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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
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 there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas." But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy," etc., these, he says, went before him to Troas, preparing the way for him.
And with him was Sosipater, son of Pyrrhus, from Beroea. This one from Beroea, not that Beroean. Moreover, it is more in the Greek: And he went with him as far as Asia.
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Summary
Acts 20:4 meticulously records the names of seven individuals who accompanied the Apostle Paul on a crucial leg of his journey from Greece, through Macedonia, and ultimately towards Jerusalem. This verse provides a vivid snapshot of the collaborative and diverse nature of early Christian ministry, underscoring the importance of partnership and mutual support in the apostolic mission to spread the Gospel across the Roman world. It highlights Luke's careful attention to historical detail, affirming the communal effort behind Paul's evangelistic endeavors.
Context
Literary Context
Acts 20:4 is situated within Paul's third missionary journey, specifically as he concludes his extensive ministry in Ephesus and prepares to depart from Greece (likely Corinth) to return to Jerusalem. The preceding verses detail Paul's decision to travel overland through Macedonia after a plot against him in Greece, indicating a period of significant transition and potential danger. The list of companions here immediately precedes Paul's farewell address to the Ephesian elders in Miletus (Acts 20:17-38), a poignant moment where he anticipates future suffering and entrusts the church to God's care. The presence of these men is crucial for the journey, not only for companionship and support but also, as later suggested in Acts 24:17, to accompany the collection for the poor saints in Jerusalem, demonstrating the practical and communal aspects of their mission.
Historical & Cultural Context
Paul's journey through Macedonia and Asia Minor was fraught with challenges, including potential ambushes and the arduous nature of ancient travel. The Roman province of Asia, particularly its capital Ephesus, was a major center for trade and pagan worship, making it a strategic but often hostile environment for Christian evangelism. The companions listed hail from various cities—Berea and Thessalonica in Macedonia, Derbe in Lycaonia (part of the Roman province of Galatia), and the province of Asia itself. This geographical diversity reflects the widespread impact of Paul's ministry and the interconnectedness of early Christian communities. Traveling in a group provided safety, mutual encouragement, and a broader representation of the burgeoning Christian movement, especially important for carrying significant financial contributions to Jerusalem.
Key Themes
This verse contributes significantly to several overarching themes in Acts. Foremost is the theme of Fellowship and Partnership in Ministry. Paul rarely operated alone; his ministry was inherently collaborative, relying on a network of co-laborers who shared the burdens and joys of spreading the Gospel. This highlights the early church's understanding of ministry as a collective endeavor, not an individual pursuit. Another key theme is Unity in Diversity. The companions come from different geographical regions and backgrounds, yet they are united in their purpose, demonstrating the unifying power of the Holy Spirit across cultural and ethnic divides. Furthermore, Luke's meticulous inclusion of names reinforces the Historical Veracity of his account, providing specific details that ground the narrative in real-world events and individuals. Finally, the verse subtly underscores Paul's Leadership and Influence, as these individuals, representing various churches, were willing to commit to a potentially perilous journey under his guidance, testifying to his profound impact and the respect he commanded.
Exposition and Analysis
Key Word Analysis
This term, meaning "to attend (travel) in company with," emphasizes the intentional act of joining someone on a journey. It highlights the collaborative nature of Paul's ministry, indicating that these men were not merely coincidental travelers but committed companions sharing a common purpose and destination.
Of Latin origin, Gaius was a common Roman name. The mention of "Gaius of Derbe" distinguishes him from other individuals named Gaius in the New Testament (e.g., Acts 19:29, Romans 16:23, 3 John 1:1). His inclusion underscores the diverse geographical representation among Paul's companions, drawing from various regions touched by the Gospel.
Meaning "dear to God," Timotheus (Timothy) was one of Paul's most trusted and frequently mentioned co-workers. His presence here is significant, as he often served as Paul's delegate and a testament to Paul's commitment to mentoring younger leaders. Timothy's consistent companionship with Paul throughout various journeys highlights his indispensable role in the apostolic mission.
Verse Breakdown
"And there accompanied him into Asia Sopater of Berea;"
This clause introduces the first companion, Sopater, identified by his hometown, Berea. The phrase "into Asia" indicates the general direction of their travel, though they would not remain in Asia but pass through it on their way to Jerusalem. Sopater is likely the Sosipater mentioned in Romans 16:21, suggesting a long-standing relationship with Paul.
"and of the Thessalonians, Aristarchus and Secundus;"
From Thessalonica, a major city in Macedonia, came Aristarchus and Secundus. Aristarchus is a well-known companion of Paul, mentioned multiple times in Acts and Paul's epistles (e.g., Acts 19:29, Acts 27:2, Colossians 4:10, Philemon 1:24). Secundus is mentioned only here, emphasizing Luke's detailed record-keeping.
