{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110050.htm","path":"chr/ecf/111/1110050.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110050.htm","text":"\u201cAnd now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them that are sanctified.\u201d\nWhat he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, \u201cGrievous wolves shall enter in among you\u201d (Acts 20.29), therefore, not to overpower them, and make them lose all self-possession, observe the consolation (he gives). \u201cAnd now,\u201d he says, as always, \u201cI commend you, brethren, to God, and to the word of His grace:\u201d that is, to His grace: it is grace that saveth. He constantly puts them in mind of grace, to make them more earnest as being debtors, and to persuade them to have confidence. \u201cWhich is able to build you up.\u201d 1034 He does not say, to build, but, \u201cto build up,\u201d showing that they had (already) been built. Then he puts them in mind of the hope to come; \u201cto give you an inheritance,\u201d he says, \u201camong all them which are sanctified.\u201d Then exhortation again: \u201cI have coveted no man\u2019s silver, or gold, or apparel.\u201d (Acts 20.33.) He takes away that which is the root of evils, the love of money. \u201cSilver, or gold,\u201d he says. He says not, I have not taken, but, not even \u201ccoveted.\u201d No great thing this, but what follows after is great. \u201cYea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring, ye ought to support the weak.\u201d (Acts 20:34, 35.) Observe him employed in work and not simply that, but toiling. \u201cThese hands have ministered unto my necessities, and to them that were with me:\u201d so as to put them to shame. And see how worthily of them. For he says not, Ye ought to show yourselves superior to money, but what? \u201cto support the weak\u201d\u2014not all indiscriminately\u2014\u201cand to hear the word of the Lord which He spake, It is more blessed to give than to receive.\u201d 1035 For lest any one should think that it was spoken with reference to them, and that he gave himself for an ensample, as he elsewhere says, \u201cgiving an ensample to you\u201d (Phil. iii. 17), he added the declaration of Christ, Who said, \u201cIt is more blessed to give than to receive.\u201d He prayed over them while exhorting them: he shows it both by action,\u2014\u201cAnd when he had thus spoken, he kneeled down, and prayed with them all,\u201d (Acts 20.36)\u2014he did not simply pray, but with much feeling: (\u03ba\u03b1\u03c4\u03b1\u03bd\u03cd\u03be\u03b5\u03c9\u03c2): great was the consolation\u2014and by his saying, \u201cI commend you to the Lord. And they all wept sore, and fell on Paul\u2019s neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more.\u201d (Acts 20:37, 38.) He had said, that \u201cgrievous wolves should enter in;\u201d had said, \u201cI am pure from the blood of all men:\u201d and yet the thing that grieved them most of all was this, \u201cthat they should see him no more:\u201d since indeed it was this that made the war grievous. \u201cAnd they accompanied them,\u201d it says, \u201cunto the ship. And it came to pass, that after we had torn ourselves from them\u201d\u2014so much did they love him, such was their affection towards him\u2014\u201cand had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: and finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre\u201d (Acts xxi. 1-3): he came to Lycia, and having left Cyprus, he sailed down to Tyre\u2014\u201cfor there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.\u201d (Acts 21.4.) They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting. And there again they part from each other with prayer. \u201cAnd when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul\u2019s company departed, and came unto C\u00e6sarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.\u201d (Acts 21.5-8.) Having come to C\u00e6sarea, it says, we abode with Philip, which was one of the seven. \u201cAnd the same man had four daughters, virgins, which did prophesy.