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1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5 These going before tarried for us at Troas. 6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. 7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted. 13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 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. 17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32 And 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 which are sanctified. 33 I have coveted no man's silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. 36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him, 38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
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[AD 407] John Chrysostom on Acts 20:1
By this again he refreshed them (ἀ νεκτήσατο), giving them much consolation. And having exhorted the Macedonians, with much discourse, he came into Greece.
[AD 407] John Chrysostom on Acts 20:1-16
"And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia."

There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece. For, it says, "when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia." (v. 2, 3.) Again he is persecuted by the Jews, and goes into Macedonia. "And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas." (v. 4, 5.) But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy," etc., these, he says, went before him to Troas, preparing the way for him. "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." [Acts 20:6] For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that he bears to the Philippians, which is the reason why he makes some stay there. "And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." [Acts 20:7] It was then the (season between Easter and) Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord's day. Not even during night-time was he silent, nay he discoursed the rather then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself. But the Devil disturbed the feast — not that he prevailed, however — by plunging the hearer in sleep, and causing him to fall down. "And," it says, "there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him. When he therefore had come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted." [Acts 20:8-12] But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him! Let us take shame to ourselves! "Aye, but a Paul" say you, "was discoursing then." Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet none cares to hear. No window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space here, nor any other such comfort. And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet. "Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him. When he had come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however. "When he had eaten," it says, "and discoursed a long while, even till break of day, so he departed." Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing. But we, in what do we differ from dogs? Do you mark what a difference (between us and those men)? "And they brought the young man alive, and," it says, "were not a little comforted," both because they received him back alive, and because a miracle had been wrought. "And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot." [Acts 20:13] We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him. "And when he had joined us at Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the morrow, we come over against Chios" — then they pass the island — "and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus. 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 in Jerusalem the day of Pentecost." [Acts 20:14-16] Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word. Accordingly, see what great gain accrued, from all being present. But that the interests of the people of Ephesus might not be neglected on that account, he managed for this in a different way. But let us look over again what has been said.

