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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 20:13–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, ōs en parodō̂ "as it were by the by." He had called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do.
I.He sent his companions by sea to Assos, but he himself was minded to go afoot, Act 20:13.
He had decreed or determined within himself that whatever importunity should be used with him to the contrary, urging either his ease or his credit, or the conveniency of a ship that offered itself, or the company of his friends, he would foot it to Assos: and, if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say, it was enough to kill one to go on foot to Assos. - Lorin. in locum); yet that way Paul would take,
1.That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints; and in both he was serving his great Master, and carrying on his great work. Or,
2.That he might be alone, and might have the greater freedom of converse with God and his own heart in solitude. He loved his companions, and delighted in their company, yet he would show hereby that he did not need it, but could enjoy himself alone. Or,
3.That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keep under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, Ti2 2:3. We should use ourselves to deny ourselves.
II.At Assos he went on board with his friends.
There they took him in; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mar 6:45, Mar 6:51.
III.He made the best of his way to Jerusalem.
His ship passed by Chios (Act 20:15), touched at Samos (these are places of note among the Greek writers, both poets and historians); they tarried awhile at Trogyllium, the sea-port next to Samos; and the next day they came to Miletus, the sea-port that lay next to Ephesus; for (Act 20:16) he had determined not to go to Ephesus at this time, because he could not go thither without being urged by his friends whose importunity he could not resist, to make some stay with them there; and, because he was resolved not to stay, he would not put himself into a temptation to stay; for he hasted, if it were possible for him, to be at Jerusalem on the day of pentecost. He had been at Jerusalem about four or five years ago (Act 18:21, Act 18:22), and now he was going thither again to pay his continued respects to that church, with which he was careful to keep a good correspondence, that he might not be thought alienated from it by his commission to preach among the Gentiles. He aimed to be there by the feast of pentecost because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came from all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the Christians by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it, contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.
Historical interpretation
Three Centuries of Reception
2 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.
"And when he had joined us at Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the morrow, we come over against Chios"-then they pass the island-"and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus."
With him we came to Mytilene. We have written in the first book, following Pliny the Younger, that Mytilene is an island off Asia; but Pliny elsewhere writes that Mytilene is a city on the island of Cyprus. Both are believed to be true; however, it is said that now Paul and his companions did not come to the city of Cyprus, but to the island near Asia. For after a long journey and traveling through many regions, Cyprus appeared, but it is said they did not enter it.
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Summary
Acts 20:14 details a specific leg of the Apostle Paul's final journey to Jerusalem, following his extended ministry in Troas. This verse records Paul's unique decision to travel overland by foot from Troas to Assos, while his companions sailed directly. Upon his arrival in Assos, he rejoined the group, was taken aboard their ship, and together they proceeded to Mitylene. This seemingly simple logistical note highlights Paul's intentionality, the collaborative nature of early Christian ministry, and Luke's meticulous historical record-keeping, all within the broader narrative of Paul's determined progression towards Jerusalem.
Context
Literary Context
Acts 20:14 is situated within the latter part of Paul's third missionary journey, specifically during his return voyage from Macedonia and Achaia towards Jerusalem. The preceding verses (Acts 20:7-12) recount Paul's extended stay in Troas, marked by his lengthy farewell sermon and the miraculous raising of Eutychus. Following this significant event, Paul's immediate companions, including Luke (indicated by the "we" passages), set sail from Troas. Paul, however, chose a different route for the first leg, walking the considerable distance to Assos, where he was to meet the ship. This verse thus marks the reunion of Paul with his traveling party and the continuation of their maritime journey towards their ultimate destination, Jerusalem, which Paul knew would bring him hardship, as he later prophesied in Acts 20:22-23.