\u201d (Acts 21.9.) But it is not these that foretell to Paul, though they were prophetesses; it is Agabus. \u201cAnd as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul\u2019s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.\u201d (Acts 21:10, 11.) He who formerly had declared about the famine, the same says, This \u201cman, who owneth this girdle, thus shall they bind.\u201d (Acts 11.28.) The same that the prophets used to do, representing events to the sight, when they spoke about the captivity\u2014as did Ezekiel\u2014the same did this (Agabus). \u201cAnd,\u201d what is the grievous part of the business, \u201cdeliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.\u201d (Acts 21.12.) Many even besought him not to depart, and still he would not comply. \u201cThen Paul answered, What mean ye to weep and to break mine heart?\u201d 1036 (Acts 21.13.) Do you mark? Lest, having heard that saying, \u201cI go bound in the Spirit\u201d (Acts 20.22), you should imagine it a matter of necessity, or that he fell into it ignorantly, therefore these things are foretold. But they wept, and he comforted them, grieving at their tears. For, \u201cwhat mean ye,\u201d he says, \u201cto weep and to break my heart?\u201d Nothing could be more affectionate: because he saw them weeping, he grieved, he that felt no pain at his own trials. \u201cFor I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.\u201d (Acts 21:13, 14.) Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, \u201cto break my heart.\u201d I weep, he says, for you, not on account of my own sufferings: as for those (men), I am willing even to die for them. But let us look over again what has been said.\n(Recapitulation.) \u201cSilver, or gold, or apparel,\u201d etc. (Acts 20:33, 34, 1 Cor. 9:0, 2 Cor. 11:0.) So then, it was not in Corinth only that they did this 1037 \u2014they that corrupted the disciples, but in Asia as well. But he nowhere casts this up as a reproach to the Ephesians, when writing to them. And why? Because he did not fall upon any subject that obliged him to speak of this. But to the Corinthians he says, \u201cMy boasting has not been stopped in the regions of Achaia.\u201d (2 Cor. xi. 10.) And he does not say, Ye did not give to me; but, \u201cSilver, or gold, or apparel, I coveted not,\u201d that it might not seem to be their doing, that they had not given. And he does not say, From no man have I coveted the necessaries of life, that again it might not look like accusing them: but he covertly hints as much, seeing that he provided subsistence for others as well as himself. See how he worked with earnestness, \u201cnight and day\u201d discoursing (to others), \u201cwith tears warning each one of them.\u201d (Acts 20.31.) (Here) again he puts them in fear: \u201cI have showed you all things,\u201d he says: ye cannot take refuge in the plea of ignorance: \u201chave shown you\u201d by works \u201chow that so laboring ye ought to work.\u201d And he does not say, that to receive is bad, but that not to receive is better. For, \u201cremember,\u201d he says, \u201cthe words of the Lord which he spake: It is more blessed to give than to receive.\u201d (Acts 20.35.) And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it. 1038 For in fact here he has shown both boldness in meeting dangers, sympathy with those over whom he ruled, teaching with (unshrinking) boldness, humility, (voluntary) poverty: but, what we have here is even more than that poverty. For if He says there (in the Gospel), \u201cIf thou wilt be perfect, sell what thou hast and give to the poor\u201d (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\u2019s possessions; a second, to be sufficient for the supply of one\u2019s 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. \u201cThus it is right to support the weak:\u201d this is (indeed) sympathy with the weak; for to give from the labors of others, is easy. \u201cAnd they fell on his neck,\u201d it says, \u201cand wept.\u201d (Acts 20.37.) He shows their affection also by saying, \u201cUpon his neck,\u201d 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. \u201cHaving torn ourselves away,\u201d he says: he shows the violence of it by saying, \u201chaving torn ourselves away from them.