(Recapitulation.) "And having embraced them," it says, "he departed for to go into Macedonia." [Acts 20:1] By this again he refreshed them (ἀ νεκτήσατο), giving them much consolation. "And having exhorted" the Macedonians, "with much discourse, he came into Greece." [Acts 20:2] Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts also. And yet Troas is not a large place: why then do they pass seven days in it? Perhaps it was large as regarded the number of believers. And after he had passed seven days there, on the following day he spent the night in teaching: so hard did he find it to tear himself away from them, and they from him. "And when we came together" it says, "to break bread." [Acts 20:7-12] At the very time (of breaking bread) the discourse having taken its commencement,* extended: as representing that they were hungry, and it was not unseasonable: for the principal object (which brought them together) was not teaching, but they came together "to break bread;" discourse however having come up, he prolonged the teaching. See how all partook also at Paul's table. It seems to me, that he discoursed while even sitting at table, teaching us to consider all other things as subordinate to this. Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance! But why did he discourse during night time? Since "he was about to depart," it says, and was to see them no more: though this indeed he does not tell them, they being too weak (to bear it), but he did tell it to the others. At the same time too the miracle which took place would make them evermore to remember that evening; so that the fall turned out to the advantage of the teacher. Great was the delight of the hearers, and even when interrupted it was the more increased. That (young man) was to rebuke all that are careless (of the word), he whose death was caused by nothing else than this, that he wished to hear Paul. "And we went before to ship," etc. [Acts 20:13] Wherefore does the writer say where they came, and where they went to? To show in the first place that he was making the voyage more leisurely — and this upon human grounds — and sailing past (some): also (for the same reason he tells) where he made a stay, and what parts he sailed past; (namely,) "that he might not have to spend the time in Asia." [Acts 20:16] Since had he come there, he could not have sailed by; he did not like to pain those who would have begged him to remain. "For he hasted," it says, "if it were possible for him to keep the day of Pentecost in Jerusalem:" and (this) was not possible (if he stayed). Observe, how he is also moved like other men. For therefore it is that all this is done, that we may not fancy that he was above human nature: (therefore) you see him desiring (something), and hasting, and in many instances not obtaining (his object): for those great and holy men were partakers of the same nature with us; it was in the will and purpose that they differed, and so it was that also they attracted upon themselves the great grace they did. See, for instance, how many things they order by an economy of their own. "That we give not offense" [2 Corinthians 6:3] to those who wish (to take offense), and, "That our ministry be not blamed." Behold, both an irreproachable life and on the other hand condescension. This is (indeed to be) called economy, to the (very) summit and height (of it). For he that went beyond the commandments of Christ, was on the other hand more humble than all. "I am made all things to all men," he says, "that I might gain all." [1 Corinthians 9:22] He cast himself also upon dangers, as he says in another place; "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." [2 Corinthians 6:4-5] And great was his love for Christ. For if there be not this, all else is superfluous, both the economy (of condescending accommodation), and the irreproachable life, and the exposing himself to dangers. "Who is weak," he says, "and I am not weak? Who is offended, and I burn not?" [2 Corinthians 11:29] These words let us imitate, and let us cast ourselves upon dangers for our brethren's sake. Whether it be fire, or the sword, cast yourself on it, beloved, that you may rescue (him that is) your member: cast yourself, be not afraid. You are a disciple of Christ, Who laid down His life for His brethren: a fellow disciple with Paul, who chose to suffer numberless ills for his enemies, for men that were warring against him; be thou filled with zeal, imitate Moses. He saw one suffering wrong, and avenged him; he despised royal luxury, and for the sake of those who were afflicted he became a fugitive, a wanderer, lonely and deserted; he passed his days in a foreign land; and yet he blamed not himself, nor said, "What is this? I despised royalty, with all that honor and glory: I chose to avenge those who were wronged, and God has overlooked me: and not only has He not brought me back to my former honor, but even forty years am I passing in a foreign land. Truly, handsomely have I received my wages, have I not!" But nothing of the kind did he say or think. So also do thou: be it that thou suffer any evil for doing good, be it that (thou have to wait) a long time, be not thou offended, be not discomposed: God will of a surety give you your reward. The more the recompense is delayed, the more is the interest of it increased. Let us have a soul apt to sympathize, let us have a heart that knows how to feel with others in their sorrows: no unmerciful temper (ὠ μόν), no inhumanity.

