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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 20:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable and worthy to be written in letters of gold, the world would not contain the books that would have been written; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is,
I.Paul's departure from Ephesus.
He had tarried there longer than he had done at any one place since he had been ordained to the apostleship of the Gentiles; and now it was time to think of removing, for he must preach in other cities also; but after this, to the end of the scripture-history of his life (which is all we can depend upon), we never find him breaking up fresh ground again, nor preaching the gospel where Christ had not been named, as hitherto he had done (Rom 15:20), for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book.
1.Paul left Ephesus soon after the uproar had ceased, looking upon the disturbance he met with there to be an indication of Providence to him not to stay there any longer, Act 20:1. His removal might somewhat appease the rage of his adversaries, and gain better quarter for the Christians there. Currenti cede furori - It is good to lie by in a storm. Yet some think that before he now left Ephesus he wrote the first epistle to the Corinthians, and that his fighting with beasts at Ephesus, which he mentions in that epistle, was a figurative description of this uproar; but I rather take that literally.
2.He did not leave them abruptly and in a fright, but took leave of them solemnly: He called unto him the disciples, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts.
II.His visitation of the Greek churches, which he had planted, and more than once watered, and which appear to have laid very near his heart.
1.He went first to Macedonia (Act 20:1), according to his purpose before the uproar (Act 19:21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, Act 20:2. Paul's visits to his friends were preaching visits, and his preaching was large and copious: He gave them much exhortation; he had a great deal to say to them, and did not stint himself in time; he exhorted them to many duties, in many cases, and (as some read it) with many reasonings. He enforced his exhortation with a great variety of motives and arguments.
2.He staid three months in Greece (Act 20:2, Act 20:3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (Act 19:21), and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord.
III.The altering of his measures; for we cannot always stand to our purposes.
Accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso.
1.Paul was about to sail into Syria, to Antioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way; but he changed his mind, and resolved to return to Macedonia, the same way he came.
2.The reason was because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there; but, considering how very spiteful the Jews were against him, I suppose they thirsted for his blood more than for his money.
IV.His companions in his travels when he went into Asia; they are here named, Act 20:4.
Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom 16:21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (Act 20:1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see Ti1 1:3; Ti1 3:14, Ti1 3:15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner employed); yet he soon followed him, and accompanied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men accompanying Paul, for there was more need of them where Paul was not than where he was; but so it was ordered,
1.That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot.
2.That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, Ti2 3:10. Paul's bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not discovered upon the outward appearance.
V.His coming to Troas, where he had appointed a general rendezvous of his friends.
1.They went before, and staid for him at Troas (Act 20:5), designing to go along with him to Jerusalem, as Trophimus particularly did, Act 21:29. We should not think it hard to stay awhile for good company in a journey.
2.Paul made the best of his way thither; and, it should seem, Luke was now in company with him; for he says We sailed from Philippi (Act 20:6), and the first time we find him in his company was here at Troas, Act 16:11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christs is our Passover, and a Christian life our feast of unleavened bread (Co1 5:7, Co1 5:8), and when the substance was come the shadow was done away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in travelling to and fro, by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.
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 he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia." Again he is persecuted by the Jews, and goes into Macedonia.
"And having exhorted" the Macedonians, "with much discourse, he came into Greece." Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts also.
And he set out to go to Macedonia. After he had toured those parts and had exhorted them with many words, he came to Greece. Greece is a province of Achaia, which the Greeks call ἑλλάδα. Hence, where Latin Codices have Greeks or, to distinguish them from Jews, Gentiles, the Greek text writes ἕλληνας and ἑλληνιστὰς. So after Macedonia, Paul came to this place, because he intended, as said above, to pass from Macedonia and Achaia and to go to Jerusalem.
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Summary
Acts 20:2 succinctly describes a pivotal phase of the Apostle Paul's third missionary journey, following his departure from Ephesus. It highlights his diligent pastoral work and extensive travel through the regions of Macedonia, where he provided significant spiritual encouragement and teaching to the nascent Christian communities, before finally arriving in the Roman province of Achaia, commonly referred to as Greece. This verse underscores Paul's unwavering commitment to nurturing the churches he had established and strengthening believers in their faith.
Context
Literary Context
This verse immediately follows Paul's departure from Ephesus, a decision prompted by a significant riot instigated by Demetrius and the silversmiths, as detailed in Acts 19:23-41. Acts 20:1 states that after the uproar ceased, Paul departed for Macedonia. Acts 20:2 then elaborates on his activities within that region—traveling through various "parts" and delivering "much exhortation"—before specifying his arrival in Greece. This movement marks a strategic shift in Paul's itinerary, moving westward and southward, connecting with churches he had previously founded during his second missionary journey, such as those in Philippi, Thessalonica, and Berea. The subsequent verse, Acts 20:3, further specifies his extended stay of three months in Greece, presumably centered in Corinth, before his plans to sail for Syria were thwarted by Jewish plots, leading to his return via Macedonia.