\u201d And with reason: otherwise they could never have got to sea. What means, \u201cWe came with a straight course unto Coos?\u201d Instead of saying, \u201cwe did not go round nor make stay in other places.\u201d Then \u201cunto Rhodes.\u201d (Acts 21.1.) See how he hastes on. And finding a ship sailing over unto Phenicia. (Acts 21.2.) 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 C\u00e6sarea, but (finding this) for Phenice, they embarked in it (and pursued their voyage), having left Cyprus also and Syria: but the expression, \u201chaving left it on the left hand,\u201d is not said simply (in that meaning), but that they made speed not to get to Syria either. 1039 \u201cWe landed at Tyre.\u201d (Acts 21.3.) Then they tarry with the brethren seven days. Now that they were come near to Jerusalem, they no longer run. (b) \u201cWho said to Paul through the Spirit, that he should not go up to Jerusalem.\u201d (Acts 21.4.) Observe how, when the Spirit does not forbid, he complies. They said, \u201cAdventure not thyself into the theatre, and he did not adventure\u201d (Acts 19.31): 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 C\u00e6sarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not (merely), they predicted the dangers, but \u201csaid by the Spirit.\u201d If then the Spirit bade, why did he gainsay? \u201cBy the Spirit,\u201d that is, they knowing \u201cby the Spirit\u201d (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\u2014sparing him. But \u201cafter we had accomplished the days,\u201d i.e. had fulfilled the appointed days, \u201cwe separated, and went on our way: they all bringing us on our way with wives and children.\u201d (Acts 21.5.)\u2014See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in C\u00e6sarea many. (Acts 21.6-8.) (a) Now that they are near to Jerusalem, they no longer hurry. For observe, I pray you, all the days. \u201cAfter the day of unleavened bread\u201d they came \u201cto Troas in five days\u201d (Acts 20.6); then they there spent \u201cseven;\u201d in all, twelve: then to \u201cThasos,\u201d to \u201cMytilene,\u201d to \u201cTrogylium\u201d and \u201cover against Chios,\u201d and to \u201cSamos\u201d and \u201cMiletus\u201d (Acts 20.13-17); eighteen in all. Then to \u201cCos,\u201d to \u201cRhodes,\u201d to \u201cPatara,\u201d twenty-one: then say 1040 five to \u201cTyre;\u201d twenty-six: there \u201cseven;\u201d thirty-three; \u201cPtolemais,\u201d thirty-four; then to \u201cC\u00e6sarea, many days\u201d (Acts 21.1-10); and then, thereafter, the prophet puts them up thence. (c) 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. (e) And Agabus does not say, \u201cThey shall bind\u201d Paul, that he may not seem to speak upon agreement (with Paul), but \u201cthe man that owneth this girdle\u201d (Acts 21.11)\u2014so then he had a girdle also. 1041 But when they could not persuade him\u2014this was why they wept\u2014then they \u201cheld their peace.\u201d Do you mark the resignation? do you mark the affection? \u201cThey held their peace,\u201d it says, \u201csaying, The will of the Lord be done.\u201d (Acts 21.12-14.) (g) 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)\u2014he that on all (other occasions delivers himself out of dangers. (d) \u201cAnd after these, days,\u201d it says, \u201chaving taken up our baggage\u201d\u2014i.e. having received the (supplies) necessary for the journey\u2014\u201cwe went up to Jerusalem.\u201d (Acts 21.15.) \u201cAnd there went with us also certain of the disciples from C\u00e6sarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.\u201d 1042 (Acts 21.16.) \u201cAnd when we were come to Jerusalem, the brethren received us gladly.\u201d (Acts 21.17.) (f) \u201cBringing us,\u201d it says, \u201c(to him) with whom we should lodge\u201d\u2014not to the church: for on the former occasion (Acts 15.4), when they went up concerning the decrees, they lodged with the Church, but now with a certain \u201cancient disciple.