Acts 20:16

20:16 The Festival of Pentecost was one of the three Jewish pilgrimage festivals (see study note on 2:1-4).

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

Act 20:16. Ἔκρινε) determined. For Ephesus was in the rear.—χρονοτριβῆσαι) Not even in Asia would Paul have wasted time without fruit: but he considered that he would have been nevertheless wasting time, if (though obtaining some fruit) he neglected thereby greater fruits.—τὴν ἡμέραν, the day) The Accusative of time.—Πεντηκοστῆς, of Pentecost) Time was urgent: Act 20:6. At the feast there were great concourses of people; and therefore a great opportunity of winning souls.

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

Act_20:16-17. The ship was thus entirely at his disposal, probably one hired specially for this voyage.

παραπλ. τ. Ἔφεσον] he sailed past Eph.; for in the chief church of Asia, to which Paul stood in such intimate relation, and where he also would encounter his opponents (1Co_16:9), he would have been under the necessity of tarrying too long. In order to avoid such prolonged contact with friend and foe, because on account of the aim of his journey he might not now spend the time (χρονοτρ., comp. Aristot. Rhet. iii. 3; Plut. Mor. p. 225 B) in Asia, he arranged the interview with the presbyters, which was to subserve the longing of his parting love as well as the exigency of the threatening future, not at the very near Trogyllium, but at Miletus, distant about nine geographical miles from Ephesus.

εἰ δυνατ. ἦν αὐτῷ] if it should be possible for him. Direct form of expression (Kühner, § 846). Of another nature is the conception in Act_27:39 : εἰ δύναιντο.

γένεσθαι] in the sense of coming, as in Joh_6:25; Luk_22:40, al. Comp. Act_21:17, Act_25:15.

πέμψας] as in Mat_14:10, and in the classical writers. He caused them to be summoned to him by an embassy to Ephesus.

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 20:16 . ἔκρινε (see critical note) … παραπλεῦσαι τὴν Ἔ .: “to sail past Ephesus,” R.V., i.e. , without stopping there. The words have sometimes been interpreted as if St. Paul had control over a ship which he had hired himself, and could stop where he pleased, so Alford, Hackett, Rendall. But if so, there seems no definite reason for his going to Miletus at all, as it would have been shorter for him to have stopped at Ephesus, or to have made his farewell address there. According to Ramsay the probabilities are that Paul experienced at Troas some delay in continuing his journey. In starting from Troas he had therefore to choose a vessel making no break in its voyage except at Miletus, or a vessel intending to stop at Ephesus, perhaps as its destination, perhaps with a previous delay elsewhere. He determined for the former by the shortness of the time, and his desire to reach Jerusalem. He may no doubt have been also influenced to some extent by the thought that it would be difficult to tear himself away from a Church which had so many claims upon him, and by the reflection that hostilities might be aroused against him and his progress further impeded ( cf. McGiffert, p. 339, who thinks that the author’s reason for St. Paul’s desire not to visit Ephesus “is entirely satisfactory”). χρονοτριβ .: nowhere else in N.T. or in LXX, but in Arist., Plut. γένηται αὐτῷ , cf. Act 11:26 for construction. ἔσπευδε γὰρ : if the verb expresses as the imperfect intimates the whole character of the journey (Blass, Gram. , p. 216), the repeated long delays at first sight seem inexplicable, but we know nothing definitely of the special circumstances which may have occasioned each delay, and we must not lose sight of the fact that the Apostle would have to guard against the constant uncertainty which would be always involved in a coasting voyage. Whether St. Paul reached Jerusalem in time we are not told. St. Chrysostom maintained that he did, see also Ramsay, St. Paul , pp. 296, 297; McGiffert, p. 340 (on the other hand, Weiss, Renan, Felten). Mr. Turner, Chron. of N. T. , p. 422, holds that the Apostle probably reached Jerusalem just in time, while Farrar sees in Act 24:11 an intimation that he arrived on the very eve of the Feast. The Pentacostal Feast was the most crowded, most attended by foreigners, cf. Act 2:1 .

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

Paul an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, doth first of all as it were make his testament, wherein he giveth an account of his former life, defendeth the doctrine which he taught, and exhorteth the Pastors of the Church to persevere and go forward with continuance in their office.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For Paul had determined to sail by--or "sail past."

Ephesus--He was right opposite to it when approaching Chios.

because he would not spend time in Asia--the Asian province of which Ephesus was the chief city.

for he hasted, if . . . possible . . . to be at Jerusalem the day of Pentecost--as a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object--for more than three of the seven weeks from Passover to Pentecost had already expired--and they are inserted evidently to explain why he did not once more visit Ephesus.

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

Verse 16. To sail by Ephesus] Not to touch there at this time.

To be at Jerusalem the day of pentecost.] That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.

