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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
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"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."
"And Paul departed from Ephesus and went down to Caesarea," etc. Walking out of there, Paul came down to Caesarea, where he saluted the congregation of the church. Then he left for Antioch and, after staying there for some time, traveled through the countries of Galatia and Phrygia, confirming all the disciples, so that they should continue in the rules they had received. A certain Apollo, an Alexandrian-born Jew, who was an eloquent man and fervent in spirit, came to Ephesus. There, as he spoke boldly with the Jews in the synagogue, Aquila and Priscilla took him to them and taught him the Lord's Scriptures more diligently, revealing the truth. And as he was desirous to go to Achaia, they wrote that the devout people should receive him confidently. It then came to pass that he convinced the Jews confidently and decisively.
He departed from Ephesus, and descending, he went up to Caesarea and greeted the church. He says Caesarea, the metropolis of Cappadocia. For he had not yet come to Syria of Phoenicia. Formerly called Mosacha from Mosoc, the son of Japheth, later it received the name Caesarea from Caesar Augustus.
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Summary
Acts 18:21 encapsulates a pivotal moment in the Apostle Paul's second missionary journey, revealing his immediate travel intentions, his continued adherence to Jewish custom, and, most profoundly, his deep-seated reliance on God's sovereign will. As he concludes his impactful ministry in Ephesus, Paul articulates a clear plan to visit Jerusalem for an upcoming feast, yet he tempers this intention with a humble acknowledgment that his return to Ephesus, and indeed all future endeavors, are entirely contingent upon the divine will. This verse serves as a powerful testament to Paul's balanced approach to ministry: diligent planning coupled with absolute submission to God's providence.
Context
Literary Context
This verse appears at a crucial juncture in Paul's second missionary journey, specifically after his significant and fruitful ministry in Corinth and his initial, brief engagement with the synagogue in Ephesus. Having sailed from Cenchreae, where he cut his hair in fulfillment of a vow (likely a Nazirite vow, though the text is concise), Paul arrived in Ephesus with Priscilla and Aquila. He immediately went into the synagogue to reason with the Jews. Despite their desire for him to stay longer and continue teaching, Paul felt compelled to depart, stating his intention to observe an upcoming feast in Jerusalem. His departure from Ephesus in this verse marks the conclusion of this major leg of his journey, setting the stage for his return to Antioch and the subsequent launch of his third missionary journey, which would notably include a more extended ministry in Ephesus (as detailed in Acts 19).
Historical & Cultural Context
Paul's mention of keeping "this feast that cometh in Jerusalem" strongly suggests he intended to observe one of the major annual Jewish festivals, such as Passover, Pentecost, or Tabernacles. Jerusalem was the spiritual epicenter of Judaism, and these feasts drew Jews and Jewish Christians from across the Roman Empire. For Paul, attending such a feast was not merely a religious obligation but likely a strategic opportunity. It allowed him to maintain ties with the Jerusalem church, report on his missionary progress among the Gentiles, and potentially deliver financial aid to the impoverished believers there, as he would later do (Acts 24:17). This demonstrates Paul's complex identity as both an apostle to the Gentiles and a devout Jew who respected his heritage and the traditions of his people, even as he championed freedom from the Mosaic Law for Gentile converts.
Key Themes
Acts 18:21 contributes significantly to several overarching themes in the book of Acts and Pauline theology. It highlights Paul's strategic planning in ministry, showing him to be a meticulous organizer of his missionary efforts, always with a clear destination and purpose. However, this planning is consistently held in tension with the theme of submission to divine will. The phrase "if God will" (Greek: ean theos thele) is a profound expression of Paul's humility and absolute dependence on God's providence, a recurring motif that underscores the Holy Spirit's guidance in the early church's expansion (e.g., Acts 16:6-10). Furthermore, Paul's intention to attend the feast subtly reinforces the theme of continuity with Jewish heritage within the nascent Christian movement, even as it embraced Gentiles. This balance reflects the complex relationship between Judaism and Christianity in the apostolic era, where the gospel was preached "to the Jew first, and also to the Greek" (Romans 1:16).
Exposition and Analysis
Key Word Analysis
This impersonal verb signifies a divine necessity or obligation. It indicates that Paul felt a compelling, divinely imposed requirement to go to Jerusalem. It's not merely a personal preference but a sense of what "behoved" or "ought" to be done, implying a spiritual imperative guiding his actions.
This term refers to a religious festival or holy day, specifically one of the major annual Jewish celebrations. Paul's intention to "keep this feast" underscores his continued connection to Jewish customs and the importance of these observances within the broader religious landscape of the time, even for an apostle primarily focused on Gentile evangelism.
In the phrase "if God will," this verb denotes a deliberate choice, intention, or desire. It signifies God's active option and subjective impulse, emphasizing His sovereign prerogative to determine outcomes. Paul's use of this word highlights his recognition that his plans are subject to God's ultimate decision and permission.
Verse Breakdown
"But bade them farewell, saying,"
Paul courteously takes leave of the Ephesian believers, indicating a formal and perhaps regretful departure given their desire for him to stay. The participle "saying" introduces his explanation for his immediate departure and his future intentions.