"and Gaius of Derbe, and Timotheus;"
Gaius is identified as being from Derbe, a city in Lycaonia where Paul had previously ministered. Timothy, a native of Lystra (near Derbe), is also listed. Timothy's consistent presence underscores his deep involvement in Paul's ministry, often serving as a personal representative and trusted messenger.
"and of Asia, Tychicus and Trophimus."
The final pair, Tychicus and Trophimus, are identified as being "of Asia," likely referring to the Roman province, and specifically Ephesus, a key center of Paul's ministry. Both men are frequently mentioned in Paul's later epistles as trusted couriers and companions (e.g., Ephesians 6:21-22, Colossians 4:7-8, 2 Timothy 4:12, Titus 3:12, Acts 21:29). Their presence is particularly significant as Trophimus's presence in Jerusalem later becomes a point of contention for Paul (Acts 21:27-29).
Literary Devices
Luke's inclusion of this detailed list of names serves several literary purposes. Primarily, it is an example of Enumeration, providing a specific and exhaustive (for this leg of the journey) list of individuals. This meticulous naming reinforces the Historicism and Verisimilitude of the narrative, lending credibility to Luke's account as a reliable historical record. By naming specific individuals from distinct geographical locations, Luke employs Specificity, which grounds the broader narrative of the spread of the Gospel in concrete, verifiable details. Furthermore, the diversity of the companions' origins can be interpreted as Symbolism, representing the burgeoning universality of the early Christian church, drawing believers from various regions into a unified mission.
Theological and Thematic Connections
Acts 20:4 powerfully illustrates the New Testament theology of collaborative ministry and the Body of Christ. The assembly of diverse individuals from various regions to accompany Paul signifies that the work of the Gospel is not meant to be carried out in isolation but through interdependent partnership. This collective effort reflects the Spirit-empowered gifting within the church, where each member contributes uniquely to the common mission. Theologically, it underscores the unity of believers in Christ, transcending geographical and cultural differences for the sake of Kingdom advancement. This passage serves as a foundational example of how the early church functioned as a unified, yet diverse, organism, working together to fulfill the Great Commission.
Reflection and Application
The detailed listing of Paul's companions in Acts 20:4 offers profound insights for contemporary Christian ministry and personal discipleship. It reminds us that the work of God is fundamentally a team endeavor. No single leader, no matter how gifted or called, is intended to bear the full weight of ministry alone. This verse challenges us to embrace and cultivate a spirit of partnership, recognizing that the diversity of gifts, backgrounds, and perspectives within the Body of Christ is a strength, not a weakness. It calls us to actively seek out and support fellow believers, fostering environments where mutual encouragement, shared burdens, and collaborative efforts are the norm. For individuals, it prompts us to consider our own role in supporting and accompanying those God has called to lead, whether through practical assistance, prayer, or faithful presence. For churches, it serves as a blueprint for building healthy, collaborative ministries that reflect the unity and diversity of God's people working together for His glory.
Questions for Reflection
FAQ
Why are these specific names listed in Acts 20:4, and what was their primary purpose for accompanying Paul?
Luke, as a meticulous historian, lists these specific names to provide verifiable detail and authenticity to his account. The companions represent various churches from Macedonia and Asia Minor, underscoring the broad network of support for Paul's ministry and the unity of the early church. Their primary purpose was multifaceted: they served as companions for Paul, offering fellowship and practical support on a long and potentially dangerous journey; they were likely representatives of their respective churches, perhaps accompanying the significant financial collection gathered for the poor saints in Jerusalem, as hinted in Acts 24:17 and explicitly mentioned in Paul's letters (e.g., 1 Corinthians 16:1-4, 2 Corinthians 8:1-24 and 2 Corinthians 9:1-15). Their presence also served as a testament to the growth and collaborative spirit of the Christian movement across different regions.
Christ-Centered Fulfillment
While Acts 20:4 primarily lists human companions, it profoundly points to Christ's ongoing mission through His body, the church. These men, diverse in origin and background, represent the unified front of believers called to participate in Christ's Great Commission (Matthew 28:18-20). Just as Christ Himself gathered a diverse group of disciples to accompany Him in His earthly ministry (Luke 6:12-16), so too did His Spirit empower Paul to raise up and work alongside a multitude of co-laborers. The willingness of these individuals to accompany Paul on a perilous journey, often facing persecution and hardship, mirrors the self-sacrificial love and obedience exemplified by Christ, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Ultimately, their collective journey and shared purpose were not for Paul's glory, but for the advancement of Christ's Kingdom, demonstrating that every act of service and every partnership in ministry is a participation in the ongoing work of the resurrected Lord, who continues to build His church (Ephesians 4:15-16).