he began, A.V. Had taken bread, etc. The concurrence of the words labwsthse, klasav, which all occur in the institution of the Holy Eucharist, (Luk_22:19) is certainly, as Bishop Wordsworth says, remarkable. But there is the same similarity of phrase (except that eujloghse is used for hujcaristhse in the first passage) in Mat_14:19 and Mat_15:36, and therefore the conclusion to be drawn is that St.Paul"s action and words were the same as those of our Lord, as far as the breaking bread and giving thanks and eating, went, which were common to both occasions; but in the institution of the sacrament the words "This is my body" were additional, and represented an additional and sacramental truth. Observe, again, the devout confession of the living God in the presence of unbelieving men (vers. 23, 24).

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

See notes on verse 33

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.

35. εὐχαρίστησεν τῷ θεῷ, he gave thanks to God. As he had advised, so he set the example of taking food. But he did more than this. He made an Eucharist of this meal. In the sight of the heathen soldiers and sailors, he brake the bread in solemn thanksgiving, and thus converted the whole into a religious act, which can hardly have been without its influence on the minds of some, at all events, of those who had heard St Paul’s previous words about the revelation which God had made to him.

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.

35.] “Paul neither celebrates an ἀγάπη (Olsh.), nor acts as the father of a family (Meyer), but simply as a pious Jew, who asks a blessing before he eats.” De Wette.

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