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

16. For Paul purposed. It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the opportunity. Therefore, let us know that the worship of the law was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it appeareth more plainly by the text, [context] that those are called elders, not which were grey-headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly.

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.

(16) For Paul had determined to sail by Ephesus.—The English phrase is unfortunately ambiguous. What is meant is that he had decided to continue his voyage without going to Ephesus—to pass it by.

To be at Jerusalem the day of Pentecost.—The motives for this wish lie on the surface. (1) It was, as has been said in the Note on Act_2:1, the Feast that attracted most pilgrims from all parts of the world, and therefore gave most scope for his work as an Apostle, especially for the great task of healing the growing breach between the Jewish and Gentile Christians. (2) It revived the memories and the power of the great day which had been the birthday of the Church’s life as a distinct society. (3) St. Paul was contemplating a journey from Syria to Rome after his visit, and that would hardly have been feasible had he waited for the Feast of the Tabernacles. It might have seemed at first as if there was little gained in point of time by sending for the elders to come to him instead of going to them. We must remember, however, that had he taken the journey he would have been exposed to the accidents of travel, perhaps to a fresh riot like that of Demetrius, and might have been detained beyond the day fixed for the departure of the ship. By remaining at Miletus it was in his power to embark at any moment.

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

16. For Paul, &c.] In the midst of a large Christian congregation, such as we know to have existed in Ephesus, there would have arisen many causes of delay which the Apostle in this rapid journey desired to avoid. Perhaps too there might have been some hostility roused against him, and either from a wish not to awaken this or from fear lest the allaying of it should consume time he resolved to send for the heads of the church to confer with him at Miletus.

because he would not spend the time in Asia] Better (with Rev. Ver.), that he might not have to spend time in Asia. He felt that he could not go to Ephesus and leave again in a day.

for he hasted] Better, was hastening. The verb expresses the whole character of his journey, and we can only conclude that there was some difficulty in finding a vessel at Troas, or he would not have stayed there so long as he did and not have given a day to Ephesus, which he felt he was hardly likely to see again.

if … Pentecost] Pentecost at Jerusalem must have been a high Christian as well as a Jewish festival. There would be at such a time an opportunity for the Apostle to meet the more prominent members of the Christian body, and, while bringing his contributions from the churches which he had founded, to gladden them with the news of what God had enabled him to do.

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 from Miletus he sent to Ephesus,.... Which is said, by some, to be about four hundred furlongs from Miletus, and, by others, ten German miles.

And called the elders of the church; that is, at Ephesus; not the ancient members of the church, but the officers of it; the pastors, bishops, and overseers, as they are called, Act 20:28 and are so styled from their office, and not their age. The twelve disciples the apostle found in this place, and the numerous converts made by him here, first composed this church, which doubtless was formed into Gospel order by himself; to which he afterwards wrote an epistle, when at a distance from them, called the Epistle to the Ephesians; and in the latter end of the first century, another epistle was sent from Jesus Christ himself, by the Apostle John, to this church, Rev 2:1 and which had an angel, pastor, or bishop over it; but who he was, is not certain; Caius, who is reckoned among the seventy disciples, is said to be bishop of it; See Gill on Luk 10:1. Some say Timothy was the first bishop of this church, and after him Onesimus; but these accounts are uncertain, and not to be depended on: but certain it is, that the Apostle John dwelt here, and in the parts adjacent, unto his death, and was a superintendent and overseer in common of this church, and others near it; concerning whom Irenaeus (g), a very ancient writer near his time, says, the church at Ephesus was founded by Paul; but John remained with them to the times of Trajan. In the "second" century Ignatius (h) wrote an epistle to this church, in which he speaks highly of it, saying, there was no heresy in it; and makes mention of Onesimus as bishop of it: in the "third" century there was a church in this place, and a very memorable affair happened here in the times of Decius; he having obliged all to sacrifice to the idols in the temple, seven persons, by name Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantine, were accused of Christianity, which they owned; but being soldiers, they had space given them to repent until the return of the emperor, who was going elsewhere: whilst he was gone they fled and hid themselves in the caves of Mount Caelius; upon the emperor's return they were inquired after, and found to be there; who, being provoked, ordered the mouth of the caverns to be shut up with stones, that they might be famished; and it is said, that what through fear and grief they fell asleep, and slept to a great age; some pretend to say to the times of Theodosius, and then awaked; and these are they that are called the seven sleepers: in the beginning of the "fourth" century there was a bishop of this church at the council of Nice: in the "fifth" century Ephesus was famous for a general synod, convened in it against Nestorius; and in this age we read of several bishops of this place: at the time of that synod, Memnon was bishop of it, and before him Antonius and Heraclides, and after him Basil, Bassianus, Stephen, and Paul: in the "sixth" century there was a bishop of this church present at the synod of Rome and Constantinople; and in the same age Ruffinus was bishop at Ephesus, who flourished under Mauritius the emperor: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; in this century it was a metropolitan church, and Theodorus was archbishop of it: in the "eighth" century, one Theodosius presided over the church here; to which church the emperor Constantine gave a hundred pounds of gold (i): so far down Christianity is to be traced in this place.

