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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
Two 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 again does he say, "But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days."
"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.
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Summary
Acts 20:5 offers a succinct yet vital detail concerning the logistical movements of Paul and his companions during his third missionary journey, specifically noting that a group of his associates preceded him and Luke to Troas, where they awaited their arrival. This verse quietly highlights the collaborative nature of early apostolic ministry and sets the immediate geographical stage for significant events and teachings that would unfold in Troas.
Context
Literary Context
This verse immediately follows the enumeration of Paul's traveling companions in Acts 20:4, who were accompanying him on his return journey to Jerusalem. The list includes Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, and Trophimus. The phrase "These going before" explicitly refers to this group. The narrative then shifts from a general description of their collective journey to a specific logistical arrangement: this group traveled ahead, while Paul and Luke (indicated by the "us") took a different, presumably slower or more circuitous, route. This verse thus serves as a transitional statement, detailing the separation and subsequent reunion of the missionary team, leading directly into the significant time spent in Troas, which includes the raising of Eutychus and Paul's extended farewell discourse in Acts 20:7-12.
Historical & Cultural Context
Paul's journey was part of a broader effort to deliver a collection from the Gentile churches to the impoverished saints in Jerusalem, a mission frequently mentioned in his epistles (e.g., Romans 15:25-26 and 1 Corinthians 16:1-4). Travel in the ancient world, especially by sea, was subject to weather conditions, available shipping, and various logistical challenges. It was common for groups to split and reconvene at designated points for efficiency or safety. Troas, located on the northwest coast of Asia Minor (modern-day Turkey), was a strategic port city. It had historical significance as the site of ancient Troy and served as a crucial hub for travel between Asia and Europe. Paul had a history with Troas, having received his pivotal "Macedonian call" vision there (Acts 16:8-10), making it a familiar and important rendezvous point for his team.
Key Themes
This verse subtly contributes to several overarching themes within the book of Acts. Firstly, it underscores the theme of Coordinated Ministry and Teamwork. Paul rarely operated in isolation; his missionary endeavors were inherently collaborative, relying on a diverse group of companions for support, evangelism, and logistical assistance. This verse exemplifies the practical aspects of such teamwork. Secondly, the re-emergence of the "us" pronoun in "tarried for us" signals the return of the "We-Sections", a distinctive literary feature of Acts (e.g., Acts 16:10-17, Acts 21:1-18, Acts 27:1-44 and Acts 28:1-16). These sections indicate Luke's personal presence with Paul, lending an eyewitness quality and heightened detail to the narrative, thus reinforcing the theme of Historical Reliability. Finally, the designation of Troas as a meeting place highlights the theme of Strategic Planning in Mission, demonstrating that the early apostles' movements were not haphazard but involved intentional coordination to maximize their effectiveness in spreading the Gospel.
Exposition and Analysis
Key Word Analysis
Meaning "to go onward, precede (in place or time)." This verb indicates a deliberate action where the named companions traveled ahead of Paul and Luke. It implies a pre-arranged plan for the group to split and then reconvene, highlighting the logistical precision involved in their extensive missionary journeys.
A primary verb meaning "to stay (in a given place, state, relation or expectancy)." Here, it signifies that the companions waited patiently at Troas for Paul and Luke to join them. This word conveys a sense of patient expectation and commitment to their shared mission and fellowship, emphasizing the importance of rendezvous points in their travel strategy.
The accusative case plural of "I" (ego), meaning "us." The sudden appearance of this first-person plural pronoun is highly significant. It marks the re-entry of Luke, the author of Acts, into Paul's immediate company after a period of absence (since Acts 16:17). This "we-section" provides an eyewitness perspective, lending authenticity and vivid detail to the subsequent narrative.
Verse Breakdown
"These going before"
This phrase refers to the specific individuals listed in the preceding verse (Acts 20:4), namely Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, and Trophimus. The Greek verb proérchomai (to go before) clearly indicates that this group traveled ahead of Paul and Luke, likely by a different route or means, suggesting a pre-planned logistical arrangement for their journey.
"tarried for us"
The verb "tarried" (Greek: ménō) implies a period of waiting, indicating that the companions arrived at Troas and patiently awaited the arrival of Paul and the narrator (Luke). The crucial "us" signifies Luke's rejoining of Paul's company, marking the resumption of the "we-sections" in Acts and providing a direct, eyewitness account of the subsequent events.
"at Troas."
