Acts 20:13

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)

we . . . sailed--from Troas.

unto Assos; there . . . to take in Paul: for so had he appointed, minding himself to go afoot--"to go by land." (See on Mar 6:33). In sailing southward from Troas to Assos, one has to round Cape Lecture, and keeping due east to run along the northern shore of the Gulf of Adramyttium, on which it lies. This is a sail of nearly forty miles; whereas by land, cutting right across, in a southeasterly direction, from sea to sea, by that excellent Roman road which then existed, the distance was scarcely more than half. The one way Paul wished his companions to take, while he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_20:13-16

And we went before to ship and sailed unto Assos.

Analysis of service

1. These arrangements were under Pauls own hand. He himself would Lake the twenty miles walk and make a religious exercise of the journey. He wanted no human companion; Jesus Himself would draw near. There are times when human companionship becomes a burden, when we must be left alone; and walking is an appointed means and help of intellectual and spiritual study. Locomotion helps the processes of thought. Do we walk alone and meditate in the field at the eventide--the tired day taking its rest, the battle halting awhile?

2. Paul joined the ship, passed on with his companions to Miletus, and saw the white palaces of Ephesus, which, perhaps, tempted him to go back to the old battlefield. Therein he knew his weakness. It was never safe to show Paul the marks of an old controversy, unless he had ample time to return and complete the purpose of the sacred fray. A trait of his character reveals itself in this comparatively trivial incident (Act_20:16). He had a vow to discharge, or some hidden purpose to carry out, and therefore he felt safest on board ship. Yet he could not pass by wholly; so here the mastermind comes out again (Act_20:17). He must have a few words with them, not new, but old, words spoken in new tones. We can never hope to preach a new gospel, but we can always preach the old gospel in a new accent. Every man has his own tone, has his own tears and emphasis. So the gospel is the same and not the same--unchangeable yet changing with all the varying phases of daily pilgrimage, and taking upon itself the newness of the present necessity.

3. Paul is about to make his greatest speech. Intellectually he may have stood higher, but he is not going to be intellectual now; his heart is going to speak. Some people have failed to find a heart in Paul, and have found nothing but heart in John. Did John, or any other man, ever deliver such a speech as this? If any man wishes to know what Paul was, he can find the whole man in these pathetic sentences.

4. Listen to the now veteran speaker (verse 18). Paul lived a public life, and was able to appeal to the life he had led. Paul was a great preacher, because he was a great man. He calls attention not to particularly prepared utterances, by which he said he was now ready to abide, but he says, Look at the whole life; I am willing to be judged by that. Will it not be so at the last? We judge a man a day at a time. But life is not a question of single days; you must judge the supreme purpose of a man, and so judged, some of us will be better than we have ever been accounted to be, and some may be much worse. We must take in the all seasons, and leave to God the complete judgment, because He knows what we have done, what we have resisted, what we would have done if we could. He will connect our prayers with our service, our aspirations with our attempts, and within the continual tumult of contradictions He will find the real man, and crown him, or sentence him to a great distance from the light.

5. Paul says he has served the Lord with all humility of mind, etc. Some people would call this egotism; but there are two egotisms--the little egotism that thinks about itself, and the unconscious and heroic egotism which never thinks about itself, even whilst apparently speaking only in its own name. With all humility of mind--that is the root of spiritual genius. The secret of the Lord is with them that fear Him; and He will show them His covenant. The meek will He guide in judgment, but the proud He knoweth afar off. Where there is humbleness of soul there is great expository power. If we were better men, we would be better students; if we were humbler, we would be more learned; if we were less, we would be more.

6. With many tears. Tears are good readers. They may stumble over the letter, but they have great skill in seeing the spirit. We see most when our eyes are shut, so our hearts see most when they have no eyes but tears. A ministry baptized with tears must help us. It comes down amongst the people, and speaks to their immediate life, and shows the worst how he may be better, and the best how he may improve. Let us have ministers who can sympathise. We shall then find that the highest argument is clothed with the supremest tenderness, and that the man who stands upon rocky heights speaking great words of might can also come down to pray by the cradles side, and plant the flowers of intercession around the edge of the open tomb.

7. And many temptations. This is quite an outline of ministerial education! An untempted minister will never do us any good; an untried man will talk over our heads. My great preacher must be a man who can say, I have fought a severer fight than you are fighting; I know the devil better than you know him; and now, my brother--crushed, bruised, nearly gone--you and I must, in Gods strength, fight out this whole thing, and in the grace of the Cross get back again the manhood we have lost. To speak so is to be sure of a good hearing, for the poor, self-distressing heart knows the voice of experience. (J. Parker, D. D.)

For Paul had determined to sail by Ephesus.

Christian service

1. It is sometimes necessary for the Christian worker to sail right by the Asia that seems so much to need his presence in the pursuance of his duty doing elsewhere.