Though thou be able to confer no relief, yet weep thou, groan, grieve over what has happened: even this is not to no purpose. If it behooves us to feel for those who are justly punished by God, much more for those who suffer unjustly at the hands of men. (They of) "Ænan," it says, "came not forth to mourn for the house which was near her" [Micah 1:11]: they shall receive pain, "in return for that they built for derision." And again, Ezekiel makes this an accusation against them, that they did not grieve for (the afflicted). [Ezekiel 16:2] What do you say, O Prophet? God punishes, and shall I grieve for those that He is punishing? Yea verily: for God Himself that punishes wishes this: since neither does He Himself wish to punish, nay, even Himself grieves when punishing. Then be not thou glad at it. You will say, "If they are justly punished, we ought not to grieve." Why, the thing we ought to grieve for is this — that they were found worthy of punishment. Say, when you see your son undergoing cautery or the knife, do you not grieve? And do you not say to yourself, "What is this? It is for health this cutting, to quicken his recovery; it is for his deliverance, this burning?" but for all that, when you hear him crying out, and not able to bear the pain, you grieve, and the hope of health being restored is not enough to carry off the shock to nature. So also in the case of these, though it be in order to their health that they are punished, nevertheless let us show a brotherly feeling, a fatherly disposition. They are cuttings and cauteries, the punishments sent by God: but it is for this we ought to weep, that they were sick, that they needed such a mode of cure. If it be for crowns that any suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when it is for punishment that one suffers justice, then weep, then groan. Such was the part the prophets acted; thus one of them said, "Ah! Lord, do you destroy the residue of Israel?" [Ezekiel 9:8] We see men-slayers, wicked men, suffering punishment, and we are distressed, and grieve for them. Let us not be philosophical beyond measure: let us show ourselves pitiful, that we may be pitied; there is nothing equal to this beautiful trait: nothing so marks to us the stamp of human nature as the showing pity, as the being kind to our fellow-men. In fact, therefore do the laws consign to public executioners the whole business of punishment: having compelled the judge to punish so far as to pronounce the sentence, thereafter they call forth those to perform the act itself. So true is it, that though it be justly done, it is not the part of a generous (φιλοσόφου) soul to inflict punishment, but it requires another sort of person for this: since even God punishes not by His own hand, but by means of the angels. Are they then executioners, the angels? God forbid: I say not this, but they are avenging powers. When Sodom was destroyed, the whole was done by them as the instruments: when the judgments in Egypt were inflicted, it was through them. For, "He sent," it says, "evil angels among them." [Psalm 78:50] But when there is need of saying, God does this by Himself: thus, He sent the Son: — (b) but, "He that receives you, receives Me, and he that receives Me, receives Him that sent Me." [Matthew 10:40] (a) And again He says, "Then will I say unto the angels, Gather together them that do iniquity, and cast them into the furnace." [Matthew 13:30-42] But concerning the just, not so. (c) And again, "Bind him hand and foot, and cast him into outer darkness." [Matthew 22:13] Observe how in that case His servants minister: but when the point is to do good, see Himself doing the good, Himself calling: "Come, you blessed of My Father, inherit the Kingdom prepared for you." [Matthew 25:34] When the matter is, to converse with Abraham, then Himself comes to him: when it is, to depart to Sodom, He sends His servants, like a judge raising up those who are to punish. "You have been faithful over a few things, I will make you ruler over many things" [Matthew 25:21]; I (will make you): but that other, not Himself, but His servants bind. Knowing these things, let us not rejoice over those who are suffering punishment, but even grieve: for these let us mourn, for these let us weep, that for this also we may receive a reward. But now, many rejoice even over those who suffer evil unjustly. But not so, we: let us show all sympathy: that we also may have God vouchsafed us, through the grace and mercy of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 43 on the Acts of the Apostles
[AD 735] Bede on Acts 20:1-2
And he set out to go to Macedonia. After he had toured those parts and had exhorted them with many words, he came to Greece. Greece is a province of Achaia, which the Greeks call ἑλλάδα. Hence, where Latin Codices have Greeks or, to distinguish them from Jews, Gentiles, the Greek text writes ἕλληνας and ἑλληνιστὰς. So after Macedonia, Paul came to this place, because he intended, as said above, to pass from Macedonia and Achaia and to go to Jerusalem.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:4
And with him was Sosipater, son of Pyrrhus, from Beroea. This one from Beroea, not that Beroean. Moreover, it is more in the Greek: And he went with him as far as Asia.

Source: Retractions on Acts
[AD 202] Irenaeus on Acts 20:5
And again does he say, "But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days."

Source: Against Heresies Book III
[AD 100] Didache on Acts 20:7
But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.