\u201d (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. (h) So unwilling were they to burthen the Church, when there was another to lodge them; and so little did they stand upon their dignity. \u201cThe brethren,\u201d it says, \u201creceived us gladly.\u201d Affairs among the Jews were now full of peace: there was not much warfare (among them). \u201cBringing us,\u201d it says, \u201cto one with whom we should lodge.\u201d 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\u2019s Master for thy guest, and thou wilt not: for \u201che that receiveth one of these least,\u201d he saith, \u201creceiveth Me.\u201d (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\u2019s sake. It is in thy power to entertain even the Father of Christ as thy guest, and thou will not: for, 1043 \u201cI was a stranger,\u201d He says, \u201cand ye took me in\u201d (Matt. xxv. 35): and again, \u201cUnto one of the least of these the brethren that believe on Me, ye have done it unto Me.\u201d (Matt. 25.40.) 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. \u201cHe that receiveth a prophet,\u201d He saith, \u201cshall receive a prophet\u2019s reward.\u201d (Matt. x. 41.) Therefore too he that receives Christ, shall receive the reward of him who has Christ for his guest. 1044 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. \u201cThou receivedst Me,\u201d He saith, \u201cinto 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.\u201d He saith not, \u201cReceive,\u201d but, \u201cInherit,\u201d the word which is spoken of those who have possession by right of ownership; as when we say, \u201cThis have I inherited.\u201d 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. \u201cFor since thou,\u201d He saith, \u201cdidst 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.\u201d O hands, truly blessed, which minister in such services as these, which are accounted worthy to serve Christ! Feet which go into prisons for Christ\u2019s sake, with ease defy the fire: no trial of bonds have they, (the hands) 1045 which saw Him bound! Thou clothedst Him with a garment, and thou puttest on a garment of salvation: thou wast in prison with Him, and with Him thou findest thyself in the Kingdom, not ashamed, knowing that thou visitedst Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. (Gen. xviii. 3.) Let us take shame to ourselves, I beseech you: he was sitting in mid-day, being in a foreign land, where he had none inheritance, \u201cnot so much as to set his foot on\u201d (Acts 7.5): he was a stranger, and the stranger entertained strangers: for he was a citizen of heaven. Therefore, not even while he was on earth was he a stranger (to Him). We are rather strangers than that stranger, if we receive not strangers. He had no home, and his tent was his place of reception. And mark his liberality\u2014he killed a calf, and kneaded fine meal: mark his ready mind\u2014by himself and his wife: mark the unassuming manner\u2014he worships and beseeches them. For all these qualities ought to be in that man who entertains strangers\u2014readiness, cheerfulness, liberality. For the soul of the stranger is abashed, and feels ashamed; and unless (his host) show excessive joy, he is as (if) slighted, and goes away, and it becomes worse than not to have received him, his being received in this way. Therefore he worships them, therefore he welcomes them with speech, therefore with a seat. For who would have hesitated, knowing that this work was done unto Him? \u201cBut we are not in a foreign land.\u201d If we will, we shall be able to imitate him. How many of the brethren are strangers? There is a common apartment, the Church, which we call the \u201cXenon.\u201d Be inquisitive (\u03c0\u03b5\u03c1\u03b9\u03b5\u03c1\u03b3\u03ac\u03b6\u03b5\u03c3\u03b8\u03b5), sit before the doors, receive those who come yourselves; though you may not wish to take them into your houses, at any rate in some other way (receive them), by supplying them with necessaries. \u201cWhy, has not the Church means\u201d you will say? She has: but what is that to you? that they should be fed from the common funds of the Church, can that benefit you? If another man prays, does it follow that you are not bound to pray? Wherefore do you not say, \u201cDo not the priests pray? then why should I pray?