2. He is a wise Christian who is ready to modify his plans when their efficiency will be increased by such modification. He is a wise enthusiast in the cause of foreign missions who also turns his attentions sometimes to the needs of the home missionary field.

4. It is a wise procedure sometimes to hasten home from effort in the needy field s of Asia and Greece to cheer by ones presence the workers in ones own Jerusalem. (S. S. Times.)

For he hasted, if it were possible for him to be at Jerusalem the day of Pentecost.--

Resolution and submission

It is right to make our plans for the future, and to do the best we can to carry out those plans, even though we are ready to give them all up at any moment at the call of God. Resignation is not shiftlessness. Submission of the will implies having a will which can be submitted. The Christian who is readiest to stop work, and to lay down his life, when God would have him quit working and living, is the Christian who is most zealous and determined in his life work, while he is at it. A locomotive can run over a downgrade faster than a gravel car can; and it can come to a dead stop half-way down, as the other cannot. The very steam which enables the locomotive to stop, is the force which gives it its added propelling power. Look ahead to your Jerusalem, and plan to be there in time, even while you are stopping, or running, by the way, as Providence indicates to be your duty. (H. C. Trumbull, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 20:13-16. And we went before to ship — Namely, those that were to go with Paul; and sailed unto Assos — A city to the south of Troas; there intending to take in Paul — Who went thither on foot — The place being much nearer by land than by sea; and in order that, being alone for a while, he might employ himself in meditation and prayer, his public work allowing him little time for retirement and private devotion: or, perhaps, he might intend to call on some friends by the way. And when he met us — At Assos, according to his own appointment; we took him in, and came to Mitylene — The chief city of the island of Lesbos, about seven miles distant from the Asiatic coast; and came the next day over against Chios — The island so famous for producing some of the best Grecian wines. The day following they touched at Samos, and, making a short stay at Trogyllium, came the next day to Miletus — A city of Caria, south of Trogyllium. For Paul had determined to sail by Ephesus — Which lay on the other side of the bay, without calling there; because he would not spend the time in Asia — Having now no time to spare; for he hasted to be at Jerusalem, by the day of pentecost — Knowing that a great concourse of people from all parts of Judea, and from distant provinces, would be there, as usual, (Act 2:1-5,) to celebrate that festival, and that he should thus have an opportunity of testifying the gospel of the grace of God to many, both Jews and proselytes, and of thereby enlarging the kingdom of the Lord Jesus. Besides, the feast of pentecost had been rendered particularly famous among the Christians, by the extraordinary effusion of the Holy Spirit at that time.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Paul’s Coast Voyage to Miletus, Act_20:13-16.

13. To go afoot—By a short cut across the neck of the peninsula. Very probably Paul was accompanied by some of his converts of Troas desirous, apart from the ship’s company, to continue the converse in which they had beguiled the past night, as they never might see him more. A fine Roman road was open for his travel, lined by a celebrated forest of oaks, then, probably, in full foliage.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_20:13. To go afoot.—Or, by land. “A paved road extended from Troas to Assos; so that starting even as late as seven or eight A.M. Paul could have reached Assos, twenty miles distant, in the afternoon” (Hackett).

Act_20:14. And when he met with us. Ramsay thinks the imperfect συνέβαλλεν (was meeting) may imply that Paul did not actually enter Assos, but was descried and taken in by boat, as he was nearing the city. Mitylene.—On the east coast of Lesbos, of which island it was the capital.

Act_20:15. Having tarried at Trogyllium is omitted in the R.V. after the best MSS., but is supported by many ancient authorities.

Act_20:16. For Paul had determined to sail past Ephesus. Alford thinks these words show that Paul had hired the ship at Philippi for the voyage to Patara. Ramsay thinks that had the ship been under Paul’s command he would have stopped at Ephesus instead of sending for the elders to Miletus. Because he would not spend the time in Asia. Lit., that it might not come to pass that he spent time in Asia, i.e., in Ephesus. The next clause supplies the reason.

HOMILETICAL ANALYSIS.—Act_20:13-16

Sailing past Ephesus; or, bound for Jerusalem

I. From Troas to Assos.—

1. When Paul and his companions left Troas. Obviously after the assembly spoken of in the preceding paragraph had broken up, on the morning of the tenth day of April, a Monday. Possibly Paul’s companions may have departed before the conclusion of the service, since they are said to have preceded him. Paul himself not only closed the meeting, but may have lingered an hour or two before setting out.

2. How Paul and his companions reached Assos.

(1) Paul’s companions went by ship from the harbour of Troas. Assos lay upon the Mysian coast, about twenty-four miles south of Troas by land, and forty by sea. The voyage would probably, with favourable winds, occupy four or five hours.

