A Commentary on the Acts of the Apostles: Homily XLV on Acts xx. 32.
For if He says there (in the Gospel), “If thou wilt be perfect, sell what thou hast and give to the poor” (Matt. xix. 21), when, besides receiving nothing himself, he provides sustenance for others also, what could equal this? It is one degree to fling away one’s possessions; a second, to be sufficient for the supply of one’s own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive. So that here is a man far better than those who merely forego possessions. “Thus it is right to support the weak:” this is (indeed)
sympathy with the weak; for to give from the labors of others, is easy. “And they fell on his neck,” it says, “and wept.” (v. 37.) He shows their affection also by saying, “Upon his neck,” as taking a last and yet a last embrace, such was the love they conceived from his discourse, such the spell of love that bound them. For if we groan when simply parting from each other, although we know that we shall receive one another back again, what a tearing away of themselves it must have been to them! Methinks Paul also wept. “Having torn ourselves away,” he says: he shows the violence of it by saying, “having torn ourselves away from them.” And with reason: otherwise they could never have got to sea. What means, “We came with a straight course unto Coos?” Instead of saying, “we did not go round nor make stay in other places.” Then “unto Rhodes.” (ch. xxi. 1.) See how he hastes on. And finding a ship sailing over unto Phenicia. (v. 2.) Possibly that ship (in which they had come) was making a stay there: wherefore they shifted to another, and not having found one going to Cæsarea, but (finding this) for Phenice, they embarked in it (and pursued their voyage), having left Cyprus also and Syria: but the expression, “having left it on the left hand,” is not said simply (in that meaning), but that they made speed not to get to Syria either. “We landed at Tyre.” (v. 3.) Then they tarry with the brethren seven days. Now that they were come near to Jerusalem, they no longer run. “Who said to Paul through the Spirit, that he should not go up to Jerusalem.” (v. 4.)
Observe how, when the Spirit does not forbid, he complies. They said, “Adventure not thyself into the theatre, and he did not adventure” (ch. xix. 31): often they bore him off (from dangers), and he complied: again he escaped by a window: and now, though numberless persons, so to say, beseech him, both those at Tyre and those at Cæsarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not (merely), they predicted the dangers, but “said by the Spirit.” If then the Spirit bade, why did he gainsay? “By the Spirit,” that is, they knowing “by the Spirit” (what would be the consequences, said to him): for of course it does not mean that the exhortation they made was by the Spirit.
For they did not simply foretell to him the dangers (through the Spirit), but (added of themselves) that it behooved him not to go up—sparing him. But “after we had accomplished the days,” i.e. had fulfilled the appointed days, “we separated, and went on our way: they all bringing us on our way with wives and children.” (v. 5.)—See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea many. (v. 6–8.)
Now that they are near to Jerusalem, they no longer hurry.
For observe, I pray you, all the days. “After the day of unleavened bread” they came “to Troas in five days” (ch. xx. 6); then they there spent “seven;” in all, twelve: then to “Thasos,” to “Mytilene,” to “Trogylium” and “over against Chios,” and to “Samos” and “Miletus” (ib. 13–17); eighteen in all. Then to “Cos,” to “Rhodes,” to “Patara,” twenty-one: then say five to “Tyre;” twenty-six: there “seven;” thirty-three; “Ptolemais,” thirty-four; then to “Cæsarea, many days” (ch. xxi. 1–10); and then, thereafter, the prophet puts them up thence. When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. And Agabus does not say, “They shall bind” Paul, that he may not seem to speak upon agreement (with Paul), but “the man that owneth this girdle” (v. 11)—so then he had a girdle also.
But when they could not persuade him—this was why they wept—then they “held their peace.” Do you mark the resignation? do you mark the affection? “They held their peace,” it says, “saying, The will of the Lord be done.” (v. 12–14.) The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God. Else Paul would not be so bent (upon going)—he that on all (other occasions delivers himself out of dangers.) “And after these, days,” it says, “having taken up our baggage”—i.e. having received the (supplies) necessary for the journey—“we went up to Jerusalem.” (v. 15.) “And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.” (v. 16.) “And when we were come to Jerusalem, the brethren received us gladly.” (v. 17.) “Bringing us,” it says, “(to him) with whom we should lodge”—not to the church: for on the former occasion (ch. xv. 4), when they went up concerning the decrees, they lodged with the Church, but now with a certain “ancient disciple.” (The expression) shows that the preaching had been going on a long time: whence it seems to me that this writer in the Acts epitomizes the events of many years, relating (only) the matters of chief importance. So unwilling were they to burthen the Church, when there was another to lodge them; and so little did they stand upon their dignity. “The brethren,” it says, “received us gladly.” Affairs among the Jews were now full of peace: there was not much warfare (among them). “Bringing us,” it says, “to one with whom we should lodge.” Paul was the guest he entertained.
Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! it is in thy power to entertain Paul’s Master for thy guest, and thou wilt not: for “he that receiveth one of these least,” he saith, “receiveth Me.” (Matt. xviii. 5; Luke ix. 48.) By how much the brother may be least, so much the more does Christ come to thee through him. For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ’s sake. It is in thy power to entertain even the Father of Christ as thy guest, and thou wilt not: for, “I was a stranger,” He says, “and ye took me in” (Matt. xxv. 35): and again, “Unto one of the least of these the brethren that believe on Me, ye have done it unto Me.” (ib. 40.) Though it be not Paul, yet if it be a believer and a brother, although the least, Christ cometh to thee through him. Open thine house, take Him in. “He that receiveth a prophet,” He saith, “shall receive a prophet’s reward.” (Matt. x. 41.) Therefore too he that receives Christ, shall receive the reward of him who has Christ for his guest.
Do not thou disbelieve His words, but be believing. Himself hath said, Through them I come to thee: and that thou mayest not disbelieve, He lays down both punishments for those who do not receive, and honors for those who do receive; since He would not have done this, unless both the person honored and the person insulted were Himself. “Thou receivedst Me,” He saith, “into thy lodging, I will receive thee into the Kingdom of My Father; thou tookest away My hunger, I take away thy sins; thou sawest Me bound, I see thee loosed; thou sawest Me a stranger, I make thee a citizen of heaven; thou gavest Me bread, I give thee an entire Kingdom, that thou mayest inherit and possess it.”
He saith not, “Receive,” but, “Inherit,” the word which is spoken of those who have possession by right of ownership; as when we say, “This have I inherited.” Thou didst it to Me in secret, I will proclaim it openly: and of thine acts indeed I say, that they were of free gift, but Mine are of debt. “For since thou,” He saith, “didst begin, I follow and come after: I am not ashamed to confess the benefits conferred on Me, nor from what things thou didst free Me, hunger and nakedness and wandering. Thou sawest Me bound, thou shalt not behold the fire of hell; thou sawest Me sick, thou shalt not behold the torments nor the punishments.”