Expositor's Bible Commentary Commentary Acts 20

Leaving Ephesus, Paul moved north either by land or by ship to Troas. There he hoped to find Titus, whom he had earlier sent to Corinth to deal with and report on the situation in the church there. Not finding him and being disturbed about conditions at Corinth, he went on to Macedonia without any further preaching in either Troas itself or the surrounding region (cf. 2 Corinthians 2:12–13). As at Athens and Corinth when his concern for the Christians at Thessalonica prevented him from giving full attention to an evangelistic outreach (cf. introductory comments on 18:1–17), so at Troas Paul seems to have been consumed with concern about the Christians at Corinth and was unable to launch out into any new missionary venture.

The large theater in Ephesus in which the riot of ch. 19 took place still stands, though in ruins. Excavations at Ephesus have uncovered statues of the multibreasted goddess Artemis, probably similar to the ones made and sold by Demetrius and the other silversmiths.

In Macedonia (probably at Philippi) Paul met Titus, who brought him reassuring news about the church at Corinth (cf. 2 Corinthians 7:5–16). In response to the triumphs and continuing problems that Titus told him about, PauLsent back to the church the letter known as 2 Corinthians.

Just how long Paul stayed in Macedonia we do not know. Luke’s words seem to suggest a fairly prolonged period. It was probably during this time that the Gospel entered the province of Illyricum in the northwest corner of the Balkan peninsula (Romans 15:19; cf. also 2 Timothy 4:10, where Titus is mentioned as returning to Dalmatia, the southern district of the province of Illyricum). Perhaps Paul himself traveled across the Balkan peninsula on the Via Egnatia to the city of Dyrrhachium. It is probable that this ministry in Macedonia lasted for a year or more, from the summer of 56 through the latter part of 57.

One activity that especially concerned Paul at this time was collecting money for the relief of impoverished believers at Jerusalem. He instructed the churches in Galatia, Asia, Macedonia, and Achaia about this (cf. Romans 15:25–32; 1 Corinthians 16:1– 4; 2 Corinthians 8–9). The collection was an act of love like that undertaken by the church at Syrian Antioch earlier (cf. 11:27–30). More than that, Paul viewed it as a symbol of unity that would help his Gentile converts realize their debt to the mother church in Jerusalem and give Jewish Christians an appreciation of the vitality of faith in the Gentile churches.

After spending some time in Macedonia, Paul went to Corinth, where he stayed for three months, probably during the winter of 57–58. While there, and before his final trip to Jerusalem, Paul wrote his letter to the church at Rome (cf. Romans 15:17–33). The Greek world in the eastern part of the empire had been evangelized (cf. Romans 15:19, 23), and he desired to transfer his ministry to the Latin world, as far west as Spain (cf. Romans 15:24). He anticipated using the Roman church as his base of operations, much as he had previously used the church at Antioch in Syria. But first he needed to go to Jerusalem if the collection from the Gentile Christians was to have the meaning he wanted it to have (cf. Romans 15:25– 32). So, instead of going to Rome at this time and in preparation for his future visit—and also to expound the righteousness of God—Paul sent a formal letter to the Christians at Rome (the longest and most systematic of his writings).

At the end of three months in Corinth, Paul sought to sail for Palestine-Syria, doubtless intending to reach Jerusalem in time for the great pilgrim festival of Passover. But a plot to kill him at sea was uncovered, and he decided to travel overland through Macedonia. Robbery was common on the ancient roads, and with Paul carrying a substantial amount of money collected from the Gentile churches, he undoubtedly wanted to get to Jerusalem as quickly and safely as possible. Nevertheless, he felt it best to spend time on the longer land route, preferring its possible dangers to the known perils of the sea voyage; so he began to retrace his steps through Macedonia.

Gathered at Corinth for the return journey to Jerusalem with Paul were representatives from the churches: Sopater of Berea, Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus from Asia. With the change in travel plans, they then accompanied him (together with Silas and perhaps others) into Macedonia. Almost all the main centers of the Gentile mission were represented, with the notable exception of Corinth. The lack of mention of this church may suggest continued strained relations within the church there. Luke, who appears to have joined the group at Philippi (cf. v.5), may have represented that church.

Having been unable to get to Jerusalem for Passover, Paul remained at Philippi to celebrate it and the week-long Feast of Unleavened Bread. He sent his Gentile companions ahead to Troas and stayed on at Philippi, apparently with Silas and Timothy. Then after the Feast of Unleavened Bread, the missionaries —accompanied by Luke (note the “we” section of vv.5–15)—went down to Neapolis, the port city of Philippi, and crossed the Aegean to Troas. It was evidently a difficult crossing because it took five days instead of two days as earlier (16:11).