Historical & Cultural Context
Assos was a significant port city in the ancient Roman province of Asia (modern-day Turkey), located on the Aegean coast. It was approximately 20 miles (32 kilometers) south of Troas. Traveling overland by foot was a common and often preferred mode of transport for shorter distances, especially for those who might desire solitude or a more direct route than the winding coastal voyages. Mitylene was the capital city of the island of Lesbos, a large island in the Aegean Sea, south of Assos. The journey from Assos to Mitylene would have involved a relatively short sea voyage. Paul's choice to walk to Assos, while his companions sailed, could have been for personal reflection, prayer, or simply to take a more direct route over the rugged terrain, avoiding the longer sea journey around the cape. The detailed geographical references underscore Luke's commitment as a historian to accurately document Paul's movements, providing a verifiable itinerary for his readers.
Key Themes
This verse, though brief, contributes to several overarching themes in Acts. Firstly, it exemplifies Strategic and Deliberate Travel in ministry. Paul's choice to walk to Assos, rather than sail, highlights his intentionality and perhaps a need for personal space or reflection amidst his demanding schedule, a theme also seen in his retreats for prayer, such as in Acts 14:23. Secondly, it underscores the vital theme of Companionship and Teamwork in Ministry. Despite Paul's temporary solo journey, the immediate reunion with "us" (Luke and other companions) emphasizes the collaborative nature of apostolic work and the mutual support essential for effective evangelism and church planting, echoing the sending out of disciples in pairs as seen in Luke 10:1. Finally, the meticulous naming of locations like Assos and Mitylene reinforces the theme of Historical Accuracy and Verifiability in Luke's account, grounding the spiritual narrative in real-world geography and events, a characteristic of Luke's gospel as well, for example, in Luke 3:1-2.
Exposition and Analysis
Key Word Analysis
This verb means "to combine," "to join," or "to meet with." In this context, it signifies Paul's intentional rendezvous with his traveling companions. It implies a pre-arranged meeting, emphasizing the coordinated effort of the missionary team. The term can also carry nuances of "conferring" or "pondering," suggesting that Paul's solo journey may have been a time of deep thought or prayer before rejoining the group.
Literally meaning "to take up" or "to receive up," this verb describes the action of the companions receiving Paul onto the ship. It denotes the practical act of boarding, but also subtly conveys the welcoming and inclusion of Paul back into the fellowship of his traveling party. It highlights the physical act of embarkation as well as the communal aspect of their journey.
This primary verb means "to come" or "to go" and is used here to describe the group's journey by sea from Assos to Mitylene. It indicates forward movement and progression towards their destination. The continuous nature of their journey, moving from one port to the next, is captured by this verb, emphasizing the relentless pursuit of their mission.
Verse Breakdown
"And when he met with us at Assos"
This clause establishes the setting and the reunion. Paul, having traveled overland from Troas, arrived at Assos, a port city. The "us" indicates Luke's presence and his eyewitness account, confirming that Paul's companions were waiting for him there as planned. The meeting signifies the re-establishment of the full traveling party.
"we took him in"
This phrase describes the action of Paul's companions. Upon his arrival at Assos, they received him onto the ship, indicating their readiness to continue the voyage together. This simple act underscores the practical support and camaraderie among the missionary team.
"and came to Mitylene"
This final clause details the next leg of their journey. After Paul boarded the ship at Assos, the entire group set sail and arrived at Mitylene, the capital of Lesbos. This continues Luke's precise itinerary, demonstrating the methodical and purposeful progression of Paul's journey towards Jerusalem.
Literary Devices
Luke's account in Acts 20:14 employs several literary devices to enhance its historical and theological impact. The most prominent is Itinerary/Travelogue, where Luke meticulously records geographical locations and travel movements. This precise detailing of places like Troas, Assos, and Mitylene lends significant Historical Accuracy to the narrative, grounding the spiritual events in verifiable reality. Furthermore, the consistent use of the "We" Passages (e.g., "met with us," "we took him in," "we came") throughout this section of Acts is a powerful device. It serves as a direct indicator of Luke, the author, being an eyewitness and active participant in these events, thereby bolstering the Authenticity and reliability of his account. This personal involvement adds a layer of immediacy and intimacy to the narrative, inviting the reader into the journey alongside Paul and his companions.