(2) Paul himself went the land way to Assos, and would most likely meet the ship on arrival. The road lay “through the southern gate, past the hot springs, and through the oak woods—then in full foliage—which cover all that shore with greenness and shade, and across the wild water-courses on the western side of Ida” (Conybeare and Howson, ii. 229).

3. Paul’s reasons for selecting the land route. These can only be conjectured. Perhaps he wished

(1) to visit friends on the way (Meyer, Wendt); or

(2) to enjoy the company of his Troas friends, who could convey him on the road but could not well obtain accommodation on the ship; or

(3) to recruit his health (Calvin); or

(4) to secure a brief interval of quiet for meditation and communion with heaven, after the exciting scenes and incidents of the week at Troas (Baumgarten, Ewald, Lange), though after all it is doubtful whether he would be allowed to make the journey alone (Zöckler).

II. From Assos to Mitylene.—

1. The voyagers. Paul, on reaching Assos, at once stepped on board the ship, which was probably lying to and waiting his arrival. The missionary company, with him at its head, was complete.

2. The voyage. As Mitylene was distant from Assos thirty miles, the entire voyage from Troas to Mitylene, seventy miles, might easily be accomplished in one day.

3. The port. Mitylene (the modern city being called Castro), where the ship appears to have anchored for the night “because it was the time of dark moon” (Conybeare and Howson), was the chief city of Lesbos (now Metilino or Metelin). “The beauty of the capital of Sappho’s island was celebrated by the architects, poets, and philosophers of Rome” (Conybeare and Howson).

III. From Mitylene to Miletus.—

1. First day’s (Tuesday’s) journey. From Mitylene to Chios, the modern Scio, one of the largest and most beautiful islands on the coast of Asia Minor. Chios, “whose green fields were the fabled birthplace of Homer” (Farrar), was celebrated both for its beauty and for its wines; in modern times the levity of its inhabitants appears to have passed into a proverb, “It is easier to find a green horse than a sober-minded Sciot” (Conybeare and Howson).

2. Second day’s (Wednesday’s) journey. From Chios to Samos, passing by Ephesus, and from Samos to Trogyllium. Samos, the island, was separated from the mainland by a narrow channel, at one point not more than a mile broad. Samos, the town, was in Paul’s day a free city. Here, however, the vessel did not anchor, but pushed on a mile further south to Trogyllium, a harbour on the mainland of Ionia, at the foot of Mount Mycale, and opposite the island where it is nearest the shore. In Trogyllium the ship lay to for the night.

3. Third day’s (Thursday’s) journey. From Trogyllium to Miletus, on the confines of Caria, and twenty eight miles south of Ephesus. Why the apostle passed by Ephesus is stated by Luke. It was not because he had not command of the ship, which he may have had (Hackett thinks he may have chartered it for himself and his friends; but see “Critical Remarks”), or because he did not long to revisit his Ephesian converts, or was afraid of the enemies he might encounter there (1Co_16:9); but because his desire to reach Jerusalem before Pentecost rendered every delay, whether voluntary or involuntary, dangerous. Why if he anchored at Trogyllium he did not summon the Ephesian elders thither must be left unanswered (see next Homily).

Learn.—

1. That persons who go on God’s business may travel by sea or land with easy minds.

2. That solitude and society are alike helpful to the religious life.

3. That the geographical accuracy of Luke’s narrative is an indirect argument in favour of its truthfulness.

4. That good men delight in the assemblies of the saints.

HINTS AND SUGGESTIONS

Act_20:13. Paul alone on his Way to Assos; or, the Quiet Hours of a Much-employed Servant of God. As hours—

I. Of testing intercourse with himself.

II. Of holy communion with the Lord.

III. Of blessed rest from the tumult of the world.

IV. Of earnest collectedness for new conflicts.—Gerok.

Act_20:16. Paul’s desire to be in Jerusalem at Pentecost. The motives for this were probably various.

I. For his Jewish brethren’s sake.—He knew that his presence at that feast would be acceptable to his stricter fellow-countrymen, and he was ready to become all things to all men to gain some.

II. For his own sake.—The feast of Pentecost would revive memories of the great birthday of the Christian Church, and so might perhaps inspire him with fresh zeal, since even he could not dispense without times of revival.

III. For the gospel’s sake.—The immense gathering of foreign Jews in Jerusalem at that feast would afford him ample opportunity for bringing the claims of the gospel before his countrymen; and Paul was not the man to forget to enter in by every open door.

IV. For the Gentile Churches’ sakes.—He may have wished to present the Gentile contributions for the poor saints in Jerusalem to the Church there, at a time when the spectacle of their liberality would be witnessed by vast numbers of his Jewish brethren, who, he may have hoped, would be favourably impressed thereby.