"I must by all means keep this feast that cometh in Jerusalem:"
This clause reveals Paul's immediate and pressing reason for leaving Ephesus. The phrase "by all means" (Greek: pántōs) emphasizes the strong conviction or necessity he felt to observe this particular feast in Jerusalem. This commitment likely stemmed from a combination of personal piety, strategic ministry objectives, and perhaps a divine leading.
"but I will return again unto you, if God will."
This is the theological heart of the verse. Paul expresses a clear intention to return to Ephesus, demonstrating his affection for the community and his desire to continue his ministry there. However, this intention is immediately qualified by the crucial phrase "if God will," which serves as a profound theological disclaimer, placing all future plans under the umbrella of divine sovereignty.
"And he sailed from Ephesus."
This final, concise statement records the immediate action Paul took, confirming his departure from the city as stated in the preceding clauses. It brings the narrative of his time in Ephesus to a close for this particular visit.
Literary Devices
The verse employs several literary devices that enhance its meaning. Juxtaposition is evident in the contrast between Paul's firm intention ("I must by all means keep this feast") and his humble submission ("if God will"). This highlights the tension between human agency and divine sovereignty, a recurring theme in biblical narratives. The phrase "if God will" functions as a form of ellipsis or abbreviated expression, implying a fuller thought such as "if God wills it to happen" or "if it is God's will for me to return." This concise phrasing carries significant theological weight. Furthermore, the entire statement can be seen as an example of Pauline humility and theological clarity, characteristic of his epistles and speeches. His words are not merely a polite idiom but a deeply ingrained theological principle that shapes his life and ministry.
Theological and Thematic Connections
Acts 18:21 profoundly illustrates the biblical principle of divine sovereignty over human plans. Paul, despite his clear intentions and strategic thinking, consistently subjected his will to God's ultimate authority. This attitude is a hallmark of true biblical faith, recognizing that while humans are responsible for making plans, the execution and outcome of those plans are entirely dependent on the Lord's permission and guidance. This concept is not unique to Paul but is a pervasive theme throughout Scripture, reminding believers that life, breath, and all future endeavors are gifts from God and subject to His purposes. It cultivates a posture of humility and trust, fostering reliance on God's wisdom rather than human foresight alone.
Reflection and Application
Paul's simple yet profound statement in Acts 18:21 offers timeless guidance for believers navigating their own lives and ministries. It teaches us the crucial balance between diligent planning and absolute reliance on God's sovereignty. While we are called to be good stewards of our time, talents, and opportunities, making wise plans and setting goals, we must always hold these intentions with an open hand, recognizing that our lives are not solely our own. This posture cultivates profound humility, reminding us that our paths are ultimately directed by a sovereign God who works all things according to His perfect will. When our plans are interrupted, delayed, or even completely changed, we can find peace and trust in the knowledge that God is orchestrating events for His good purposes, often beyond our immediate comprehension. This verse challenges us to move beyond a superficial acknowledgment of God's will to a deep, transformative trust that shapes every decision and aspiration.
Questions for Reflection
FAQ
Why was it so important for Paul to attend this feast in Jerusalem?
While the text doesn't explicitly state the reason, Paul's commitment to attending the feast in Jerusalem likely stemmed from a combination of factors. As a devout Jew and the Apostle to the Gentiles, he maintained strong ties to his heritage and the mother church in Jerusalem. Attending a major feast would have allowed him to connect with Jewish Christians from various regions, report on the progress of the Gentile mission, and possibly deliver the collection for the poor saints in Jerusalem, a practice he emphasizes in his epistles (e.g., Romans 15:25-27). It also served to demonstrate the unity between Jewish and Gentile believers within the nascent Christian movement.
What is the significance of the phrase "if God will"?
The phrase "if God will" (Greek: ean theos thele) is far more than a polite idiom; it is a profound theological statement affirming God's ultimate control over all circumstances and the future. It reflects Paul's deep humility and absolute dependence on divine providence. This sentiment is echoed elsewhere in Scripture, notably in James 4:13-15, where believers are admonished against presumptuous planning without acknowledging God's sovereignty. It teaches that human plans are always subordinate to God's perfect will and that true wisdom lies in aligning our desires and actions with His.
Christ-Centered Fulfillment
Acts 18:21, with Paul's humble submission to God's will, finds its ultimate fulfillment and perfect example in the person of Jesus Christ. While Paul models a life lived in dependence on divine providence, Christ Himself perfectly embodied this principle, consistently declaring that His mission and actions were entirely in submission to the Father's will. From His earliest recorded words, "Did you not know that I must be in My Father's house?" (Luke 2:49), to His agonizing prayer in Gethsemane, "not My will, but Yours be done" (Luke 22:42), Jesus lived a life of perfect obedience and complete reliance on the Father's plan. Paul's "if God will" reflects the very heart of Christ's incarnate life—a life lived in perfect alignment with divine purpose, culminating in His sacrificial death and resurrection, which were all according to the "definite plan and foreknowledge of God" (Acts 2:23). Thus, Paul's statement is not merely a personal expression of faith but a reflection of the Christ-like posture of absolute surrender to the sovereign Lord, who orchestrates all things for His glory and the redemption of humanity.