Exegetical and Hermeneutical Commentary of Acts 20:16
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. For Paul had determined to sailbyor “sail past.”
EphesusHe was rightopposite to it when approaching Chios.
because he would not spendtime in Asiathe Asian province of which Ephesus was the chiefcity.
for he hasted, if . . .possible . . . to be at Jerusalem the day of Pentecostas asuitable season for giving in the great collection from all thewestern churches, for keeping the feast, and clearing his apostolicposition with the Church, then represented in large number atJerusalem. The words imply that there was considerable ground todoubt if he would attain this objectfor more than three of theseven weeks from Passover to Pentecost had already expiredand theyare inserted evidently to explain why he did not once more visitEphesus.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For Paul had determined to sail by Ephesus,…. That is, to sail by it, without calling at it, as he did, for it lay by the shore before he came to Miletus; but he chose not to stop there, fearing he should be detained by the brethren there:
because he would not spend the time in Asia; of which Ephesus was the metropolis:
for he hasted, if it were possible, for him to be at Jerusalem the day of Pentecost: which was near at hand; for it was but fifty days from the second day of the passover, which feast was over when he sailed from Philippi; and at Troas he stayed seven days, and he had been several days sailing already; see Ac 20:6. And his great desire to be at the feast of Pentecost was not in order to keep that feast, according to the usage of the Jews; but that he might have an opportunity of preaching the Gospel to a great number of Jews, out of all countries, whom he knew would come to that feast.
Fuente: John Gill’s Exposition of the Entire Bible
For Paul had determined ( ). Past perfect active (correct text) of and not the aorist . Either Paul controlled the ship or the captain was willing to oblige him.
To sail past Ephesus ( ). First aorist active infinitive of , old verb to sail beside, only here in the N.T.
That he might not have ( ). Final clause (negative) with aorist middle subjunctive of and dative “that it might not happen to him.”
To spend time (). First aorist active of the late compound verb (, time, , to spend), only here in the N.T. The verb , to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Ro 15) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Ac 11:30).
He was hastening (). Imperfect active of , old verb to hasten as in Luke 2:16; Luke 19:56.
If it were possible for him ( ). Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost.
The day of Pentecost ( ). Note the accusative case. Paul wanted to be there for the whole day. See Ac 2:1 for this very phrase.
Fuente: Robertson’s Word Pictures in the New Testament
To spend time [] . 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “For Paul had determined to sail by Ephesus,” (kekrikei gar ho Paulos parapleusai ten Epheson) “For Paul had decided to sail past Ephesus,” not taking time to visit other cities in Asia.
2) “Because he would not spend time in Asia: (hopos me genetai auto chronotribesai en te Asia) “So that he should not spend time in Asia,” that he might not have to feel obligated to go inland, into and unto the brethren of the churches in colleague, helping, fellowshipping churches there, Antioch of Pisidia, Derbe, Lystra, and lconium, Act 13:14; Act 14:1; Act 14:6; Act 14:8.
3) “For he hasted, if it were possible for him,” (espeuden gar ei dunaton eie auto) “For he hastened that it might be possible for him,” to deliver alms to the people, to answer hurtful charges against him, and to witness to those coming to the feast of Pentecost.
4) “To be in Jerusalem the day of Pentecost “ (ten hemeran tes pentekostes genesthai eis lerosolums) “To be in Jerusalem (on) the day of Pentecost,” fifty days following the annual Passover of the Jews, that he might witness of Jesus our Passover, to the Jewish people gathered there, 1Co 53; Acts 21; Act 19:21; Gal 4:10-11. Pentecost was the one annual feast at which more people were in Jerusalem than any other time of the year. Whether or not Paul arrived in time for it is not definitely known, but Act 24:11 seems to indicate he did.
Fuente: Garner-Howes Baptist Commentary
−
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 − (409) 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. − (410) 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. −
(409) −
“
Legalem culture,” legal worship.
(410) −
“
Ut improborum hominum calumnias refelleret,” that he might refute the calumnies of wicked men.
Fuente: Calvin’s Complete Commentary
13.
IN MILETUS. Act. 20:16-38.
a.
Past Ephesus to Miletus. Act. 20:16-17.
Act. 20:16
For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.
