These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable and worthy to be written in letters of gold, the world would not contain the books that would have been written; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is,

I.Paul's departure from Ephesus. He had tarried there longer than he had done at any one place since he had been ordained to the apostleship of the Gentiles; and now it was time to think of removing, for he must preach in other cities also; but after this, to the end of the scripture-history of his life (which is all we can depend upon), we never find him breaking up fresh ground again, nor preaching the gospel where Christ had not been named, as hitherto he had done (Rom 15:20), for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book. 1. Paul left Ephesus soon after the uproar had ceased, looking upon the disturbance he met with there to be an indication of Providence to him not to stay there any longer, Act 20:1. His removal might somewhat appease the rage of his adversaries, and gain better quarter for the Christians there. Currenti cede furori - It is good to lie by in a storm. Yet some think that before he now left Ephesus he wrote the first epistle to the Corinthians, and that his fighting with beasts at Ephesus, which he mentions in that epistle, was a figurative description of this uproar; but I rather take that literally. 2. He did not leave them abruptly and in a fright, but took leave of them solemnly: He called unto him the disciples, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts.

II.His visitation of the Greek churches, which he had planted, and more than once watered, and which appear to have laid very near his heart. 1. He went first to Macedonia (Act 20:1), according to his purpose before the uproar (Act 19:21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, Act 20:2. Paul's visits to his friends were preaching visits, and his preaching was large and copious: He gave them much exhortation; he had a great deal to say to them, and did not stint himself in time; he exhorted them to many duties, in many cases, and (as some read it) with many reasonings. He enforced his exhortation with a great variety of motives and arguments. 2. He staid three months in Greece (Act 20:2, Act 20:3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (Act 19:21), and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord.

III.The altering of his measures; for we cannot always stand to our purposes. Accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso. 1. Paul was about to sail into Syria, to Antioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way; but he changed his mind, and resolved to return to Macedonia, the same way he came. 2. The reason was because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there; but, considering how very spiteful the Jews were against him, I suppose they thirsted for his blood more than for his money.

IV.His companions in his travels when he went into Asia; they are here named, Act 20:4. Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom 16:21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (Act 20:1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see Ti1 1:3; Ti1 3:14, Ti1 3:15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner employed); yet he soon followed him, and accompanied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men accompanying Paul, for there was more need of them where Paul was not than where he was; but so it was ordered, 1. That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot. 2. That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, Ti2 3:10. Paul's bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not discovered upon the outward appearance.

V.His coming to Troas, where he had appointed a general rendezvous of his friends. 1. They went before, and staid for him at Troas (Act 20:5), designing to go along with him to Jerusalem, as Trophimus particularly did, Act 21:29. We should not think it hard to stay awhile for good company in a journey. 2. Paul made the best of his way thither; and, it should seem, Luke was now in company with him; for he says We sailed from Philippi (Act 20:6), and the first time we find him in his company was here at Troas, Act 16:11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christs is our Passover, and a Christian life our feast of unleavened bread (Co1 5:7, Co1 5:8), and when the substance was come the shadow was done away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in travelling to and fro, by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.

And there accompanied him - Rather, says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, Act 20:5.

Into Asia - Αχρι της Ασιας; These words are wanting in two MSS., Erpen, the Ethiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, Act 20:6, is not so very clear; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia, but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas.

Sopater of Berea - Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, Rom 16:21. ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add Πυρῥου, Sopater the Son of Pyrrhus. Griesbach has received this into his text.

Aristarchus of Thessalonica - This person occurs in Act 19:29, and is mentioned there as a Macedonian. He attended Paul in his journey to Rome, Act 27:2, and was his fellow laborer, Plm 1:24, and his fellow prisoner, Col 4:10, Col 4:11. Secundus is mentioned nowhere but in this place.

Gaius of Derbe - This is supposed to be the same who is mentioned Act 19:26, and who is there called a man of Macedonia, of which some suppose he was a native, but descended from a family that came from Derbe; but as Gaius, or Caius, was a very common name, these might have been two distinct persons. One of this name was baptized by St. Paul at Corinth, Co1 1:14, and entertained him as his host while he abode there, Rom 16:23, and was probably the same to whom St. John directs his third epistle.

And Timotheus - Of Lystra, is added by the Syriac. This was the same person of whom mention is made, Act 16:1, and to whom St. Paul wrote the two epistles which are still extant; and who was a native of Lystra, as we learn from the above place. It was on this evidence, probably that the ancient Syriac translator added, of Lystra, to the text. This reading is not supported by any MSS.

Tychicus - of Asia - This person was high in the confidence of St. Paul. He styles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, Eph 6:21, Eph 6:22. He sent him for the same purpose, and with the same commendations, to the Colossians, Col 4:7, Col 4:8. Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see Tit 3:12. He seems to have been the most intimate and confidential friend that Paul had.