Source: The Didache, Chapter 14
[AD 407] John Chrysostom on Acts 20:7
“When we were gathered together,” it says, “to break bread.” At the opportune time, when they showed they were hungry (and this not untimely), his speech began and was prolonged. So it was not primarily to hear his teaching that they came together but to break bread; however, once [Paul] began speaking, he prolonged the teaching. See how at Paul’s table all partook. It seems to me that even while seated at the table he was speaking, thus teaching us to consider all the rest secondary. Picture to yourself, please, that house with the lights, with the crowd, with Paul in the middle, speaking, with even the windows occupied by many people, and to hear that trumpet, to behold that gracious countenance!… But why did he speak at night? Because [Paul] was about to depart and never see them again. This he does not tell them, since they are too weak, but he did tell the others. At the same time, the miracle that took place made them remember that evening forever. Great was the pleasure experienced by his audience; though interrupted, it was further extended. So the fall took place to the benefit of the teacher. Besides, all who were indifferent were about to be censured by that young man who underwent death to hear Paul.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 43
[AD 585] Cassiodorus on Acts 20:7
"And on the first day of the week, when they were assembled to break bread." On the day before his departure from Troas, Paul, continuing his speech until midnight, was teaching very earnestly and pleasantly, when it came to pass that one of the young men present, overcome by sleep, fell from the loft and was in danger of death. Paul, embracing him with religious affection, gave him back safe and sound to the people present. Then, having refreshed himself with bread and preached to the people until daylight, he departed for Assos by land. His disciples, traveling by ship as he had told them to, met Paul in the above-mentioned city. From there, they departed together for Mitylene, Chios, Samos, Miletus; for Paul had determined to leave Ephesus unvisited, so as to reach Jerusalem on Pentecost day.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 20:7
On the first day of the week, when we had gathered together to break bread, etc.; that is, on the Lord's Day which is the first from the Sabbath, when we had gathered to celebrate the mysteries.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:7-8
And he prolonged his speech until midnight. There were many lamps in the upper room. Here we can allegorically say that the upper room signifies the height of spiritual gifts, night the obscurity of the Scriptures, the abundance of lamps the exposition of the hidden sayings, the Lord's Day the remembrance either of the Lord's or our resurrection; and to admonish the spiritual teacher that if at any time, by the sweetness of the resurrection and the joys of eternal life, he will invite his listeners to the heights of virtues, and by prolonged disputation touch upon any secrets of the Scriptures, he should immediately illuminate the same with the lamp of plain exposition for the sake of weak listeners. Just as the Apostle, when he said Abraham had two sons, one by a slave woman and one by a free woman, immediately explained: These are the two covenants, etc.

Source: Commentary on Acts
[AD 1781] Richard Challoner on Acts 20:7
And on the first day of the week: Here St. Chrysostom and many other interpreters of the scripture explain, that the Christians even at this time, must have changed the sabbath into the first day of the week, (the Lord's day,) as all Christians now keep it. This change was undoubtedly made by the authority of the church; hence the exercise of the power, which Christ had given to her: for he is Lord of the sabbath.
[AD 220] Tertullian on Acts 20:9
And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do.

Source: On Modesty
[AD 407] John Chrysostom on Acts 20:9
Observe, if you please, how crowded the audience was—for the disciples, it says, had gathered together, and what sort of miracle it was. For it was in the window, it says, that [Eutychus] sat, and this at the dead of night. So great was his desire to listen! Let us be ashamed, we who would not do this even during the day. But it was Paul who spoke then, you say. What do you mean? Paul speaks now as well, or rather, it was not Paul either then or now, but Christ, and no one listens. There is no window now, and neither hunger nor sleep troubles us, and still we do not listen. No crowding in a tight place or any other similar discomforts. And the wonderful thing is this: though a young man, he was not indifferent, and though he was being overtaken by sleep, he did not leave, nor was he afraid of the danger of falling. Do not be amazed that [Eutychus] nodded off and fell. For it was not out of indifference that he fell asleep but from necessity of nature. But notice, if you please, that so fervent was their zeal that they were even on the third floor. For not yet did they have a church.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 43
[AD 544] Arator on Acts 20:9
Eutychus, alone, banished from the wakeful ones keeping watch, entrusted to a window with limbs sunk in heavy sleep. O rest wrongly won! O hearts always given over to sleep, unprotected by good! How great the disasters he lies open to, whom night alone guards and who never raises his troubled head to better things! He who allows [himself] to fall asleep from God does not know how to be wakeful for danger. Why do you seek the empty chaos of the window, young man, or why are you restful in that place where you will come to disaster? It is a matter harmful for well-being to seek high, hanging [places] and to wish to snatch furtive dreams on a steep couch.

