Acts 20:14

• Assos was an important 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 crucial for trade routes from Asia Minor to the west and from the Aegean Sea to Egypt.

This is another of the “we” passages in Acts (sections where Luke includes himself in the story; see study note on 16:10). Luke likely joined Paul again at Philippi, where he had stayed some years earlier. He then traveled with Paul to Jerusalem (21:1–18).

came to Mitylene--the capital of the beautiful and classical island of Lesbos, which lies opposite the eastern shore of the Ægean Sea, about thirty miles south of Assos; in whose harbor they seem to have lain for the night.

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.

Acts 20:14-21

14. And when we were come together at Assos, having received him we came to him. 15. And sailing thence the day following we came over against Chios; and on the morrow we arrived at Samos, and having tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to sail beyond Ephesus, lest he should spend the time in Asia: for he made haste if it were possible for him to keep the day of Pentecost at Jerusalem. 17. And having sent messengers from Miletus to Ephesus, he called the elders of the church. 18. Who when they were come to him, he said unto them, Ye know from the first day wherein I entered into Asia, how 1 have been with you at all seasons, 19. Serving the Lord with all humility of mind, and with many tears, and temptations, which happened to me by the laying in wait of the Jews; 20. So that I have kept nothing back which might be for your profit, but did show to you and teach you publicly and through every house, 21. Testifying both to the Jews and Grecians the repentance which is towards God, and the faith which is toward our Lord Jesus Christ.

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.

18. Ye know. Paul, in this sermon, standeth principally upon this, that lie may exhort those pastors of Ephesus, [411] by his own example, to do their duty faithfully. For that is the true kind of censure, and by this means is authority purchased to doctrine, when the teacher prescribeth nothing [412] which he himself hath not done indeed before. And it was no unseemly thing for Paul to speak of his virtues. There is nothing less tolerable in the servants of Christ than ambition and vanity; but forasmuch as all men knew full well what modesty and humility was in the holy man, he needed not to fear lest he should incur the suspicion of vain boasting; especially, seeing that benign information by necessity, he did declare his faithfulness and diligence, that others might take example thereby. He doth, indeed, greatly extol his labors, patience, fortitude, and other virtues, but to what end? Surely not that he may purchase commendation at the hands of his auditory, but that his holy exhortation may pierce more deeply, and may stick fast in their minds. He did also shoot at another mark, that his integrity and uprightness in dealing might serve afterward to commend his doctrine. And he citeth eye-witnesses, lest he seem to speak of things unknown. I call those witnesses who did not only know all things, but had also a judgment which was pure, and corrupt with no affections.

19. Serving the Lord. He reckoneth up first not only in what straits he was, but most of all his humility, coupled with contempt of the world, and rebukes, and other afflictions; as if he should say, that he was not honorably received or with commendation; but he was conversant among them under the contemptible form of the cross. And this is no small trial, [413] when we faint not, though we see ourselves trodden under foot by the intolerable pride of the world.

Notwithstanding, we must note everything more distinctly. To serve the Lord is taken in this place, not for to worship God in holiness and righteousness, which is common to all the godly; but it doth signify to execute a public function. Therefore, Paul doth not speak of [as] some one private man, but as one made a minister of the Church. And so he doth testify, that he fulfilled the apostleship to him committed with humility and modesty; both because, knowing his own infirmity, he did mistrust himself; and also, because, considering the excellency of his calling, he counted himself very unmeet; [414] and, lastly, because he did willingly submit himself to bear the reproach of the cross. For this humility is set both against vain confidence, and also haughtiness. Secondly, he toucheth [415] his tears, which strifes, diverse assaults of Satan, the rage of wicked men, the inward diseases of the Church, and offenses, had made him shed; at length, he addeth, that he led a fearful life, [416] amidst the layings in wait of the Jews; and he confesseth that he was tempted therewith, as he was not hardened, though he did not faint. For he is not ashamed to confess his infirmity.

His drift is, that those to whom he speaketh may not faint, through like tribulations; and that, being void of all ambition, they may do their duty carefully and reverently; and that they may not only with a patient mind suffer themselves to be despised of men, but that they may be cast down in themselves. Because, that man can never be rightly framed to obey Christ whose looks are lofty, and whose heart is proud. And (as men cannot long bear a show of virtue) to the end it may appear manifestly, that he behaved himself sincerely and from his heart, he maketh mention of his constancy which lasted three years, wherein he had still kept one course. Ye know (saith he) how I have behaved myself since the first day until this time. To conclude, this is the true trial of the servants of Christ, not to be changed as the times change; but to continue like to themselves, and always to keep a straight course.