V. For his future plan’s sake.—As Paul was contemplating a journey to Syria and Rome after he had visited Jerusalem, he may have deemed it better not to wait till Tabernacles, but to repair to the metropolis at Pentecost.

Hastening to Jerusalem

I. A proof of Paul’s diligence.—The apostle was no idler, who had time to waste, but a busy worker, who improved every moment.

II. An evidence of Paul’s wisdom.—He wished to reach the capital at the best time for preaching the gospel—viz., when he could meet the largest number of his countrymen.

III. A mark of Paul’s love.—If, as there is reason to believe, he was carrying the Gentile contributions above referred to, he desired not to keep them from their destined recipients a moment longer than was necessary.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

20:13-15 Assos was a key city in Mysia on the east coast of the Aegean Sea. • Mitylene was the most strategic city on the island of Lesbos. • The island of Samos was of major importance on the trade routes from Asia Minor to the west and from the Aegean Sea to Egypt.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 20:13. Ἦν διατεταγμένος) In a middle signification. See Bud. comm. col. 898. So he had determined concerning himself.—πεζεύειν) he preferred to go on foot, although he had passed the night without sleep, and although Assos was a town of difficult and dangerous approach, as Eustathius observes.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_20:13. Ἡμεῖς] without Paul.

Ἄσσος, a seaport in Mysia, south of Troas, opposite Lesbos, ἐφʼ ὑψηλοῦ κ. ὀξέος κ. δυσανόδου τόπου, Steph. Byz.

ἦν διατεταγμ.] middle (Winer, p. 246 [E. T. 328]), for he had so arranged, namely, that they should from thence (ἐκεῖθεν) receive him on board (ἀναλαμβ.).

αὐτός] He for his part chose the route by land, probably because he had a particular official object in view. More arbitrary are the suggestions of Calvin, that it took place valetudinis causa; of Michaelis and Stolz, that he wished to escape the snares of the Jews; of Lange, that he acted thus in order to withdraw himself from the circle of his too careful protectors; and of Ewald, that he did so in order to be solitary.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 20:13 . ἡμεῖς , i.e. , without Paul. Ἄσσον : south of Troas in the Roman province of Asia, and some miles east of Cape Lectum. The opposite coast of Lesbos was about seven miles distant. Its harbour gave it a considerable importance in the coasting trade of former days. A Roman road connected it with Troas and the Troad coast. The sculptures from the Temple of Athena erected on the hill on which Assos itself was built form some of the most important remains of archaic Greek art: most of them are now in Paris. “Assos” (Ramsay), Hastings’ B.D., B.D. 2 . Steph. Byz. describes Assos as situated ἐφʼ ὑψηλοῦ καὶ ὀξέος καὶ δυσανόδου τόπου . ἀναλαμβάνειν : assumere in navem; cf. Polyb., xxx., 9, 8. The only other instance at all parallel in N.T. is 2Ti 4:11 , where we might render “to pick him up on the way,” Lightfoot, Biblical Essays , p. 437. διατεταγ .: with middle significance, cf. Act 7:44 , Act 24:23 ; Winer-Moulton, xxxix., 3. πεζεύειν : “to go by land,” R.V. (margin, “on foot”): “de terrestri (non necessario pedestri) itinere,” Blass; a much shorter route than the sea voyage round Cape Lectum. The land journey was about twenty miles, Itin. Anton. , B.D. 2 . Probably Paul took the journey in this way for ministerial purposes; others suggest that he did so for the sake of his health, others to avoid the snare of the Jews, or from a desire for solitude. But it may be questioned whether this somewhat lengthy foot journey would be accomplished without any attendant at all. It does not follow, as has been supposed, that the ship was hired by Paul himself, but that he used its putting in at Assos for his own purpose.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 13. Sailed unto Assos] Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. v. 30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea.

Intending to take in Paul] αναλαμβανειν, To take him in AGAIN; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Ac 20:6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. When we had taken ship. It is uncertain why Paul did choose rather to go by land, whether it were because sailing might be to him troublesome, or that as he did pass by he might visit the brethren. I think that he did then eschew the sea for his health’s sake. And his courtesy is greatly to be commended, in that he spared his companions. For to what end did he suffer them to depart, save only that he might ease them of the trouble? So that we see that they did strive among themselves in courtesy and good turns. They were ready and willing to do their duty; but Paul was so far from requiring things straitly at their hands, that of his own accord and courtesy he did remit those duties which they were ready to do; yea, setting aside his own commodity, he commanded them to do that which was for their comfort. It is well known that the city Assos is by the describers of countries attributed to Troas. The same, as Pliny doth witness, was called Appollonia. They say that it was a free city of the AEtolians.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) And sailed unto Assos.—The port of Assos. lay about twenty-four miles to the south of Troas. We can only conjecture St. Paul’s motives for going thither himself by land while his companions went by sea. In Act_16:8 we find that he had avoided Mysia to press on to Troas; but he may well have extended his labours thither during his two years’ sojourn in Asia, and have wished, before he started for Jerusalem, in the full belief that he was never to return to those regions (Act_20:25), to say a few words of parting counsel. Possibly, also, after the exciting scene at Troas, he may have been glad to have even a couple of days of comparative solitude for meditation and prayer as to the great work that lay before him, before embarking on the ship, with all its motley crew of passengers and sailors.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–16. Paul goes on foot to Assos, then by sea to Miletus

