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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 18:18–23. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is,
I.Paul's departure from Corinth, Act 18:18.
1.He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. After this he tarried there yet a good while, some think, beyond the year and a half mentioned, Act 18:11. While he found he laboured not in vain, he continued labouring.
2.When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them.
3.He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him.
4.At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite's head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled (Num 6:9; Num 13:18), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (Act 18:2), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (Act 21:24, Act 21:26), not only in compliance for a time with the Jews, to whom he became as a Jew (Co1 9:20), that he might win upon them, but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amo 2:11), and were very much the glory of Israel (Lam 4:7), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself.
II.Paul's calling at Ephesus, which was the metropolis of the Lesser Asia, and a sea-port.
1.There he left Aquila and Priscilla; not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus, Rom 16:3.
2.There he preached to the Jews in their synagogue; though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue, not as a hearer, but as a preacher, for there he reasoned with the Jews. Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill.
3.The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (Act 18:20): They desired him to tarry longer with them, to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them.
4.Paul would not stay with them now: He consented not; but bade them farewell. He had further to go; he must by all means keep this feast at Jerusalem; not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent.
5.He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you, but he inserts that necessary proviso, if God will. Our times are in God's hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me (Act 16:7); this was included in Paul's case; not only if providence permit, but if God do not otherwise direct my motions.
III.Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church.
1.He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (Act 18:21), and landed at Caesarea, Act 18:22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Caesarea, and the port at Joppa being dangerous, that was generally made use of.
2.He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, Act 15:4. Paul thought it requisite to show himself among them, that they might not think his success among them, that they might not think his success among the Gentiles had made him think himself either above them or estranged from them, or that the honour God had put upon him made him unmindful of the honour he owed to them. His going to salute the church at Jerusalem intimates,
(1.)That it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice with him in his going out, and he might rejoice with them in their tents, and they might both congratulate and wish well to one another's comfort and success.
(2.)That it was but a short visit. He went up, and saluted them, perhaps with the holy kiss, and made no stay among them. It was designed but for a transient interview, and yet Paul undertook this long journey for that. This is not the world we are to be together in. God's people are the salt of the earth, dispersed and scattered; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, may the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem in which we hope to be together for ever.
IV.His return through those countries where he had formerly preached the gospel.
1.He went and spent some time in Antioch, among his old friends there, whence he was first sent out to preach among the Gentiles, Act 13:1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there; and a very good refreshment it is to a faithful minister to have for awhile the society of his brethren; for, as iron sharpeneth iron, so doth a man the countenance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving.
2.Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churches, which, though very briefly mentioned (Act 16:6), was yet a glorious work, as appears by Gal 4:14, Gal 4:15, where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were [Gal 1:2], and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministers. Paul's countenancing them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem." Therefore it was that he was hindered from coming into Asia, being impelled to what was of pressing moment. Thus observe him here, entreated by them to stay, but because he could not comply, being in haste to depart, "he bade them farewell." However, he did not leave them without more ado, but with promise to return: "But I will return again unto you, if God will. And he sailed from Ephesus."
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Summary
Acts 18:20 records a pivotal moment in Paul's second missionary journey where, despite a warm reception and earnest requests from the Jewish community in Ephesus to extend his stay, he resolutely declined. This seemingly abrupt departure underscores Paul's unwavering commitment to a divinely ordained itinerary and highlights his reliance on God's perfect timing and strategic direction for his apostolic ministry, even when faced with promising immediate opportunities.
Context
Literary Context
Acts 18:20 is situated within the broader narrative of Paul's second missionary journey, specifically at its concluding stages. Paul, accompanied by Priscilla and Aquila, has just arrived in Ephesus from Corinth (Acts 18:18-19). True to his custom, he immediately entered the synagogue to preach. Unlike some previous encounters, his message was well-received by the Jewish community, who "desired him to tarry longer time with them." This verse sets up the subsequent verse (Acts 18:21), where Paul explains his refusal by stating his need to keep a feast in Jerusalem, promising to return "if God will." This immediate follow-up clarifies his motivation and foreshadows his significant future ministry in Ephesus, detailed extensively in Acts 19.