Act. 20:17
And from Miletus he sent to Ephesus, and called to him the elders of the church.
Act. 20:16-17 Before arriving in Miletus there are two points to be considered.
1.
King James version states that they tarried at Trogyllium but the American Revised leaves this place outwhy so? The answer is found in the fact that the most ancient manuscripts omit this phrase; it exists in tradition of Asia Minor.
2.
Paul sailed right past the port of Ephesus as he wished not to stop there. He knew that if he did he would be detained by his many friends and he did not wish to be so. He wanted to arrive in Jerusalem by Pentecost to allow a ready distribution of the bounty he had collected.
Upon arriving at Miletus and finding that there would be time to speak to the Ephesian elders while here, he forthwith sent a letter to them that they would hasten over the thirty miles that separated them and meet him here at Miletus.
800.
Why does King James Version state that they tarried at Trogyllium?
801.
Why not stop at Ephesus?
802.
How far from Miletus to Ephesus?
b.
Pauls past ministry, as exemplified at Ephesus. Act. 20:18-21; Act. 20:26.
Act. 20:18
And when they were come to him, he said unto them, Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time,
Act. 20:19
serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews;
Act. 20:20
how I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house,
Act. 20:21
testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.
Here is a brief outline of his address:
(The New Century Bible by J. Vernon Bartlet.)
1.
Pauls past ministry, as exemplified at Ephesus. Act. 20:18-21 and Act. 20:26.
2.
His attitude to his own future. Act. 20:22-24.
3.
And also ultimate as touching his hearers. Act. 20:25.
4.
Conditions at Ephesus in the near future. Act. 20:23-30.
5.
The self-sacrificing spirit of this example. Act. 20:31-35.
Under (1) of this outline we give the fine paraphrase of these verses by Cunningham Geikie. (N.T. series, Vol. III, p. 367369) 1. Pauls past ministry, as exemplified at Ephesus. Act. 20:18-21 and Act. 20:26.
803.
From memory give three of the points in Pauls address to the Ephesian elders.
Act. 20:18. You personally know, from the first day I set foot in Asia, the life I lived among you always, through over three years, Act. 20:19. serving the Lord with all lowliness of mind, and with tears over backsliders, and with trials which befell me by the plots of the Jews: Act. 20:20. you know how I did not shrink from telling you anything that was for your good, and how I taught you both publicly, in your assembly, and privately, from house to house, Act. 20:21. testifying to Jews and Greeks alike, their need of repentance towards God, and faith towards our Lord Jesus Christ . . . Act. 20:26. Therefore, since my farewell demands my reckoning with myself as to the past, I boldly witness to you this day, that I am pure from the blood of all men.
804.
What was the attitude of the apostle while laboring in Ephesus?
805.
What was the theme that Paul preached to both Jews and Greeks in Ephesus?
806.
How was Paul made free from the blood of all men?
Act. 20:22
And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
Act. 20:23
save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions abide me.
Act. 20:24
But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God.
2.
His attitude to his own future. Act. 20:22-24.
Act. 20:22. And now, behold, I go (by an inner impulse I cannot resist) to Jerusalem, not knowing what specially will befall me there: Act. 20:23. beyond the fact that the Holy Ghost testifies to me in every city I visit, that bonds and afflictions await me in it, Act. 20:24. But I do not hold my life of any account, as dear to myself, so that I may finish the course assigned me by God; no clinging to life hindering me: and, with my course, the ministry which I received from the Lord Jesus, to testify the good news of the grace of God to man.
807.
Why was Paul so determined to Jerusalem?
Act. 20:25
And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
Act. 20:26
Wherefore I testify unto you this day, that I am pure from the blood of all men.
3.
And also ultimate as touching his hearers. Act. 20:25.
Act. 20:25. And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
Act. 20:27
For I shrank not from declaring unto you the whole counsel of God.
Act. 20:28
Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.
Act. 20:29
I know that after my departing grievous wolves shall enter in among you, not sparing the flock;
Act. 20:30
and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them.
4.
Conditions at Ephesus in the near future. Act. 20:28-30.