13. And we went before to ship] The conjunction should be adversative. The writer is describing now what the rest, without St Paul, did. Read “But we,” i.e. St Luke and some of the other companions of the Apostle, “going before to the ship,” i.e. before St Paul’s departure from the congregation and those events by which it was attended.

and sailed unto Assos] Better “set sail for Assos.” The verb is only indicative of the putting-out to sea. Assos was in Mysia, on the north shore of the gulf of Adramyttium. Opposite and about seven miles out at sea lay the island of Lesbos. There was a Roman road from Troas passing through Assos. So while the ship went round the cape Lectum, the Apostle was able to come by land and be taken on board by his companions.

there intending … to go afoot] The last verb when opposed to a journey by sea, need not necessarily signify a pedestrian journey, but may mean only “by land.” This (as Rev. Ver.) seems the better rendering here, for although the distance between Troas and Assos is only 20 miles, yet after the labours and excitement of the past night, a walk of that length would scarcely have been contemplated by the Apostle, when his companions in the ship already had the start of him. Many reasons have been suggested why St Paul separated for a few hours from his friends: that he wished for solitude: that he would not be at sea one moment before he could help it: that there was some Christian duty which he could perform on the way: or for his health’s sake. The historian, who probably knew, has not told us, and conjectures in such a case are valueless.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he met with us at Assos,.... According to appointment:

we took him in; to the ship, and so sailed on:

and came to Mitylene; a city in Lesbos (u), an island in the Aegean sea, now Metelino: sometimes the island is so called, and is about seven miles and a half from the continent: of this city Vitruvius (w) says, that it was magnificently and elegantly built, but not prudently situated; for when the south wind blew, men were sick in it, and when the northwest wind blew they had coughs, and when the north wind blew, they were restored to health. Some say it had its name from Mitylene, the daughter of Macaria or Pelops; others from Myto, the son of Neptune and Mitylene; and others from Mityle, the builder of it. (x) Hillerus inquires, whether it may not be so called from the Chaldee word, "Matlana", used in the Targum on Job 40:13 which signifies "a bar", this city being as a bar to Lesbos, which shut it up. It was famous for being the native place of Pittacus, one of the seven wise men of Greece, a great philosopher and legislator, who, with others, conquered Melanchrus the tyrant of Lesbos, whom the inhabitants of Mitylene greatly honoured, and made him their governor; and a field, which they gave him, was called after his name Pittacius (y): of this place was Theophanes, a famous historian, who wrote the history of Pompey the great, and was familiar with him, and honoured by him, as Cicero (z) relates: other persons of note are said to be of this place, as Alcaeus a lyric poet, and Diophanes a rhetorician. It does not appear that the apostle stayed and preached the Gospel here, or that any Gospel church was here by him raised; no mention is made of it in ecclesiastical history until late: in the "second" century Heathenism prevailed in the island, the Lesbians sacrificed a man to Dionysius. In the "fifth" century we read of a bishop of this island in the Chalcedon council: in the "sixth" century there was a bishop of Mitylene, in the fifth Roman synod: in the seventh century, Gregory, bishop of Mitylene, assisted in the sixth council at Constantinople, and Theodorus of the same place: in the eighth century Damianus, bishop of the same place, was present in the Nicene council (a).

(u) Plin. l. 5. c. 31. Mela, l. 2. c. 14. (w) De Architectura, l. 1. c. 6. p. 27, (x) Onomasticum Sacrum, p. 887. (y) Laert, Vit. Philosoph. l. 1. p. 50. (z) Orat. 26. pro Archia, p. 814. (a) Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 193. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 10. p. 253, 254. cent. 8. c. 2. p. 6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.

Ver. 13. Assos] A chief city of Mysia, called also Apollonia, on the Asiatic shore.

To go on foot] Haply for his health’s sake, or for more convenience of visiting the brethren, whose edification he minded more than his own ease.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sailed unto Assos - There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by land was about 20 miles, while the voyage round Cape Lecture was nearly twice as far, and accordingly Paul chose to go to it on foot.

Minding himself - Choosing or preferring to go on foot. Most of his journeys were probably performed in this way.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Assos; a city in Mysia, called also Apollonia, not far from Troas either by water or land.