Source: ON THE ACTS OF THE APOSTLES 2
[AD 735] Bede on Acts 20:9
A certain young man named Eutychus was sitting at the window, etc. Eutychus in Hebrew means insane, in Greek lucky. One of these fits him who has fallen from the height of virtues due to youthful pleasure, the other to him who, by the preacher's condescension, will return to the height of virtues.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:9
Awakened from sleep, he fell down from the third loft, etc. During the words of preaching, an opportunity for healing arose, so that the word might be strengthened by the sweetness of the miracle and the doctrine, and the labor of vigils might be warded off, and the memory of the teacher soon to depart might be more deeply impressed upon minds. Indeed, the three lofts in which Paul was disputing represent faith, hope, and charity. But the greatest of these is charity (1 Cor. 13). If anyone out of laziness deserts it, and does not fear to slumber among the voice of the Apostle, he will already be counted among the dead. For whoever offends in one point becomes guilty of all (James 2).

Source: Commentary on Acts
[AD 735] Bede on Acts 20:9
Awoken from sleep, he fell from the third loft. For the third loft, in Greek it is written "τριστέγου," which I wanted to mention so that the reader may know what is in Genesis, where Noah is ordered to build the ark: "Make in it lower, second, and third decks" (Gen. VI); for in Greek, "στέγη" means roof, and "τρίστεγα" means threefold roofs.

Source: Retractions on Acts
[AD 735] Bede on Acts 20:10
Upon whom when Paul had descended, he laid upon him. That he descended, laid upon him, embraced him, this is what he himself says: My little children, for whom I labor in birth again until Christ is formed in you. Indeed, more laborious is the resurrection of those who sin through negligence than those who sin through infirmity. And this is expressed through Eutychus, and that through Tabitha whom Peter raised. And therefore she, sick for days, dies; he falls down and dies in the middle of the night. She, washed after death, is placed in an upper chamber; he, fallen from the third loft, is mourned dead below. He in the presence and teaching, she with the teacher absent. To him Paul descended, to her Peter ascended to raise her. She, immediately seeing Peter, sat up; he, having died in the middle of the night, finally rises in the morning, and with the breath of the sun of righteousness, is brought back to life.

Source: Commentary on Acts
[AD 430] Augustine of Hippo on Acts 20:11
Far be it from us to accept this as affirming that the apostles were accustomed to fast habitually on the Lord’s day. For the day now known as the Lord’s day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord’s resurrection is called by Matthew “first day of the week” and by the other three Evangelists “the first day of the week,” and it is well ascertained that the same is the day which is now called the Lord’s day. Either, therefore, it was after the close of the seventh day that they had assembled—namely, in the beginning of the night that followed and that belonged to the Lord’s day or the first day of the week—and in this case the apostle, before proceeding to break bread with them, as is done in the sacrament of the body of Christ, continued his discourse until midnight, and also, after celebrating the sacrament, continued still speaking again to those who were assembled, being much pressed for time in order that he might set out at dawn upon the Lord’s day. Or if it was on the first day of the week, at an hour before sunset on the Lord’s day, that they had assembled, the words of the text, “Paul preached to them, ready to depart the next day,” themselves expressly state the reason for his prolonging his discourse—namely, that he was about to leave them and wished to give them ample instruction. The passage does not therefore prove that they habitually fasted on the Lord’s day but only that it did not seem proper to the apostle to interrupt, for the sake of taking refreshment, an important discourse that was listened to with the ardor of most lively interest by persons whom he was about to leave, and whom, on account of his many other journeys, he visited but seldom, and perhaps on no other occasion than this, especially because, as subsequent events prove, he was then leaving them without expectation of seeing them again in this life.