20. I have kept back nothing. He commendeth his faithfulness and diligence in teaching in three respects, that he instructed his scholars thoroughly and perfectly, so that he omitted nothing which might make for their salvation; that being not content with general preaching, he did also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his whole doctrine, that he exhorted them unto faith in Christ and repentance. Now, forasmuch as he depainteth out unto us a pattern of a faithful and good teacher, whosoever they be who are desirous to prove their industry to the Lord, they must set before their eyes the edifying of the Church, as he commandeth Timotheus in another place, to consider what things be profitable, that he may be instant in delivering those things (1 Timothy 4:7, 8). And surely the Scripture (according to whose rule all manner of teaching must be examined, yea, which is the only method of teaching aright) doth not contain profound [417] speculations, to delight men when they have nothing else to do; [418] but as the same Paul doth testify, it is all profitable to make the man of God perfect.

But Paul prescribeth such a desire to edify, that the pastor must omit nothing, so much as in him lieth, which is profitable to be known. For they be bad masters who do so keep their scholars in the first principles, that they do never come unto the knowledge of the truth (2 Timothy 3:7). And surely the Lord doth not teach us in his word only to [by] halves, (as they say) but he delivereth perfect wisdom, and such as is in all points absolute. Whereby it appeareth how impudently those men boast themselves to be ministers of the word, who do not only cloak and foster the ignorance of the people with their silence, but do also wink at gross errors and wicked superstitions; as at this day in Papistry, many send out some sparks of sound doctrine, but they [419] dare not drive away the darkness of ignorance, and whereas the wicked fear of the flesh doth hinder them, they pretend that the people is not capable of sound [420] doctrine.

Indeed, I confess that all things cannot be taught at one time, and that we must imitate Paul's wisdom, who did apply himself unto the capacity of the ignorant. But what moderation is this when they suffer the blind to fall into the ditch, when they leave miserable souls under the tyranny of antichrist, and whereas they see idolatry rage, the worship of God corrupt, his law broken, and, finally, all holy things profaned, they do either with silence pass over such filthy confusion, or else they show it underhand, sparingly and obscurely, like men that be afraid? Therefore, we must note Paul's word, when as he saith that he kept back nothing, but did show whatsoever things were profitable for the people; for by this we gather that the pure and free [421] profession of sound doctrine is required at the hands of the servants of Christ, wherein there must be no boughts nor crooks, and that nothing is more unseemly in them than oblique insinuations, and such as are inwrapped in crafty dissimulation.

Publicly, and throughout every house. This is the second point, that he did not only teach all men in the congregation, but also every one privately, as every man's necessity did require. For Christ hath not appointed pastors upon this condition, that they may only teach the Church in general in the open pulpit; but that they may take charge of every particular sheep, that they may bring back to the sheepfold those which wander and go astray, that they may strengthen those which are discouraged and weak, that they may cure the sick, that they may lift up and set on foot the feeble, [422] (Ezekiel 34:4) for common doctrine will oftentimes wax cold, unless it be holpen with private admonitions.

Wherefore, the negligence of those men is inexcusable, who, having made one sermon, as if they had done their task, live all the rest of their time idly; as if their voice were shut up within the church walls, seeing that so soon as they be departed, thence they be dumb. Also, disciples and scholars are taught, that if they will be numbered in Christ's flock, they must give place to their pastors, so often as they come unto them; and that they must not refuse private admonitions. For they be rather bears than sheep, who do not vouchsafe to hear the voice of their pastor, unless he be in the pulpit; and cannot abide to be admonished and reproved at home, yea, do furiously refuse [423] that necessary duty.

21. Testifying both to Jews. Descending now unto the third point, he setteth down the sum of this doctrine in a few words, to wit, that he exhorted all men unto faith and repentance, as it was said before, that the gospel consisteth upon [of] these two points only. Whence we do also gather wherein the true edifying of the Church doth properly consist, the care and burden whereof doth lie upon the pastor's shoulders, and whereunto we must apply all our study, if we be desirous to profit profitably in God's school. We have already said that the word of God is profaned, when the readers of the same do occupy themselves in frivolous questions. But to the end we may not read the same wanderingly, we must note and aim at this double mark which the apostle setteth before us. For whosoever he be that turneth unto any other thing, in taking great pains, he shall do nothing else but walk in a circuit. By the word testify he expresseth great vehemency, as if he should have said that by testifying he did commend, that the excuse of ignorance might not remain. For he alludeth unto the custom used in courts, where testifying is used to take away all doubt. As men are not only to be taught, but also to be constrained to embrace salvation in Christ, and to addict themselves to God, to lead a new life. And though he affirm that he was wanting to none, yet doth he place the Jews in the first place; because, as the Lord hath preferred them in the degree of honor before the Gentiles, so it was meet that Christ and his grace should be offered them until they should quite fall away.