Historical & Cultural Context
Ephesus was a major port city and the capital of the Roman province of Asia Minor, renowned for its temple to Artemis (Diana), one of the Seven Wonders of the Ancient World. It was a bustling commercial, cultural, and religious hub, making it a strategic center for the spread of the Gospel. The city had a significant Jewish population, as evidenced by Paul's initial engagement in the synagogue. Travel in the ancient world was arduous and time-consuming, often dictated by seasons and available transport. Paul's commitment to specific timelines, such as attending a feast in Jerusalem, reflects the importance of religious observances within Jewish culture, even for a Christian apostle, and the logistical realities of his missionary endeavors. His decision was not merely personal preference but likely a strategic move within the broader framework of his apostolic calling and the early church's development.
Key Themes
This verse contributes to several overarching themes in Acts and Paul's ministry. Firstly, it powerfully illustrates the theme of Divine Direction over Human Desire. Paul's refusal, despite the positive response, demonstrates his submission to God's specific leading for his movements, rather than being swayed by immediate success or popular demand. This aligns with the broader narrative of the Holy Spirit guiding the early church's expansion, as seen in passages like Acts 13:2-4. Secondly, it highlights Paul's Strategic Planning and Stewardship of Time. His commitment to a specific feast in Jerusalem reveals a disciplined approach to ministry, balancing evangelism with his Jewish heritage and obligations. Finally, the verse subtly introduces the theme of God's Sovereignty over Future Opportunities. Paul's conditional promise to return "if God will" (Acts 18:21) underscores his reliance on divine providence, foreshadowing the extensive and transformative ministry he would later undertake in Ephesus, as recorded in Acts 19:1-41, which became one of the most significant centers of early Christianity.
Exposition and Analysis
Key Word Analysis
Meaning "to interrogate; by implication, to request." This word signifies an earnest and sincere request from the Ephesian Jews. It was not a casual invitation but a genuine plea for Paul to extend his teaching, indicating a receptive audience and a promising start to his ministry in the city.
Meaning "to stay (in a given place, state, relation or expectancy)." This word emphasizes the nature of their request: to remain, to abide, to dwell longer with them. It implies a desire for continued instruction and fellowship, recognizing the value of Paul's presence and teaching.
This phrase combines G3756 (ou), the absolute negative adverb "no" or "not," with G1962 (epineúō), meaning "to nod at, i.e. (by implication) to assent." The combination forms a strong and unequivocal refusal. Paul did not merely hesitate or postpone; he definitively "did not assent" or "did not permit" himself to stay. This firm negation highlights his conviction regarding his immediate divine calling and schedule.
Verse Breakdown
"When they desired [him] to tarry longer time with them"
This clause establishes the context of the interaction. The "they" refers to the Jewish community in Ephesus, who had heard Paul preach in the synagogue. Their "desire" (from erōtáō) indicates a genuine and earnest request, suggesting a positive initial reception to Paul's message. The phrase "to tarry longer time" (from ménō and pleíōn chrónos) signifies their wish for an extended period of Paul's presence and teaching, recognizing the spiritual benefit they were receiving. This sets up a tension between human desire and divine direction.
"he consented not"
This is the pivotal response from Paul. The Greek "οὐκ ἐπενεύσεν" (ouk epeneúsen) translates to "he did not nod assent" or "he did not agree." This firm and immediate refusal, despite the promising opportunity and the earnest request, underscores Paul's commitment to a higher authority and a pre-determined schedule. It reveals his discipline and his reliance on divine leading over human appeal, even when the human appeal is for a good and spiritual purpose.
Literary Devices
The verse employs Irony in the contrast between the earnest desire of the Ephesian Jews for Paul to stay and Paul's resolute refusal. What appears to be a missed opportunity from a human perspective is, in the larger narrative, a strategic move guided by divine purpose, leading to an even more fruitful future ministry. There is also an element of Foreshadowing, as Paul's refusal and subsequent promise to return (Acts 18:21) subtly hint at the extensive and impactful ministry he would later conduct in Ephesus, which became a significant center for the early church. This demonstrates that God's timing is often different from human expectations, yet always perfect.