Act. 20:28. As, therefore, I am thus guiltless in this matter, it is for you, who have taken my place, to take heed to yourselves, and to all the flock, in which the Holy Ghost has made you bishops, or overseers, to feed the church of God, which He purchased for His own, with His own blood. Act. 20:29. For I know that after my departing, last year, wolvespitiless evil-working teachersnow that I am no longer there to keep them off, will come in among you from without, not sparing the flock; Act. 20:30. and that, from among yourselves, men will rise, speaking perverted words, to draw away the disciples from the truth, to follow themselves.
808.
What was the relationship of these men to the church of the Lord? Their work?
Act. 20:31
Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.
Act. 20:32
And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified.
Act. 20:33
I coveted no mans silver, or gold, or apparel.
Act. 20:34
Ye yourselves know that these hands ministered unto my necessities, and to them that were with me.
Act. 20:35
In all things I gave you an example, that so laboring ye ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive.
5.
The self-sacrificing spirit of his example. Act. 20:31-35.
Act. 20:31. Therefore be watchful, remembering that for three whole years, I never ceased to admonish everyone, night and day with tears, to keep the faith. Act. 20:32. And now I commend you to God, and to the word of His gracethe truth I taught you, which must be the guide of your whole life, and is able to build you up, and to give you an inheritance you crave, in the kingdom of the Messiah, among all them who are sanctified. Act. 20:33. I coveted no mans silver, or gold, or apparel, Act. 20:34. Indeed, ye yourselves know that these hands ministered to my necessities, and to those of them that were with me. Act. 20:35. In all things I have shown you by my example, that (laboring as I did, you ought to help the weak, and to remember the words of the Lord Jesus, how He Himself said, it is more blessed to give than to receive.
809.
What characterized the admonishment of the apostle?
810.
What was to be the source of their inheritance and the guide of their whole life?
c.
The tender farewell. Act. 20:36-38.
Act. 20:36
And when he had thus spoken, he kneeled down and prayed with them all.
Act. 20:37
And they all wept sore, and fell on Pauls neck and kissed him,
Act. 20:38
sorrowing most of all for the word which he had spoken, that they should behold his face no more, And they brought him on his way unto the ship.
Act. 20:36-38 The feeling in the message just delivered led naturally to a prayer meeting. Paul had done all he could do for these brethren. He now commits them to God for His leading and working. The posture here assumed by Paul was to kneel. What does it mean? Simply that it is a good posture in prayernothing more,
There was a real love between Paul and the elders of Ephesus; there were tears and for many of them, genuine grief at the parting: most of all because of the foreboding words of Paul that they would see his face no more. He had told them of the promised bonds that awaited him in Jerusalem and then to say that he would never return broke their hearts.
But the work of Christ must go on in spite of broken hearts, separation, grief or any other of the changing experiences of life. And so it was that the elders followed the apostle and the others right down to the waters edge and bade them a very tender farewell.
811.
How do we know that Paul made tents in Ephesus?
812.
What saying of Jesus is given here by Paul that is not recorded in the gospels?
813.
Why kneel in prayer?
814.
What caused the greatest grief to the Ephesian elders?
Fuente: College Press Bible Study Textbook Series
(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 Ephesusto 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 Churchs 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Act 20:16. If it were possibleto be at Jerusalem This was, that he might have an opportunity of meeting a greater number of people from Judea and other parts, the days being then longer than at any other feast. In consequence of this, some journeys might perhaps be saved, and many prejudices against St. Paul’s person and ministry obviated; and, which was particularly considerable, the readiest and best opportunity taken of distributing to those Jewish Christians who lived perhaps at some distance from Jerusalem, part of the alms with which he was charged. Yet, by a mysterious providence, this very circumstance of meeting so many strangers at the feast, was the occasion of his imprisonment. See ch. Act 21:27, &c. and the note on ch. Act 18:2
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 20:16-17 . The ship was thus entirely at his disposal, probably one hired specially for this voyage.
. . ] 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 ( ., 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.
. ] if it should be possible for him. Direct form of expression (Khner, 846). Of another nature is the conception in Act 27:39 : .
] in the sense of coming , as in Joh 6:25 ; Luk 22:40 , al . Comp. Act 21:17 , Act 25:15 .
] as in Mat 14:10 , and in the classical writers. He caused them to be summoned to him by an embassy to Ephesus.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] 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. Act 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 (or , 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.
. . .] 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.