Theological and Thematic Connections
Acts 20:14, though a seemingly mundane logistical detail, subtly reinforces profound theological truths. It highlights God's sovereign hand guiding even the practicalities of ministry and travel, showing that every step of Paul's journey, whether by foot or by sea, was part of a divinely orchestrated plan. Paul's choice for solitude before rejoining the group suggests the importance of personal spiritual discipline and reflection, even for a seasoned apostle, while the subsequent reunion emphasizes the indispensable value of Christian community and mutual support in fulfilling God's mission. The journey itself, leading Paul inevitably towards Jerusalem and the trials that awaited him, serves as a microcosm of the Christian life, marked by both personal conviction and communal reliance, all under the watchful eye of the Lord.
Reflection and Application
Acts 20:14, while detailing a simple travel arrangement, offers rich insights for contemporary believers. Paul's decision to walk to Assos, while his companions sailed, speaks to the importance of intentionality and personal discipline in our spiritual journeys. There are times when we might need to step away from the group, to seek solitude for reflection, prayer, or simply to process God's leading in a more focused way. Yet, this verse also immediately reminds us of the indispensable value of community. Paul, despite his personal journey, rejoined his companions, highlighting that even the most independent leaders need the support, fellowship, and practical assistance of their spiritual family. Our Christian walk is a balance of personal devotion and communal participation. We are called to be intentional in our individual pursuit of God, but never to neglect the vital role of the body of Christ for mutual encouragement, accountability, and shared mission. Every detail of our lives, even the seemingly mundane logistics, can be consecrated to God's purpose, reminding us that He is sovereign over all our steps.
Questions for Reflection
FAQ
Why did Paul choose to walk to Assos instead of sailing with his companions?
The text does not explicitly state Paul's reason for walking the approximately 20 miles (32 kilometers) overland from Troas to Assos while his companions sailed. However, scholars propose several possibilities: it could have been for personal reflection, prayer, or a desire for solitude after the intense ministry in Troas, including the raising of Eutychus in Acts 20:9-12. Walking was also a common mode of travel and could have been a more direct route over the terrain than the sea journey around the cape. Paul often demonstrated a rugged and disciplined approach to his travels and ministry, as seen in his various hardships described in 2 Corinthians 11:23-27.
What is the significance of the "we" passages in Acts, and how does Acts 20:14 contribute to them?
The "we" passages in Acts (e.g., Acts 16:10-17, Acts 20:5-15, Acts 21:1-18, Acts 27:1-44 and Acts 28:1-16) are sections where the narrator, Luke, switches from third-person to first-person plural, indicating his direct presence and participation in Paul's journeys. Acts 20:14, with phrases like "met with us" and "we took him in," is a clear example of such a passage. Its significance lies in providing eyewitness testimony, greatly enhancing the historical reliability and authenticity of the narrative. It assures the reader that these events were recorded by someone who was physically present and involved, lending credibility to Luke's detailed account of the early church's history.
Christ-Centered Fulfillment
Acts 20:14, though a seemingly minor detail of Paul's travel itinerary, subtly points to Christ in its broader narrative and underlying principles. Paul's determined journey towards Jerusalem, despite knowing the hardships that awaited him, mirrors Christ's resolute journey to Jerusalem to accomplish His redemptive work, as highlighted in Luke 9:51. Just as Paul's companions "took him in" and supported him on his path, so too does Christ gather and sustain His disciples, inviting them into His mission and providing the necessary resources for their journey of faith. The communal aspect of the journey, with Paul rejoining his team, reflects the very nature of the Church as the Body of Christ, where individual members are interdependent and united in purpose, as described in 1 Corinthians 12:12-27. Furthermore, Paul's intentionality in his travel, whether walking or sailing, speaks to the purposeful and deliberate nature of Christ's own life and ministry, every step of which was aligned with the Father's will. Ultimately, the meticulous recording of Paul's journey, leading him to fulfill his apostolic calling, serves as a testament to God's sovereign guidance over His servants, echoing Christ's promise to be with His disciples "always, to the end of the age" in Matthew 28:20, ensuring the advancement of His kingdom through their faithfulness.