Historical & Cultural Context
Paul's journey through "those parts" (Macedonia) and into "Greece" (the Roman province of Achaia) placed him in significant urban centers of the Roman Empire. Macedonia, located north of Greece proper, was home to cities like Philippi, Thessalonica, and Berea, where Paul had previously established churches and faced both acceptance and persecution (Acts 16:11-40 and Acts 17:1-15). Greece, specifically Achaia, was the location of Corinth, a major port city known for its diverse population, wealth, and moral complexities, where Paul had spent considerable time and faced significant challenges (Acts 18:1-17). Traveling through these regions involved navigating Roman roads and sea routes, often fraught with dangers from bandits, storms, and hostile opposition. The "exhortation" he provided would have been crucial for strengthening believers living in a predominantly pagan society, facing social pressures, philosophical challenges, and internal church issues.
Key Themes
Acts 20:2 contributes to several overarching themes within the book of Acts and Paul's ministry. Firstly, it exemplifies Apostolic Diligence and Perseverance, showcasing Paul's tireless commitment to the Great Commission, constantly traveling and ministering despite past opposition and future uncertainties. His movements underscore the dynamic, itinerant nature of early Christian missions, driven by a divine mandate to spread the gospel to the ends of the earth (Acts 1:8). Secondly, the phrase "had given them much exhortation" highlights the theme of Pastoral Care and Discipleship. Paul's ministry was not merely evangelistic but deeply pastoral, focused on nurturing, teaching, and strengthening existing believers. This continuous follow-up was essential for the growth and stability of the nascent churches, reflecting the importance of spiritual formation beyond initial conversion. This aligns with Paul's broader emphasis on building up the body of Christ, as seen in his letters, such as Ephesians 4:11-12).
Exposition and Analysis
Key Word Analysis
This verb signifies to traverse, pass through, or go about. In Acts 20:2, it emphasizes the extensive nature of Paul's travels through the various "parts" of Macedonia. It suggests a thorough and deliberate journey, implying that Paul did not merely pass by but actively engaged with the communities in these regions, fulfilling his pastoral duties. This word underscores the physical effort and dedication involved in his missionary endeavors.
The KJV translates "exhortation" from a combination of the verbal idea of G3870 (parakaléō), "to call near, invite, invoke, beseech, comfort, desire, give exhortation," and the noun G3056 (lógos), "something said, a word, discourse." Together, they convey the idea of earnest, persuasive discourse aimed at strengthening, encouraging, comforting, and admonishing believers. This was not casual advice but substantive spiritual instruction and encouragement, intended to build up the faith and moral conduct of the Christians in Macedonia. It encompasses both the act of urging and the content of the message.
This primary verb means "to come or go" in a wide variety of applications. Here, it denotes Paul's arrival in Greece after his extensive ministry in Macedonia. It marks a decisive transition in his journey, signaling the completion of one phase of his ministry and the commencement of another. Coupled with "into Greece" (eis Hellás, G1519 + G1671), it precisely locates the next geographical destination of his apostolic work.
Verse Breakdown
"And when he had gone over those parts"
This clause describes Paul's methodical and comprehensive journey through the various districts or regions of Macedonia. It implies a period of significant travel and ministry, likely involving visits to the churches he had previously established (e.g., Philippi, Thessalonica, Berea) to check on their spiritual health and provide ongoing instruction. The use of "those parts" suggests a general but extensive itinerary within the Macedonian province.
"and had given them much exhortation"
This phrase reveals the primary nature of Paul's activity during his travels through Macedonia. His "exhortation" was not a fleeting word but "much" (G4183, polýs), indicating a substantial and sustained effort of teaching, encouragement, comfort, and admonition. This underscores his deep pastoral concern for the believers, aiming to strengthen their faith, resolve internal conflicts, and equip them to live godly lives amidst challenging circumstances.
"he came into Greece"
This final clause marks the culmination of his Macedonian ministry and his arrival in the Roman province of Achaia, commonly known as Greece. This geographical transition signifies the next major phase of his journey, where he would spend three months, likely ministering to the church in Corinth and other surrounding communities. It highlights the continuous, purposeful movement characteristic of Paul's missionary strategy.