\u201d \u201cBut I,\u201d you will say, \u201cgive to him who cannot be received there.\u201d Give, though it be to that one: for what we are anxious for is this, that you should give at any rate. Hear what Paul says: \u201cThat it may relieve them that are widows indeed, and that the Church be not burdened.\u201d (1 Tim. v. 16.) Be it how you will, only do it. But I put it, not, \u201cthat the Church be not burdened,\u201d but, \u201cthat thou be not burdened;\u201d for at this rate thou wilt do nothing, leaving all to the Church. This is why there is a common room set apart by the Church, that you may not say these things. \u201cThe Church,\u201d say you, \u201chas lands, 1046 has money, and revenues.\u201d And has she not charges? I ask; and has she not a daily expenditure? \u201cNo doubt,\u201d you will say. Why then do you not lend aid to her moderate means? I am ashamed indeed to say these things: however, I compel no man, if any one imagines what I am saying to be for gain. Make for yourself a guest-chamber in your own house: set up a bed there, set up a table there and a candlestick. (comp. 2 Kings iv. 10.) For is it not absurd, that whereas, if soldiers should come, you have rooms set apart for them, and show much care for them, and furnish them with everything, because they keep off from you the visible war of this world, yet strangers have no place where they might abide? Gain a victory over the Church. Would you put us to shame? This do: surpass us in liberality: have a room, to which Christ may come; say, \u201cThis is Christ\u2019s cell; this building is set apart for Him.\u201d Be it but an underground 1047 chamber, and mean, He disdains it not. \u201cNaked and a stranger,\u201d Christ goes about, it is but a shelter He wants: afford it, though but this. Be not uncompassionate, nor inhuman; be not so earnest in worldly matters, so cold in spiritual. Let also the most faithful of thy servants be the one entrusted with this office, and let him bring in the maimed, the beggars, and the homeless. These things I say to shame you. For ye ought indeed to receive them in the upper part of your house; but if ye will not do this, then though it be below, though but where thy mules are housed, and thy servants, there receive Christ. Perchance ye shudder at hearing this. What then, when ye do not even this? Behold, I exhort, behold, I bid you; let this be a matter to be taken up in earnest. But ye do not wish it thus, perhaps? Do it some other way. There are many poor men and poor women: set apart some one (of these) constantly to remain there: let the poor man be (thine inmate) though but as a guard to thy house: let him be to thee wall and fence, shield and spear. Where alms are, the devil dares not approach, nor any other evil thing. Let us not overlook so great a gain. But now a place is set apart for a chariot, and for litters (\u03b2\u03b1\u03c3\u03c4\u03b5\u03c1\u03bd\u03af\u03bf\u03b9\u03c2) another; but for Christ Who is wandering, not even one! Abraham received the strangers in the place where he abode himself; his wife stood in the place of a servant, the guests in the place of masters. He knew not that he was receiving Christ; knew not that he was receiving Angels; so that had he known it, he would have lavished his whole substance. But we, who know that we receive Christ, show not even so much zeal as he did who thought that he was receiving men. \u201cBut they are impostors,\u201d you will say, \u201cmany of them, and unthankful.\u201d And for this the greater thy reward, when thou receivest for the sake of Christ\u2019s name. For if thou knowest indeed that they are impostors, receive them not into thy house: but if thou dost not know this, why dost thou accuse them lightly? \u201cTherefore I tell them to go to the receiving house.