Minding himself to go afoot; Paul’s going on foot might be the rather, that so he might have the better opportunity to scatter the seed of the gospel as he went, going through towns and villages, and conversing still with some or other, more than in sea journeys can be expected. So greedy of winning souls to Christ was this holy man, that he ordered every step, as near as he could, towards it. But St. Paul might desire to go alone thus on foot, that he might enjoy more free and full communion with God, having only God and his own soul to converse with.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But for and, A.V.; going for went, A.V.; the ship for ship, A.V.; set sail for and sailed, A.V.; for for unto, A.V.; intending for minding, A.V.; by land for afoot, A.V. Assos. A seaport on the coast of Troas, twenty-four Roman miles from Troas. The town was built on a high and precipitous cliff. Luke does not tell us why on this occasion he was separated from Paul. Had he appointed. The passive diatetagmenov hn is acre used in an active sense, as in Died. Sic. (quoted by Kuinoel) and other Greek writers (see Steph., "Thesaur."). But some consider it as the middle voice (Meyer).

Vers. 13-38. The charge.

The previous section brought before us St. Paul"s labors as a missionary and an evangelist. The present section sets him before us as the Christian bishop, delivering his solemn charge to the presbyters of the Church. The qualities brought out in the charge are a transparent integrity of character; a noble ingenuousness, which enables him to speak of himself without a particle of vanity; and a resoluteness of purpose to do what is right, which no persuasion could weaken and no dangers turn aside. And then, besides, there is the most tender care for the Church of God. We see a mind full of anxious thought for the future of the Church which he loved, and loved doubly because he knew that Christ loved it and had died for it. We see a prescience and a wisdom which looked at things as they really were, and not as he wished them to be; which took a true measure of cause and effect; and did all that could be done to provide an antidote to the coming evils which he foresaw. Foreseeing the rise of heresies and false teachers, and the rapid growth of false doctrine, which would make havoc among the flock, he threw the whole vigor of his intellect, and the whole warmth of his affection, into the address by which he hoped to raise up in the clergy before him an effectual barrier against the destruction which he feared. And certainly, if words have any effect; if the eloquent speech of one whose life is still more eloquent than his tongue, can move the hearts and stir the spirits of other men, albeit they be men of inferior mould, to virtue and energy of holy action; if prayer and blessing, bursting forth from the full heart of a chosen vessel of God"s grace, have any influence and bear any fruit; it must be that this eloquent charge, so simple, so forcible, so pathetic, so plainly stamped with the image of Paul"s inner man, wrought powerfully upon the minds of the Ephesian presbyters. His words must have brought back the memory of his self-denying and superhuman labors; and many a resolution must have sprung up in their hearts to live for Christ, and to be steadfast unto death in defense of his precious truth. And when they rose up from that parting prayer, with streaming eyes and sobbing voice, surely they must have gone back to the oversight of their flocks with a devotion such as they had never felt before. So great is the influence of burning words, glowing with love and enforced by example, when they proceed from one whose office and whose character alike command reverence and respect. God grant that his Church may ever be "ordered and guided by faithful and true pastors, through Jesus Christ our Lord!

Vers. 13-16. Troas to Miletus.

A glimpse into the activity of Paul"s life.

I His extraordinary ENERGY. Walking probably some twenty miles to Assos to meet the vessel. His independence of character. Although a man of strong affections, he loved to be alone sometimes. His purposes were maturely formed and resolutely carried out.

II His spiritual life was sustained by FELLOWSHIP WITH BRETHREN. The long voyages made in those days in sailing-vessels of only moderate speed would afford time for conversation with Luke and others, for a narrative of the past labor to be at least laid up in Luke"s memory. Possibly prepared under the apostle"s direction.

III The movements of the messenger of Christ were not capricious and arbitrary, but under the SPECIAL GUIDANCE OF THE SPIRIT. He passed by Ephesus because the Spirit urged him on towards Jerusalem. He was lifted above all thought of self and offered as a sacrifice in spirit. An example of Christ-like devotion. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Being himself to go on foot - That he might enjoy the company of his Christian brethren a little longer, although he had passed the night without sleep, and though Assos was of difficult and dangerous access by land.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

From Troas to Miletus:

v. 13. And we went before to ship, and sailed unto Assos, there intending to take in Paul; for SO had he appointed, minding himself to go afoot.

v. 14. And when he met with us at Assos, we took him in, and came to Mitylene.

v. 15. And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.

v. 16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia; for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

