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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
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"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.
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Summary
Acts 20:3 details a pivotal moment in Paul's third missionary journey, where his planned sea voyage from Greece to Syria was abruptly altered due to a Jewish plot against his life. Having spent three months, likely in Corinth, Paul prudently decided to retrace his steps through Macedonia, demonstrating both his strategic wisdom in the face of danger and his unwavering commitment to his apostolic mission, even when circumstances necessitated a significant change of plans.
Context
Literary Context
Acts 20:3 is situated within the broader narrative of Paul's third missionary journey, which began in Acts 18:23. Immediately preceding this verse, Paul has spent considerable time ministering in Greece, strengthening the churches and teaching. The previous verses (Acts 20:1-2) describe his departure from Ephesus after a significant riot and his subsequent journey through Macedonia, where he encouraged believers before arriving in Greece (likely Achaia, with Corinth as his base). This verse marks the conclusion of his three-month stay in Greece and sets the stage for his final journey towards Jerusalem, a journey fraught with warnings and dangers, as highlighted in the subsequent chapters of Acts 20 and Acts 21.
Historical & Cultural Context
Paul's ministry often stirred significant opposition, particularly from segments of the Jewish population who rejected his message of salvation through Christ and his inclusion of Gentiles. "Laying wait" (ἐπιβουλὴ, epiboulē) for an individual was a known tactic, often involving ambushes or conspiracies, and was a serious threat in the ancient world, especially for travelers. Sea travel was common and often preferred for speed and efficiency, connecting major port cities across the Roman Empire. The route from Greece (e.g., Corinth or Cenchreae) directly to Syria (e.g., Antioch) was a standard maritime path. However, land travel through Macedonia, though longer and more arduous, offered greater control over one's immediate environment and the ability to avoid specific dangers at sea. Paul's decision reflects a pragmatic response to a genuine and life-threatening conspiracy, indicating the real and constant dangers faced by early Christian missionaries.
Key Themes
This verse contributes to several overarching themes in Acts and Paul's ministry. Firstly, it underscores the persistent opposition Paul faced from hostile factions, a recurring motif throughout his missionary endeavors, as seen in Acts 13:50 and Acts 14:19. Secondly, it highlights Paul's prudence and divine guidance, demonstrating how he combined practical wisdom with reliance on God's leading, even if it meant altering well-laid plans. His decision to change routes exemplifies a flexible and discerning approach to ministry. Finally, it reinforces Paul's unwavering commitment to his mission, as despite the dangers, he did not abandon his journey but rather sought a safer means to continue towards his ultimate destination of Jerusalem, where he intended to deliver an offering and complete his journey, as previously purposed in Acts 19:21.
Exposition and Analysis
Key Word Analysis
From a presumed compound of ἐπί (upon) and βούλομαι (to will, intend), this term signifies a "plan against someone," specifically a "plot" or "conspiracy." It denotes a premeditated, malicious scheme to harm or ambush, emphasizing the deliberate and dangerous nature of the opposition Paul faced. It is not a random act but an organized attempt on his life.
While the verb form in the KJV text is "he purposed," the Strong's G1106 refers to the noun gnōmē, which means "cognition," "opinion," or "resolve" (counsel, consent, etc.). In this context, it speaks to Paul's deliberate "mind" or "purpose" in making the decision to change his travel plans. It indicates a reasoned and intentional choice made in response to the threat.
This verb, composed of ὑπό (under, behind) and στρέφω (to turn), literally means "to turn under (behind)," or more commonly, "to return" or "turn back." It describes Paul's change of direction, indicating he would retrace his steps through a region he had recently traversed (Macedonia) rather than proceeding directly by sea to Syria.
Verse Breakdown
"And there abode three months."
This clause indicates the duration of Paul's stay in Greece, likely in Corinth, a significant period allowing for deep teaching, strengthening of the church, and potentially the writing of epistles (e.g., Romans). The "there" refers to the region of Greece, where he had traveled after his time in Macedonia.
"And when the Jews laid wait for him, as he was about to sail into Syria,"
This segment reveals the immediate catalyst for Paul's change of plans. "The Jews" here refers to those hostile Jewish factions who consistently opposed Paul's ministry. Their "laying wait" (a plot or ambush) was timed for his planned departure by sea to Syria, indicating a specific and dangerous conspiracy. Syria was his intended destination, likely Antioch, the base for his missionary journeys.