This specifies the location where the group reunited. Troas was a significant port city on the northwest coast of Asia Minor, a familiar and strategic point for Paul's missionary travels, serving as a vital nexus for travel between the Aegean and the interior of Asia Minor. Its designation here highlights its role as a pre-arranged meeting point for the team.
Literary Devices
The primary literary device at play in Acts 20:5 is Narrative Precision, characteristic of Luke's meticulous historical writing. Luke, as the author, provides specific, almost logistical, details about travel arrangements, demonstrating a concern for factual accuracy and a desire to present a clear account of the early church's activities. This precision is further amplified by the re-emergence of the We-Section, signaled by the pronoun "us." This shift in narration from third-person to first-person plural indicates Luke's personal presence and participation in the events described, lending an eyewitness authority to the narrative. The inclusion of such a seemingly minor detail as who went ahead and who waited underscores Luke's commitment to presenting a comprehensive and reliable historical record, even in the minutiae of missionary travel.
Theological and Thematic Connections
Acts 20:5, while seemingly a simple logistical note, subtly reinforces the theological principle of the communality of Christian ministry. The early church's mission was never intended to be a solitary endeavor but a collaborative effort, reflecting the diverse gifting and unity of the body of Christ. The strategic coordination and patient waiting demonstrated by Paul's companions highlight the importance of interdependence, shared purpose, and mutual support in advancing God's kingdom. This practical display of teamwork underscores the New Testament's emphasis on believers working together, pooling resources and talents for the common good and the effective spread of the Gospel. It is a testament to the fact that even the mundane details of travel and logistics were imbued with spiritual purpose, contributing to the broader divine plan.
Reflection and Application
Acts 20:5, though brief, offers profound lessons for contemporary Christian life and ministry. It reminds us that effective service for God often requires intentional planning, logistical coordination, and a deep commitment to teamwork. Just as Paul relied on his companions, and they on him, we are called to embrace collaboration within the body of Christ, recognizing that our individual gifts are best utilized when integrated into a collective effort. This verse encourages us to value the "behind-the-scenes" work, the patient waiting, and the diligent planning that often precede significant spiritual breakthroughs. It challenges us to consider how we can better support one another, anticipate needs, and strategically align our efforts to maximize our impact for the Gospel, always prioritizing unity and mutual encouragement over individual ambition. The readiness of Paul's companions to "tarry" for him speaks to a spirit of patience and unwavering commitment to the shared mission, a quality essential for any enduring ministry.
Questions for Reflection
FAQ
Why did "these" companions go before Paul and Luke?
The text doesn't explicitly state the reason, but it was likely a practical logistical arrangement. Travel in the ancient world, especially by sea, could be unpredictable. It was common for groups to split and reconvene at designated points to optimize travel time, secure passage on different ships, or manage resources. By sending some ahead, they might have ensured that accommodations or onward travel arrangements were ready for the entire group upon Paul and Luke's arrival. This highlights the strategic planning involved in their extensive missionary journeys.
What is the significance of the "us" in this verse?
The inclusion of "us" is highly significant because it marks the re-entry of Luke, the author of Acts, into Paul's immediate traveling party. These sections, known as the "we-sections" (e.g., Acts 16:10-17, Acts 21:1-18, Acts 27:1-44 and Acts 28:1-16), indicate that Luke was an eyewitness to the events he describes. This personal presence lends a strong sense of authenticity, detail, and historical reliability to the narrative, providing a firsthand account of Paul's ministry.
Christ-Centered Fulfillment
Though Acts 20:5 is a logistical detail, it finds its Christ-centered fulfillment in the broader narrative of the Great Commission and the nature of the Body of Christ. The coordinated movements and teamwork of Paul and his companions reflect the unified purpose of the church, which is to carry out the mission entrusted by Christ. Just as Jesus sent out His disciples two by two (Mark 6:7), demonstrating the power of collaborative ministry, so too the early church understood that the spread of the Gospel required collective effort, diverse gifts, and strategic planning. The patient waiting of the companions at Troas for Paul and Luke mirrors Christ's own patient and strategic preparation of His disciples for their future mission, ensuring they were equipped and united before sending them out (John 17:20-23). Ultimately, the entire missionary enterprise, enabled by such practical coordination, was a direct fulfillment of Christ's command to make disciples of all nations (Matthew 28:18-20), demonstrating that the church, as Christ's body, works in harmony to extend His kingdom, empowered by His Spirit, until His return (Acts 1:8).