The companions of Paul went down to the ship and embarked without him, sailing down to the city of Assos on the Adramyttene Gulf. The distance by water is about forty miles, while the trip overland is only about half as far. Paul had so ordered it, intending to make the trip afoot and to have them take him into the ship, to pick him up in the evening or on the next day. Paul was worn out with the labors and the excitement of the past weeks, not to speak of the constant menace due to Jewish hatred. A small journey afoot, therefore, though it was made after a night without sleep, would give him the opportunity to be alone in prayer with his Lord, besides affording the diversion of constantly shifting scenery along the way, a relief for body and mind. Note: There is much room for thought here for such as can read between the lines, both as to the burdens borne by a faithful preacher and to the necessity of solitude and recreation at times. When Paul had joined his companions on the ship at Assos, either the same evening or the next morning, and had been picked up by them, they went on to Mitylene, a harbor on the eastern coast of the island of Lesbos, where they anchored for the night, the channel being somewhat dangerous to navigate in the dark. The following day they made good headway, being able to reach a point near the mainland opposite the island of Chios, where they anchored for the night. Their next station was the island of Samos, south of the Caystrian Gulf, and southwest of Ephesus. To reach the island, they struck directly across the gulf and thus did not land at Ephesus. From Samos they crossed to the mainland, having some delay at Trogyllium, probably to take on or unload a part of the cargo. But from there it was only a short run to Miletus, the port at the mouth of the Maeander, a populous and important city, with a large inland trade, where the vessel was to stay for several days. The trip from Troas to Miletus had thus taken from Monday morning to Saturday evening. And Paul did not take the time to stop off somewhere and take a coastwise boat to Ephesus, for he had decided not to stop there on this trip, the delay such an action might occasion being his main reason. His hurry was due to the fact that he wanted to be in Jerusalem for the Festival of Pentecost. This plan left him barely seven weeks from the time he had started from Philippi, and approximately three of these were now gone.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here an account is given of several travels of the apostle; namely, from Troas to Assos, from thence to Mitylene, next day to Samos, then to Trogyllium, and the day following to Miletus, passing by and not touching at Ephesus; for the apostle having an earnest desire to be at Jerusalem at the feast of Pentecost, so that he might in that concourse have a larger opportunity for spreading the gospel, he would not now call at Ephesus, lest he should be detained too long by the brethren there.

From the whole note, 1. The indefatigable diligence of this great apostle, and his unwearied industry in the service of the gospel; how he travels from place to place, and here from Troas to Assos, on foot all alone by land; he did not effect to ride with a pompous train and retinue, but he goes on foot, expecting to meet with more opportunity of sowing the seed of the gospel as he passed through towns and villages by land, among those he conversed with; so intent was this holy man on the work of winning souls; whereas had he travelled by sea, this opportunity had been lost. An happy example for all the ministers of Christ, to prefer an opportunity of doing good to the souls of others, before their own ease or profit.

Note, 2. The true reason why St. Paul was so very desirous to be at Jerusalem at the feast of Pentecost: not that he placed any religion in observing this abrogated feast, but because the vast concourse of people at such times would give him a fairer opportunity to glorify Christ, and to propagate the gospel. This made him so desirous to get to Jerusalem by the feast of Pentecost.

Learn thence, that the ministers of Christ, without the imputation of vain-glory, or seeking popular applause, may warrantably desire, and occasionally lay hold upon, an opportunity of dispensing a word to a numerous auditory, in hopes that, casting the net of the gospel among many, they may enclose some.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. Paul and his whole company departed at an early hour in the morning, and the meeting breaking up at daybreak for this purpose. But their routes for the day were different. (13) " We went forward to the ship, and sailed for Assos, intending there to take in Paul; for so he had appointed, intending himself to go on foot. " The coasting voyage of the ship around Cape Lectum to Assos was about forty miles, while the distance across was only twenty. This would enable Paul to reach that point on foot about as soon as the ship could sail there with favorable winds. His motive in choosing to walk this distance, and to go alone, has been a subject of various conjectures. But the deep gloom which shrouded his feelings, caused by prophetic warnings of great dangers ahead; by the critical state of the Churches everywhere; and by the final farewell which he was giving to Churches which he had planted and nourished, naturally prompted him to seek solitude for a time. On shipboard solitude was impossible, and while in port there was always a group of disciples or a whole congregation claiming his attention. His only opportunity, therefore, during the whole voyage, for solitary reflection, such as the soul longs for amid trials like his, was to seize this occasion for a lonely journey on foot. Amid the more stirring scenes of the apostle's life, while announcing, with oracular authority the will of God, and confirming his words by miraculous demonstrations, we are apt to lose our human sympathy for the man, in our admiration for the apostle. But when we contemplate him under circumstances like the present, worn down by the sleepless labors of the whole night; burdened in spirit too heavily for even the society of sympathizing friends; and yet, with all his weariness, choosing a long day's journey on foot, that he might indulge to satiety the gloom which oppressed him, we are so much reminded of our own seasons of affliction, as to feel, with great distinctness, the human tie which binds our hearts to his. No ardent laborer in the vineyard of the Lord but feels his soul at times ready to sink beneath its load of anxiety and disappointment, and finds no comfort except in allowing the very excess of sorrow to waste itself away amid silence and solitude. In such hours it will do us good to walk with Paul through this lonely journey, and remember how much suffering has been endured by greater and better men than we.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13–16. Sailed unto Assos. The distance from Troas to Assos by sea, round Cape Lectum, was about forty miles, while across by land it was only half as far. Paul, probably attended by a number of brethren, chose to walk across. Vast ruins now mark the site of the seaport of Assos.

