For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

For this cause therefore did I entreat you to see and to speak with me : for because of the hope of Israel I am bound with this chain.

For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain.

For this cause therefore I have called you to me to see and to speak to you; for on account of the hope of Israel I have this chain about me.

for this cause, therefore, I called for you to see and to speak with you, for because of the hope of Israel with this chain I am bound.'

For these reasons, then, I have invited you here, that I might see you and speak to you; for it is for the sake of Him who is the hope of Israel that this chain hangs upon me."

But for this reason I sent for you, to see and have talk with you: for because of the hope of Israel I am in these chains.

And so, because of this, I requested to see you and to speak to you. For it is because of the hope of Israel that I am encircled with this chain."

This, then, is my reason for urging you to come to see me and talk with me; because it is for the sake of the hope of Israel that I am here in chains."

For the hope of Israel. We must understand much more under these words than Luke expresseth; as we gather out of the answer, where the Jews speak of the sect; to wit, repeating his speech, which Luke omitteth. Therefore Paul intreated of Christ, that it might plainly appear that neither the law nor the temple did profit the Jews anything without him; because the covenant of adoption is grounded in him, and the promise of salvation is in him confirmed. Neither did they doubt but that the restoring of the kingdom did depend upon the coming of the Messias; and even at that time their misery and decay did increase the hope and desire of him. Wherefore Paul saith, for good causes, that he is bound for the hope of Israel. Whereby we be also taught, that no man doth hope aright, but he which looketh unto Christ and his spiritual kingdom; for when he placeth the hope of the godly in Christ, he excludeth all other hopes.

Because that for the hope of Israel - On account of the hope which the Jews cherish of the coming of the Messiah; of the resurrection; and of the future state. See this explained in the notes on Acts 23:6.
I am bound with this chain - See the notes on Acts 26:29. Probably he was attached constantly to a soldier by a chain.

For the hope of Israel I am bound, etc. - As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see Acts 13:6; Acts 24:15, Acts 24:21; Acts 26:6. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.

For this cause therefore have I called for you,.... To let them know the true state of his case; that though he was a prisoner, it was not for any crime he had done, much less any of a capital nature; and that as he was no scandal to his country, so neither did he intend to raise any against it, or say or do anything which might bring it into contempt and danger: as well as
to see you and speak with you; and keep up and maintain a free and friendly conversation together:
because that for the hope of Israel I am bound with this chain; which was then upon him, and he pointed to; the true reason of which was, because he had preached that the Messiah the tribes of Israel were hoping and waiting for, and who is the only solid foundation of the hope of eternal life and salvation, was already come; and that he had suffered and died, and rose again from the dead, and that Jesus of Nazareth was he; see Jeremiah 14:8. And this title well agrees with Jesus Christ, who in the New Testament is called "our hope", and "the hope of glory", 1-Timothy 1:1, and he is the hope of every Israelite indeed, of every sensible sinner, of every regenerated person, whether Jew or Gentile; and such are encouraged to hope in him for grace here, and glory hereafter: and whereas they see themselves lost and undone, and that there is no salvation for them by their own works, and that there is salvation in Christ, they are directed and encouraged to hope in him for it; because it is a work finished by him, and is complete in him; it is of free grace and favour bestowed; it is wrought out for the chief of sinners; and such as they themselves are, are invited by himself to look to him for it; and the Gospel declaration is, that whoever believes in him shall be saved: they see themselves to be sinners, and that there is no hope of the forgiveness of their sins from an absolute God, or the absolute mercy of God out of Christ, but that the blood of Christ was shed for the remission of sins, and that God, for Christ's sake, does forgive sins: wherefore they hope in him for it; to which they are encouraged by the proclamation of the grace of God, as a forgiving God in Christ; by the promises of forgiveness in the covenant of grace; by the Gospel declaration of it; by its being entirely of free grace, through the blood of Christ; and by the many instances of the worst of sinners who have been favoured with it: these Israelites, indeed, also see themselves unrighteous creatures, and that they cannot be justified before God by works of righteousness done by them; but that there is a righteousness wrought out by Christ, which is acceptable and well pleasing to God; is freely bestowed on men, and is imputed to all sorts of men, even to the ungodly; wherefore they hope in him for it, and lay hold on this object of hope set before them: in a word, they have hope of eternal life on his account, that being the gift of God through him; and it being the will of God, that whoever believes in him should have it; and it being in the power and right of Christ to bestow it; and they having also his Spirit as the earnest and pledge of it; as well as have his righteousness as their title to it, his grace as their meetness for it, and have a share both in his intercession and in his preparations of it: moreover, the apostle taught that there would be a general resurrection of the dead, upon which would succeed a state of everlasting happiness for the righteous; and which was the hope of the tribes of Israel in common, especially of every Israelite indeed: now these things had irritated the carnal Jews against him, who could not rest till they had been the means of bringing him into the condition he now was; nor were they content with this, without having his life.

For this cause . . . have I called for you . . . because . . . for the hope of Israel--(See on Acts 26:6-7).
I am bound with this chain--"This cause is not so much mine as yours; it is the nation's cause; all that is dear to the heart and hope of Israel is bound up with this case of mine." From the touching allusions which the apostle makes to his chains, before Agrippa first, and here before the leading members of the Jewish community at Rome, at his first interview with them, one would gather that his great soul felt keenly his being in such a condition; and it is to this keenness of feeling, under the control of Christian principle, that we owe the noble use which he made of it in these two cases.

The hope of Israel - What Israel hopes for, namely, the Messiah and the resurrection.