"he purposed to return through Macedonia."
Faced with the credible threat, Paul made a decisive and prudent change. Instead of sailing directly, he "purposed" (made a firm decision) to "return" (retrace his steps) by land "through Macedonia." This detour, though longer, offered a safer alternative, allowing him to avoid the ambush and continue his journey towards Jerusalem, albeit by a different route.
Literary Devices
The verse employs Narrative Exposition to succinctly convey a critical turning point in Paul's journey. The phrase "laid wait for him" functions as Foreshadowing, hinting at the ongoing dangers Paul would face, particularly as he approached Jerusalem, a theme that intensifies in subsequent chapters. The shift in Paul's travel plans from sea to land demonstrates Prudence and Adaptability as character traits, showcasing his practical wisdom in navigating perilous circumstances while remaining committed to his overarching mission.
Theological and Thematic Connections
Acts 20:3 powerfully illustrates the reality of spiritual warfare and the constant opposition faced by those committed to advancing God's kingdom. Paul's experience reminds believers that faithfulness to the Gospel often invites hostility, yet God's sovereign hand is at work even amidst plots and dangers. Paul's decision to alter his route, rather than press on recklessly, highlights the biblical principle of wisdom and discernment in ministry, demonstrating that trusting God's providence does not negate the need for practical caution. This episode underscores that God's purposes for His servants will be accomplished, even if the path to fulfillment involves unexpected detours and challenges orchestrated by human malice.
Reflection and Application
Paul's experience in Acts 20:3 offers profound insights for contemporary believers navigating a world that often opposes the values and message of the Kingdom. We are reminded that commitment to Christ and His mission does not guarantee an easy path; indeed, it often invites opposition, plots, and resistance, just as it did for Paul. Yet, Paul's response—a combination of spiritual discernment and practical wisdom—serves as a powerful model. He didn't abandon his mission or succumb to fear, but he prudently adapted his strategy. This teaches us the importance of being alert to spiritual dangers, seeking God's guidance, and being flexible in our methods while remaining steadfast in our ultimate purpose. God's protection is not a promise of immunity from trouble, but a guarantee of His presence and ultimate triumph, even using detours and difficulties to further His divine plan.
Questions for Reflection
FAQ
Why were the Jews "laying wait" for Paul?
The "laying wait" (Greek: epiboulē, a plot or conspiracy) by certain Jewish factions against Paul was a recurring theme throughout his missionary journeys. Their opposition stemmed primarily from their rejection of Jesus as the Messiah and Paul's teaching that salvation was by faith in Christ, not by adherence to the Mosaic Law, and that Gentiles were included in God's covenant people without first becoming proselytes to Judaism. This message was seen as a threat to their religious traditions and authority, leading to intense hostility and attempts to silence or kill Paul, as also seen in Acts 13:45 and Acts 23:12-14.
Christ-Centered Fulfillment
Acts 20:3, though seemingly a logistical detail, subtly points to Christ's ultimate victory over all opposition and His sovereign guidance of His servants. Just as Paul faced plots against his life, Jesus Himself was the subject of numerous conspiracies and attempts on His life by religious authorities, culminating in His crucifixion (e.g., Matthew 26:3-4). Yet, through His death and resurrection, Christ disarmed principalities and powers, triumphing over all evil (Colossians 2:15). Paul's prudent detour through Macedonia, rather than a direct sea route, reflects the wisdom of God, who often works through unexpected paths to accomplish His will. This mirrors the divine plan of salvation, where God's ultimate purpose was achieved not through human strength or direct confrontation, but through the seemingly weak and circuitous path of the cross (1 Corinthians 1:18-25). Ultimately, Paul's protection and continued ministry, despite the plots, testify to the resurrected Christ's ongoing work through His Spirit, ensuring that His church will prevail against the gates of hell (Matthew 16:18). Paul's journey, though circuitous, was always under the sovereign hand of the Lord, who had a greater purpose for him in Jerusalem and Rome, echoing the divine orchestration of all things for the glory of God in Christ (Romans 8:28).