\u201d But what kind of excuse is there for us, when we do not even receive those whom we know, but shut our doors against all? Let our house be Christ\u2019s general receptacle: let us demand of them as a reward, not money, but that they make our house the receptacle for Christ; let us run about everywhere, let us drag them in, let us seize our booty: greater are the benefits we receive than what we confer. He does not bid thee kill a calf: give thou bread to the hungry, raiment to the naked, shelter to the stranger. But that thou mayest not make this thy pretext, there is a common apartment, that of the Church; throw thy money into that, and then thou hast received them: since (Abraham) there had the reward of those things also which were done by his servants. \u201cHe gave the calf to a young man, and he hasted to dress it.\u201d (Gen. xviii. 7.) So well trained were his servants also! They ran, and murmured not as ours do: for he had made them pious. He drew them out to war, and they murmured not: so well disciplined were they. (Gen. xiv. 14.) For he had equal care for all as for himself: he all but said as Job did, \u201cWe were alike formed in the same womb.\u201d (Job xxxiii. 6.) Therefore let us also take thought for their salvation, and let us make it our duty to care for our servants, that they may be good; and let our servants also be instructed in the things pertaining to God. Then will virtue not be difficult to us, if we train them orderly. Just as in war, when the soldiers are well-disciplined, the general carries on war easily, but the contrary happens, when this is not so; and when the sailors too are of one mind, the pilot easily handles the rudder-strings; so here likewise. For say now, if thy servants have been so schooled, thou wilt not be easily exasperated, thou wilt not have to find fault, wilt not be made angry, wilt not need to abuse them. It may be, thou wilt even stand in awe of thy servants, if they are worthy of admiration, and they will be helpers with thee, and will give thee good counsel. But from all these shall all things proceed that are pleasing to God, and thus shall the whole house be filled with blessing, and we, performing things pleasing to God, shall enjoy abundant succor from above, unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost, together be glory, might, honor, now and ever, world without end. Amen.\nThe phrase \u201cwhich is able\u201d (\u03c4\u1ff7 \u03b4\u03c5\u03bd\u03b1\u03bc\u03ad\u03bd\u1ff3) may be connected with the word \u201cGod,\u201d or with \u201cthe word of His grace.\u201d As standing nearer the latter, this would be the natural construction. So our author has taken it, understanding by \u201cthe word of His grace\u201d rather the grace itself than the doctrine concerning it. Most critics have preferred to connect the phrase with \u03c4\u1ff7 \u03b8\u03b5\u1ff7 on the ground that it is more appropriate to ascribe the giving of an inheritance among the sanctified directly to God than to His word. (So DeWette, Meyer, Alford, Gloag).\u2014G.B.S.\ni:1035\nBy \u201cthe weak\u201d Chrys. evidently understands the physically weak, the sick and poor (see the Recapitulation) and we think correctly as opposed to the \u201cweak in faith.\u201d The apostle counsels labor in order to liberality toward the needy. So Olshausen, DeWette, Hackett, Gloag, Alford, vs. Neander, Tholuck, Lechler, Meyer.\u2014G.B.S.\ni:1036\nThe remainder of Acts 21:13, 14 we have removed from this to its proper place.\ni:1037\n\u039f\u1f50\u03ba \u1f04\u03c1\u03b1 \u1f10\u03bd \u039a\u03bf\u03c1\u03af\u03bd\u03b8\u1ff3 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b5\u1f30\u03c1\u03b3\u03ac\u03c3\u03b1\u03bd\u03c4\u03bf \u03bc\u03cc\u03bd\u03bf\u03bd \u03bf\u1f31 \u03b4\u03b9\u03b1\u03c6\u03b8\u03b5\u03af\u03c1\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u1f70\u03c2 \u03ba. \u03c4. \u03bb. One would have expected \u03b5\u1f30\u03c1\u03b3\u03ac\u03c3\u03b1\u03c4\u03bf \u03bc\u03cc\u03bd\u03bf\u03bd, \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c7 \u1f61\u03c2 \u03bf\u1f31 \u03b4. But the connection, not fully expressed, may be this: \u201cSo different from those \u201cgrievous wolves not sparing the flock,\u201d the false teachers who would make a gain of them! So then\u201d etc.