Mitylene. The next stopping place, about thirty miles from Assos, still the capital of the island of Lesbos. It is now called Castro.

Sailed to Chios. A populous island near the Asiatic coast, famed for its wine. In 1822, the Turks almost exterminated the inhabitants in a frightful massacre. Samos. All these islands are celebrated in Greek history. Samos is separated from the coast only by a narrow channel. Trogyllium. A promontory not far from Ephesus. Came to Miletus. A city famous from the time of Homer, but at this period sinking in importance on account of the prosperity of Ephesus, only thirty miles away. A swamp and a few ruins now mark its site.

Paul had determined to sail by Ephesus. If he stopped at this scene of three years' labor, he felt that he could not tear himself away without a considerable stay. But it was his plan to be in Jerusalem at Pentecost, now not far off. Hence, instead of stopping at Ephesus, he sent for the elders to visit him at Miletus.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

The writer Luke, Paul, and his other companions continue their travels; however, Paul goes separately for part of the trip.

General Information:

Here the word "we" refers to the writer and those traveling with him, but not to the reader. (See: Exclusive and Inclusive "We")

General Information:

The words "he," "himself," and "him" refer to Paul.

We ourselves went

The word "ourselves" adds emphasis and separates Luke and his traveling companions from Paul, who did not travel by boat. (See: Reflexive Pronouns)

sailed away to Assos

Assos is a town located directly below present day Behram in Turkey on the coast of the Aegean sea. (See: How to Translate Names)

he himself desired

Himself is used to emphasize that this is what Paul wanted. (See: Reflexive Pronouns)

to go by land

"to travel on land"

went to Mitylene

Mitylene is a town located in present day Mitilini in Turkey on the coast of the Aegean sea. (See: How to Translate Names)

translationWords

Paul

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13–16. PAUL GOES ON FOOT TO ASSOS, THEN BY SEA TO MILETUS

13. ἡμεῖς δέ προελθόντες ἐπὶ τὸ πλοῖον, but we going before to the ship. St Luke now describes what he and the rest, without St Paul, did next. They started from Troas before St Paul’s departure, and coasted along while the Apostle went by land.

ἀνήχθημεν ἐπὶ τὴν Ἄσσον, and set sail for Assos. ἀνάγειν is the verb for ‘putting out to sea.’ Assos was in Mysia, on the north shore of the gulf of Adramyttium. Opposite and about seven miles out at sea lay the island of Lesbos. There was a Roman road from Troas passing through Assos. So while the ship went round the cape Lectum, the Apostle was able to come by land and be taken on board by his companions.

οὕτως γὰρ διατεταγμένος ἦν, for so he had arranged. This is used as a middle perfect, and intimates the personal provision of the Apostle. This is also emphasized by the αὐτός in the next clause.

πεζεύειν, to go by land. πεζεύω when opposed to a journey by sea need not necessarily signify a pedestrian journey, and it seems better not to press that meaning here. For although the distance between Troas and Assos is only 20 miles, yet after the labours and excitement of the past night, a walk of that length would scarcely have been contemplated by the Apostle, when his companions in the ship already had the start of him. Many reasons have been suggested why St Paul separated for a few hours from his friends: that he wished for solitude: that he would not be at sea one moment before he could help it: that there was some Christian duty which he could perform on the way: or for his health’s sake. The historian, who probably knew, has not told us, and conjectures in such a case are valueless.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. Ἄσσον] A sea-port (also called Apollonia, Plin. v. 32) in Mysia or Troas, opposite to Lesbos, twenty-four Roman miles (Peutinger Table) from Troas, built on a high cliff above the sea, with a descent so precipitous as to have prompted a pun of Stratonicus, the musician (see viii., p. 352), on a line of Homer, Il. ζ. 143, Ἄσσον ἴθʼ, ὥς κεν θᾶσσον ὀλέθρου πείραθʼ ἵκηαι. Strab. xiii. 1, p. 126, Tauchn.

Paul’s reason is not given for wishing to be alone: probably he had some apostolic visit to make.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

To go afoot [πεζευειν] . Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A. V. preserves the etymology of the Greek verb. The distance was twenty miles; less than half the distance by sea.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.