Trophimus - Was an Ephesian; and both he and Tychicus are called Εφεσιοι, Ephesians, instead of Ασιανοι, Asiatics, in the Codex Bezae, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, Act 21:29. He had, no doubt, traveled with him on other journeys, for we find, by Ti2 4:20, that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus.

And there accompanied him into Asia Sopater of Berea,.... This Sopater is thought to be the same with Sosipater in Rom 16:21 and in three of Beza's copies, and in as many of Stephens's, he is so called here; the Ethiopic version calls him Peter, a citizen of Berea; and the Arabic version Sopater of Aleppo. The Alexandrian copy, Beza's most ancient copy, and others, the Complutensian edition, and the Vulgate Latin version, read, Sopater of Pyrrhus, the Berean; that is, the son of Pyrrhus. He is reckoned among the seventy disciples, and is said to be bishop of Iconium; See Gill on Luk 10:1. This name was common among the Greeks; there was one of this name a native of Paphus, in the times of Alexander the great, a comical poet, and who also is sometimes called Sosipater, as this man was; there was another Sopater the sophist, who wrote the affairs of Alexander; and there was another of this name, who, among other things, collected much concerning painters and statuaries. The name signifies "a father saved". Pyrrhus is a Grecian name well known, being the name of a famous king of Greece who engaged in war with the Romans. This man went along with the apostle into Asia; and it seems, that of the persons here mentioned, he only accompanied him; for the verb is in the singular number, and the other six persons following did not go along with him, as Sopater did, but went before him to Troas, which was in Asia, and there waited for him; though the Syriac version reads in the plural number; but then it renders the words, "they went forth with him", as they might do from Greece, and yet not accompany him into Asia: the phrase into Asia is left out in the Vulgate Latin and Ethiopic versions.

And of the Thessalonians, Aristarchus and Secundus; the former of these is before said to be a Macedonian, Act 19:29 and here he appears to be of Thessalonica, and his name is a Greek one; but Secundus is a Roman name, though he might be born at Thessalonica, or at least have lived there, and so be said to be of it. His name signifies "Second"; very likely was his father's second son, and therefore so called; though the name was used among the Grecians. We read of Secundus an Athenian, the master of Herod the sophist, who flourished under the emperor Adrian, there are sentences under his name still extant; and another called Secundus the grammarian, a friend of Poleman, a philosopher at Athens, who corrected his writings; so that this man might be a Grecian, and a native of Thessalonica; mention is made of him nowhere else.

And Gaius of Derbe, and Timotheus; the former of these is so called to distinguish him from Gaius the Macedonian in Act 19:29 and the latter by being joined with him should be of the same place, as he might be; see Act 16:1 though the Syriac version reads, "and Timotheus of Lystra"; and so does the Arabic version used by De Dieu; and this is mentioned with Derbe in the above cited place.

And of Asia, Tychicus and Trophimus: of the former see Eph 6:21 and of the latter see Ti2 4:20 Act 21:29 where he is called an Ephesian, as they both are here in Beza's most ancient copy; Ephesus being the metropolis of Asia, strictly so called. These are both of them said to be among the seventy disciples: Trophimus, we are told, taught at Arles in France, and suffered martyrdom with the Apostle Paul; and that Tychicus was bishop of Chalcedon in Bithynia; and that another of the same name was bishop of Colophon; See Gill on Luk 10:1. Trophimus signifies "nourished", and is a name to be found in a funeral inscription of the Romans (h), though Greek, and in the fragments of the poet Menander: and Tychicus signifies "fortunate"; whether the same with Fortunatus in Co1 16:17 may be inquired.

(h) Kirchman. de Funer. Roman. l. 3. c. 26. p. 525.

there accompanied him into Asia--the province of Asia.

Sopater of Berea--The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller form), mentioned in Rom 16:21. But that they were the same person seems more probable.

of the Thessalonians, Aristarchus--(See on Act 19:29).

and Secundus--of whom nothing else is known.

Gaius of Derbe--Though the Gaius of Act 19:29 is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary, Rom 16:23 (compare with Jo3 1:1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it.

and Timotheus--not probably of Derbe, as one might suppose from this verse, but of Lystra (see on Act 16:1); both being so associated in his early connection with the apostle that the mention of the one in the previous clause would recall the other on the mention of his name.

and of Asia, Tychicus and Trophimus--The latter was an Ephesian, and probably the former also. They seem to have put themselves, from this time forward, at the apostle's disposal, and to the very last been a great comfort to him (Eph 6:21-22; Col 4:7-8; Act 21:29; Ti2 4:12, Ti2 4:20). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [HOWSON], where we gather that our historian himself rejoined the party (from the resumption at Act 20:5 of the "us," dropped at Act 16:17), by whom the Philippian collection would naturally be brought on.