Theological and Thematic Connections
Paul's decision in Acts 18:20 profoundly illustrates the theological principle of discerning and submitting to God's specific will, even when faced with seemingly good and open doors. His refusal to "tarry longer" was not a rejection of the people or the potential for ministry, but a prioritization of what he believed to be God's immediate plan for him. This highlights that not every opportunity, no matter how appealing or spiritually beneficial it appears, is necessarily the one God intends for us at a given moment. It speaks to the importance of spiritual discipline, adherence to commitments (like the feast in Jerusalem), and a deep trust in God's perfect timing and overarching strategy for His kingdom's advancement. Paul's actions serve as a powerful example of living by divine appointment rather than human expediency or popular demand, demonstrating a profound reliance on the Holy Spirit's guidance in all aspects of ministry and life.
Reflection and Application
Acts 18:20 offers profound lessons for contemporary believers navigating choices in ministry, career, and personal life. Paul's unwavering commitment to his divinely guided itinerary, even when presented with a highly promising and receptive audience, challenges us to cultivate a similar posture of discernment and obedience. It teaches us that "good" opportunities are not always "God's" opportunities for us at a particular moment. We must learn to weigh immediate desires and perceived successes against our pre-existing commitments, our sense of God's specific calling, and the broader trajectory of His will for our lives. Paul's example encourages us to trust that God's timing is perfect, and that saying "no" to one good thing, out of obedience, can open the door to even greater, more timely, and more impactful opportunities down the road, as it did for Paul in Ephesus. Our faithfulness is measured not just by our willingness to say "yes" to God's call, but also by our wisdom in discerning when to say "no" to other, even seemingly positive, ventures.
Questions for Reflection
FAQ
Why did Paul refuse to stay longer when they wanted him to?
Paul's refusal was not a rejection of the people or the promising ministry opportunity, but a demonstration of his commitment to a divinely ordained schedule. As the very next verse clarifies (Acts 18:21), Paul felt compelled to keep a specific feast in Jerusalem. This indicates his adherence to Jewish religious customs and his strategic planning within his broader missionary work. His decision highlights his reliance on God's timing and direction over immediate human desires or perceived success.
What was the "feast" Paul needed to keep in Jerusalem?
The Bible does not explicitly name the feast Paul intended to keep. Scholars generally suggest it was likely one of the three major pilgrimage festivals: Passover/Unleavened Bread, Pentecost, or Tabernacles. Given the timing of his journey, many believe it was Pentecost, as it would have allowed him to return to Ephesus later in the year. Attending these feasts was a significant religious and cultural practice for Jews, and Paul, though an apostle to the Gentiles, maintained his connection to his Jewish heritage and the Jerusalem church.
Did Paul ever return to Ephesus, and what was the outcome?
Yes, Paul did return to Ephesus, and his subsequent ministry there was incredibly fruitful and significant. As he promised in Acts 18:21, he returned "if God will." His return is recorded in Acts 19:1, and he spent over two years teaching and ministering in the city, leading to widespread evangelism throughout the province of Asia (Acts 19:10). This extended stay resulted in the establishment of a strong church and had a profound impact on the region, demonstrating God's perfect timing and the wisdom of Paul's initial refusal.
Christ-Centered Fulfillment
Paul's resolute decision to decline the Ephesian Jews' earnest request to "tarry longer" profoundly mirrors the ultimate obedience of Christ to the Father's will and timing. Just as Paul prioritized a divinely appointed schedule over immediate opportunities, Jesus consistently submitted His earthly ministry to the Father's perfect plan. Christ's life was a testament to fulfilling the Father's purpose, not His own desires or the demands of the crowds. He declared, "My food is to do the will of him who sent me and to finish his work" (John 4:34). Even in the face of immense suffering, Jesus prayed, "Not my will, but yours be done" (Luke 22:42), ultimately fulfilling His mission to die for the sins of the world. Paul's actions in Acts 18:20, therefore, are a Christ-like demonstration of prioritizing God's sovereign plan and perfect timing above all else, reflecting the pattern of obedience established by the Lamb of God, who came to do the Father's will (Hebrews 10:7). Through Paul's submission, we see the outworking of God's redemptive plan in Christ, where every step, every decision, and every "no" serves the greater purpose of bringing glory to God and salvation to humanity.