\ni:1038\nSome text or texts of the Gospels should be supplied here: beginning perhaps like the next sentence with a \u039a\u03b1\u1f76 \u03b3\u03ac\u03c1.\ni:1039\nBy Syria he seems here to mean the northern parts, about Antioch. \u201cThey left Cyprus on the left, but nearer to it than the opposite coast of Syria, because he did not wish to come near that either.\u201d Mod. text \u201cThis is not said idly, but to show that he did not think fit even to come near it (Cyprus), they sailing straight for Syria.\u201d What follows required transposition: the derangement, 2, 1: 3, 5, 7: 4, 6, 8.\ni:1040\nA. C. Cat. (in B. the original characters are written over by a later hand), \u0395\u1f36\u03c4\u03b1 \u03b2\u03bf\u03c5\u03bb\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03c0\u03ad\u03bd\u03c4\u03b5 \u03b5\u1f30\u03c2 \u03a4\u03cd\u03c1\u03bf\u03bd. Perhaps \u03b2\u03bf\u03cd\u03bb\u03b5\u03b9 \u03b8\u03b5\u1fd6\u03bd\u03b1\u03b9. Mod. text \u03b5\u1f36\u03c4\u03b1 \u1f10\u03ba\u03b5\u1fd6\u03b8\u03b5\u03bd \u03b4\u1f30 \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd \u03c0\u03ad\u03bd\u03c4\u03b5.\ni:1041\nHom.x. in Matt. E. \u201cBut why, you may ask, did he (the Baptist) use a girdle also with his garment? This was a custom with the ancients, before this present soft and dissolute fashion of ours came in. Thus Peter appears girdled, and Paul likewise: as it says, \u2018The man that owneth this girdle.\u201d\ni:1042\nThe meaning of the latter part of Acts 21.16 (\u1f04\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c0\u03b1\u1fe4 \u1fa7 \u03be\u03b5\u03bd\u03b9\u03c3\u03b8\u1ff6\u03bc\u03b5\u03bd \u039c\u03bd\u03b1\u03c3\u03c9\u03bd\u03af \u03c4\u03b9\u03bd\u03b9 \u039a\u03c5\u03c0\u03c1\u03af& 251\u00b7 \u03ba. \u03c4. \u03bb.), according to Chrys., is that the disciples from C\u00e6sarea conducted Paul to the house of Mnason at Jerusalem where he was to lodge, not (as our Eng. vss.), that they brought with them Mnason on their journey from C\u00e6sarea to Jerusalem. The former seems the preferable view as there is nothing in the context to intimate that Mnason was at this time in C\u00e6sarea and his residence was evidently Jerusalem. The construction of attraction is also equally well resolved in this way.\u2014G.B.S.\ni:1043\nHere supply, \u201cHe that receiveth Me, receiveth Him that sent Me.\u201d\ni:1044\n\u03bf\u1f50\u03ba\u03bf\u1fe6\u03bd \u03ba\u03b1\u1f76 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd (should it be \u03a7\u03c1\u03b9\u03c3\u03c4\u03b9\u03b1\u03bd\u1f78\u03bd\u0301\u0308) \u03b4\u03b5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03bb\u03ae\u03c8\u03b5\u03c4\u03b1\u03b9 \u03bc\u03b9\u03c3\u03b8\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd \u03be\u03b5\u03bd\u03af\u03b6\u03bf\u03bd\u03bf\u03c2.\u2014Ben. renders the latter clause, recipiet mercedem Christi peregrinantis.\ni:1045\nAll our mss. omit \u03c7\u03b5\u1fd6\u03c1\u03b5\u03c2, but the text \u03b1\u1f31 \u03b4\u03b5\u03b4\u03b5\u03bc\u03ad\u03bd\u03bf\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f30\u03b4\u03bf\u1fe6\u03c3\u03b1\u03b9 requires more than this for its emendation. Below, before \u201cnot ashamed.\u201d mod. text inserts, \u201cThese things He (Christ) confesseth.\u201d\ni:1046\n\u1fbd\u0391\u03bb\u03bb\u1fbd \u1f14\u03c7\u03b5\u03b9 \u1f30\u03bf\u03cd\u03b3\u03b1 \u1f21 \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1. On \u1f30\u03bf\u03cd\u03b3\u03b1, juga, see p. 74. Here also B. \u1f34\u03c5\u03b3\u03b3\u03b1., mod. text substitutes \u03b4\u03b1\u03c0\u03b1\u03bd\u03ae\u03bc\u03b1\u03c4\u03b1.\ni:1047\nA. B. C. \u03ba\u1f02\u03bd \u03ba\u03b1\u03c4\u03b1\u03b3\u03ce\u03b3\u03b9\u03bf\u03bd \u1f96 so Morel. Ben. But E. has here preserved the true reading \u03ba\u03b1\u03c4\u03ce\u03b3\u03b5\u03bf\u03bd, so Savil. with marg. \u03ba\u03b1\u03c4\u03ac\u03b3\u03b1\u03b9\u03bf\u03bd.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XLV on Acts xx. 32.","type":"page"}