Repentance toward God. We must first note the distinction of faith and repentance, which some do falsely and unskillfully confound, saying, that repentance is a part of faith. I grant, indeed, that they cannot be separate; because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate unto newness of life. Yet they must needs be distinguished, as Paul doth in this place. For repentance is a turning unto God, when we frame ourselves and all our life to obey him; but faith is a receiving of the grace offered us in Christ. For all religion tendeth to this end, that, embracing holiness and righteousness, we serve the Lord purely, also that we seek no part of our salvation anywhere else save only at his hands, and that we seek salvation in Christ alone. Therefore, the doctrine of repentance containeth a rule of good life; it requireth the denial of ourselves, the mortifying of our flesh, and meditating upon the heavenly life. But because we be all naturally corrupt, strangers from righteousness, and turned away from God himself. Again, because we fly from God, because we know that he is displeased with us, the means, as well to obtain free reconciliation as newness of life, must be set before us.

Therefore, unless faith be added, it is in vain to speak of repentance; yea, those teachers of repentance who, neglecting faith, stand only upon the framing of life, and precepts of good works, differ nothing, or very little from profane philosophers. They teach how men must live; but, forasmuch as they leave men in their nature, there can no bettering be hoped for thence, until they invite those who are lost unto hope of salvation; until they quicken the dead, promising forgiveness of sins; until they show that God doth, by his free adoption, take those for his children who were before bond-slaves of Satan; until they teach that the Spirit of regeneration must be begged at the hands of the heavenly Father, that we must draw godliness, righteousness, and goodness, from him who is the fountain of all good things. And hereupon followeth calling upon God, which is the chiefest thing in the worship of God.

We see now how that repentance and faith are so linked together that they cannot be separate. For it is faith which reconcileth God to us, not only that he may be favorable unto us, by acquitting us of the guiltiness of death, by not imputing to us our sins, but also that by purging the filthiness of our flesh by his Spirit, he may fashion us again after his own image. He doth not, therefore, name repentance in the former place, as if it did wholly go before faith, forasmuch as a part thereof proceedeth from faith, and is an effect thereof; but because the beginning of repentance is a preparation unto faith. I call the displeasing of ourselves the beginning, which doth enforce us, after we be thoroughly touched with the fear of the wrath of God, to seek some remedy.

Faith toward Christ. It is not without cause that the Scripture doth everywhere make Christ the mark whereat our faith must aim, and as they say commonly, set him before us as the object. For the majesty of God is of itself higher than that men can climb thereunto. Therefore, unless Christ come between, all our senses do vanish away in seeking God. Again, inasmuch as he is the Judge of the world, it must needs be that the beholding of him without Christ shall make us afraid. [424] But God doth not only represent himself unto us in Christ's image, but also refresh us with his Fatherly favor, and by all means restore us to life. For there is no part of our salvation which may not be found in Christ. By the sacrifice of his death he hath purged our sins; he hath suffered the punishment that he might acquit us; he hath made us clean by his blood; by his obedience he hath appeased his Father's wrath; by his resurrection he hath purchased righteousness for us. No marvel, therefore, if we said, that faith must be fixed [425] in the beholding of Christ.

Footnotes:

[409] "Legalem culture," legal worship.

[410] "Ut improborum hominum calumnias refelleret," that he might refute the calumnies of wicked men.

[411] "Quos Ephesi creaverat pastores," those whom he had appointed pastors at Ephesus.

[412] "In verbis," verbally.

[413] "Probatio," proof or tests

[414] "Longe imparem," far from being equal to it.

[415] "Adjungit," he addeth,

[416] "Trepidam vitam," a life of trembling.

[417] "Argutas," subtle,

[418] "Sub umbra et in otio," when at ease under the shade.

[419] "Plerique," the greater part.

[420] "Solidioris," more solid.

[421] "Ingenuam," candid.

[422] "Debiles et infirmas," the feeble and infirm.

[423] "Ferociter repellunt," fiercely repel.

[424] "Nos terrore exanimet," make us dead with terror.

[425] "Prorsus esse defixam," must be wholly fixed.

Came to Mitylene - This was a seaport town in the isle of Lesbos: see its place in the map.

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.

An island, as also a city in it so called, in the Aegean Sea. Some think the island is called Lesbos, in which this Mitylene is.