Fuente: Henry Alford’s Greek Testament
Act 20:16 . (see critical note) .: “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”). .: nowhere else in N.T. or in LXX, but in Arist., Plut. , cf. Act 11:26 for construction. : 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 .
Fuente: The Expositors Greek Testament by Robertson
determined = decided. Greek. krino. App-122. It was a question of taking a ship stopping at Ephesus or Miletus.
sail by. Greek. parapleo. Only here.
because . . . would = in order that he might.
spend the time. Greek. chronotribeo, wear away the time. Only here.
hasted = was hurrying on.
Pentecost. Compare Act 20:7.
Fuente: Companion Bible Notes, Appendices and Graphics
16. ] We see here that the ship was at Pauls disposal, and probably hired at Philippi, or rather at Neapolis, for the voyage to Patara (ch. Act 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 (or , 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.
. . .] 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.
Fuente: The Greek Testament
Act 20:16. ) determined. For Ephesus was in the rear.-) 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.- , the day) The Accusative of time.-, 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.
Fuente: Gnomon of the New Testament
had: Act 20:13, Act 18:21, Act 19:21, Act 21:4, Act 12:13, Act 24:17, Rom 15:24-28
the day: Act 2:1, Exo 34:22, 1Co 16:8
Reciprocal: Mat 24:24 – if Act 2:9 – Asia Act 16:6 – Asia Act 18:19 – Ephesus Act 18:20 – he Act 21:10 – as Act 27:2 – to sail Rom 15:25 – General 2Ti 1:15 – that 2Ti 4:12 – to 1Pe 1:1 – Asia
Fuente: The Treasury of Scripture Knowledge
6
Act 20:16. Miletus was 36 miles south of Ephesus, and in the time of Paul it was on the coast. He did not wish to spend much time hi Asia (a small district in Asia Minor), because the feast of Pentecost was near at hand, and he was eager to be in Jerusalem at that time. For information about observing Jewish customs and days, see the comments at chapter 16:3 and 18:21.
Fuente: Combined Bible Commentary
Act 20:16. 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 he at Jerusalem the day of Pentecost. The apostle had, when at Trogyllium, been much nearer Ephesus than he was when the ship anchored at Miletus; but the stay at Trogyllium had not exceeded a few hours, while at the more important harbour of Miletus, doubtless several days were spent. It must be borne in mind, that the great apostle and his companions were but humble passengers on board this trading vessel. He would not himself revisit the old scene of his two years labour, lest the many friends and their pressing solicitations, and the varied questions they would of course have laid before him, should have delayed his voyage; and there was barely sufficient time before him to reach the Holy City in time for the Pentecost feast, so he sent the message to Ephesus which we read of in the next (17th) verse. There were several urgent reasons which prompted him to be present at Jerusalem during the coming festival. He knew such a mark of respect for the sacred Hebrew custom would be pleasing to the stricter Jewish Christians. He was also especially desirous to present the generous gifts contributed by the Gentile churches to their distressed brethren of the Holy City in presence of the vast concourse of foreign Jews who would, of course, be present at the great Pentecostal feast, and thus spread abroad in all lands the great fact that even the Gentile members of the new and suspected sect of Christians loved, with a deep love, their Jewish brethren who dwelt under the shadow of the temple on Mount Zion, and refused to separate themselves from them, although they were all the while too conscious that the chosen people grudged, with a strange unreasoning jealousy, the share in His eternal kingdom, which the risen Crucified Master had given to the dwellers in the isles of the Gentiles.
Fuente: A Popular Commentary on the New Testament
See notes on verse 14
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 16
By Ephesus; leaving it on the left. To have touched at Ephesus, would have taken them somewhat out of their course.
Fuente: Abbott’s Illustrated New Testament
20:16 {5} 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.
(5) Paul, an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, first of all as it were makes his testament, wherein he gives an account of his former life, defends the doctrine which he taught, and exhorts the pastors of the church to persevere and go forward with continuance in their office.
Fuente: Geneva Bible Notes
Paul evidently concluded that it would be too time-consuming or dangerous to return to Ephesus. He wanted to reach Jerusalem by Pentecost, which was 50 days after Passover (cf. Act 20:6; Act 2:1). Paul’s visit to Miletus, therefore, must have occurred in late April of A.D. 57.