(g) Adv. Haeres. l. 3. c. 3. (h) Epist. p. 16, 17. (i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. c. 12. p. 212. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 590. &c. cent. 6. c. 2. p. 4. c. 10. p. 342. cent. 7. c. 2. p. 3. c. 7. p. 111, 115. cent. 8. c. 2. p. 4.

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

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.

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.

Ver. 16. To be at Jerusalem] Not so much to observe the legal rites, which he knew to be then abrogated (only sepelienda erat synagoga cum honore), as to edify the Church, by declaring to the faithful there how Christ’s kingdom was propagated abroad, and by confuting the slanderous aspersions cast upon him by evil-minded men.

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.

To sail by Ephesus - The word “by” in our translation is ambiguous. We say to go by a place, meaning either to take it in our way and to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus without going to it.

For he hasted ... - Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost.

The day of Pentecost - See the notes on Act 2:1.

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

Ephesus was not so far from Miletus; but lest he should hinder his journey, he would not go thither.

If it were possible for him; or, as Act 18:21, if the Lord would; for his endeavour should not be wanting.

To be at Jerusalem the day of Pentecost; not that he placed any religion in the observing this feast, which was abrogated and done away by being fulfilled, Act 2:1-47; but because of the vast concourse of people at all those solemn feasts, when his opportunities to magnify Christ and his truths might be the greater.

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

Past for by, A.V.; that he might not have to for because he would not, A.V.; time for the time, A.V.; was hastening for hasted, A.V. To spend time; cronotribhsai, found only here in the New Testament, but used by Aristotle and others. It has rather the sense of wasting time, spending it needlessly. The day of Pentecost. The time of year is rims very distinctly marked. Paul was at Philippi at the time of the Passover, and hoped to reach Jerusalem by Pentecost.

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

For Paul had determined to sail by Ephesus - Which lay on the other side of the bay. He hasted to be at Jerusalem on the day of pentecost - Because then was the greatest concourse of people.

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

See notes on verse 14

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.

16. κεκρίκει for ἕκρινε with אABCDE. Vulg. ‘proposuerat.’

16. κεκρίκει γὰρ ὁ Παῦλος, for Paul had determined. In the midst of a large Christian congregation, such as we know to have existed by this time in Ephesus, there would have arisen many causes of delay which the Apostle in this rapid journey desired to avoid. Perhaps too there might have been some hostility roused against him, and either from a wish not to awaken this, or from fear lest the allaying of it should consume time, he resolved to send for the heads of the Church to confer with him at Miletus.

ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ Ἀσία, that he might not have to spend time in Asia. St Paul felt that he could not go to Ephesus and leave again in a day or two.

χρονοτριβέω is nowhere else in N.T. or LXX. and very rarely in any Greek authors, though χρόνον τρίβειν is common enough. See however Aristot. Rhet. III. 3.

ἔσπευδεν γάρ, for he was hastening. The verb expresses the whole character of his journey, and we can only conclude that there was some difficulty in finding a vessel at Troas, or he would not have stayed there so long as he did, and not have given a day to Ephesus, which he felt he was hardly likely to see again.

τὴν ἡμέραν τῆν Πεντηκοστῆς, the day of Pentecost. Pentecost at Jerusalem must have become a Christian as well as a Jewish festival. There would be at such a time an opportunity for the Apostle to meet the more prominent members of the Christian body, and, while bringing his contributions from the Churches which he had founded, he would gladden them with the news of what God had enabled him to do.

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.

16. κεκρίκει] We see here that the ship was at Paul’s disposal, and probably hired at Philippi, or rather at Neapolis, for the voyage to Patara (ch. 21:1), where he and his company embark in a merchant vessel, going to Tyre. The separation of Paul and Luke from the rest at the beginning of the voyage may have been in some way connected with the hiring or out-fit of this vessel. The expression κεκρίκει (or ἔκρινε, which will amount to the same thing, only it must not be taken ‘for the pluperfect,’ here or any where else) is too subjectively strong to allow of our supposing that the Apostle merely followed the previously determined course of a ship in which he took a passage.

παραπλ. τ. Ἔφ.] He may have been afraid of detention there, owing to the machinations of those who had caused the uproar in ch. 19 F. M., in his notes, gives another reason: “He seems to have feared that, had he run up the long gulf to Ephesus, he might he detained in it by the westerly winds, which blow long, especially in the spring.” But these would affect him nearly as much at Miletus.

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

To spend time [χρονοτριβησαι] . Only here in New Testament. The word carries the suggestion of a waste of time, being compounded with tribw, to rub; to wear out by rubbing. The sense is nearly equivalent to our expression, fritter away time.

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