Literary Devices
Acts 20:2 employs several literary devices to convey its meaning and significance. The passage functions as a concise Itinerary/Travelogue, efficiently detailing Paul's geographical movements and the progression of his missionary journey. This device provides a clear, chronological framework for understanding the scope and reach of his ministry. Furthermore, the phrase "had given them much exhortation" serves as a form of Conciseness or Summary Statement, encapsulating a significant period of intense pastoral activity into a brief, impactful declaration. This brevity allows the narrative to move forward while still conveying the depth of Paul's engagement. Finally, the emphasis on "much exhortation" highlights a Pastoral Emphasis, underscoring the nurturing and strengthening aspect of Paul's ministry as a core component of his apostolic work, beyond mere evangelism.
Theological and Thematic Connections
Acts 20:2 powerfully illustrates the essential nature of ongoing pastoral care and discipleship within the early church. Paul's commitment to revisiting and strengthening the churches he founded underscores the biblical principle that conversion is just the beginning of the Christian journey. True spiritual growth requires consistent teaching, encouragement, and guidance, especially in the face of external pressures and internal challenges. This diligent "exhortation" was critical for consolidating faith, fostering unity, and equipping believers for ministry, reflecting God's desire for His people to mature in Christ. It also highlights the sacrificial and often arduous nature of faithful ministry, demanding perseverance and a deep love for God's flock.
Reflection and Application
Acts 20:2 offers profound lessons for believers and leaders today. Paul's example of diligently traveling and providing "much exhortation" reminds us that spiritual growth is an ongoing process that requires consistent nourishment. For those in leadership, it underscores the vital importance of not only evangelism but also dedicated, comprehensive, and sacrificial pastoral care. It calls us to be present with those we serve, to invest deeply in their spiritual well-being, and to offer robust teaching and encouragement that strengthens faith and equips for godly living. For every believer, it highlights the reciprocal responsibility to both receive and offer "exhortation"—to actively seek spiritual nourishment from God's Word and godly leaders, and to be a source of encouragement and spiritual support for fellow members of the body of Christ. In a world that constantly pulls us away from spiritual disciplines, Paul's tireless commitment challenges us to prioritize intentional spiritual growth and mutual edification within our communities.
Questions for Reflection
FAQ
What does "exhortation" mean in this context, and why was it so important?
In Acts 20:2, "exhortation" (from the Greek parakaléō and lógos) refers to a comprehensive form of spiritual communication that includes urging, encouraging, comforting, admonishing, and teaching. It was crucial because the early Christian communities, especially those in Macedonia and Greece, were nascent and often faced significant external pressures from pagan society, internal conflicts, and doctrinal misunderstandings. Paul's "much exhortation" provided the necessary spiritual nourishment, guidance, and strengthening to help these believers persevere in their faith, grow in maturity, and live out their Christian calling effectively. It was foundational for building up the church and equipping its members, as Paul often emphasized the importance of sound doctrine and godly living (e.g., Titus 2:1-10).
What was Paul's primary purpose in revisiting these regions during his third missionary journey?
Paul's primary purpose in revisiting the regions of Macedonia and Greece during his third missionary journey was multifaceted, extending beyond initial evangelism. It was fundamentally about pastoral care and discipleship. Having established churches in cities like Philippi, Thessalonica, and Corinth during his previous journeys, Paul felt a deep responsibility to nurture these young communities. His visits aimed to strengthen the believers in their faith, address any emerging issues or false teachings, provide further instruction, and encourage them to persevere amidst trials. This consistent follow-up was vital for the stability and growth of the early church, demonstrating Paul's commitment to seeing believers mature in Christ, as he articulated in Colossians 1:28).
Christ-Centered Fulfillment
Paul's diligent travel and profound "exhortation" in Acts 20:2 find their ultimate Christ-centered fulfillment in several ways. Firstly, Paul's tireless itinerancy mirrors the very mission of Christ, who "came not to be served but to serve, and to give his life as a ransom for many" (Mark 10:45). Just as Jesus traversed Galilee and Judea, teaching and healing, Paul, as Christ's apostle, faithfully extended that saving and sanctifying work across the Gentile world. Secondly, the "much exhortation" Paul delivered is a direct continuation of Christ's own ministry of teaching and comfort. Jesus, the ultimate "Paraclete" or Comforter, promised His disciples the Holy Spirit to continue His work of teaching and reminding them of all He had said (John 14:26). Paul, filled with that same Spirit, delivered words that were not merely his own, but the very "word of Christ" (Colossians 3:16), designed to build up, encourage, and mature the body of Christ. Thus, Paul's pastoral heart and tireless efforts are a living embodiment of Christ's ongoing care for His church, demonstrating how the Good Shepherd continues to tend His flock through His faithful servants until His glorious return (1 Peter 5:2-4).