Source: LETTER 36.12.28
[AD 202] Irenaeus on Acts 20:13
That this Luke was inseparable from Paul and his fellow laborer in the gospel, he himself clearly evinces, not as a matter of boasting but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul and sailed to Cyprus, “we came to Troas”; and when Paul had beheld in a dream a man of Macedonia, saying, “Come into Macedonia, Paul, and help us,” “immediately,” he says, “we endeavored to go into Macedonia, understanding that the Lord had called us to preach the gospel to them. Therefore, sailing from Troas, we directed our ship’s course towards Samothracia.” And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address, “for, sitting down,” he says, “we spoke to the women who had assembled,” and certain ones believed, even a great many. Again [Luke] says, “But we sailed from Philippi after the days of unleavened bread and came to Troas, where we stayed for seven days.” And all the remaining details of his course with Paul he recounts, indicating with all diligence both places and cities and number of days, until they went up to Jerusalem; and what happened to Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island on which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from there to Puteoli, and from there arrived at Rome; and for what period they sojourned at Rome. As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these particulars proved both that he was senior to all those who now teach otherwise and that he was not ignorant of the truth.

Source: AGAINST HERESIES 3.14.1
[AD 735] Bede on Acts 20:14
With him we came to Mytilene. We have written in the first book, following Pliny the Younger, that Mytilene is an island off Asia; but Pliny elsewhere writes that Mytilene is a city on the island of Cyprus. Both are believed to be true; however, it is said that now Paul and his companions did not come to the city of Cyprus, but to the island near Asia. For after a long journey and traveling through many regions, Cyprus appeared, but it is said they did not enter it.

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 20:16
“For he was hastening,” it says, “to be at Jerusalem, if possible, on the day of Pentecost.” So it was for this reason that [Paul] could not stay. Look at him moved like other people, desiring, hastening and often not obtaining his object. These things take place to prevent us from thinking that he was above human nature. For those great and holy men partake of the same nature as we do, but not of the same will. This is why they attract great grace to themselves. See how many things they dispense on their own. For this reason he said, “So that we put no obstacle in the way of the willing,” and again, “so that no fault may be found with our ministry.” Look, both an irreproachable life and much condescension. This is called planning, to arrive at the summit of both sublime virtue and humble condescension. And hear how he, who went beyond the commandments of Christ, was in turn the humblest of all, “I am made all things to all people,” he says, “that I might gain all.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 43
[AD 735] Bede on Acts 20:16
For he was hastening if it were possible to be present at the day of Pentecost in Jerusalem. Indeed, it was commanded by the law that all Jews should gather in Jerusalem three times a year, that is, at the time of Passover, Pentecost, and the Feast of Tabernacles, but the Apostle, breaking the ties of the world, hastens to observe the fiftieth day, that is, the day of remission and the Holy Spirit.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:16
For he was hastening, if it were possible for him, to observe the day of Pentecost in Jerusalem. In Greek, it is written as the Day of Pentecost, that is, the fiftieth day. Therefore note that the time of Passover and Pentecost were also celebrated at the time of the apostles. But whether they were celebrated among the Jews who adhered to the law on the day the lamb was sacrificed in Egypt and the day the law was given on Mount Sinai, or on the day of the Lord's resurrection and the coming of the Holy Spirit, let those who know say. Nonetheless, it is known that the apostle Peter celebrated Passover in Rome on the Lord's Day of the resurrection of Christ; it is known that the evangelist Mark, sent by him, taught this in Egypt.

Source: Retractions on Acts
[AD 202] Irenaeus on Acts 20:17
That Paul taught with simplicity what he knew, not only to those who were with him but those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them and declaring what must happen to him at Jerusalem, he added, “I know that all you among whom I have gone preaching the kingdom will see my face no more. Therefore I testify to you this day that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God. Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God that he obtained through his own blood.” Then, referring to the evil teachers who should arise, he said, “I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall people arise, speaking perverse things, to draw away disciples after them.” “I have not shunned,” he says, “to declare to you all the counsel of God.” Thus did the apostles simply, and without respect of persons, deliver to all what they themselves had learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, “Even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the Word.”

Source: AGAINST HERESIES 3.14.2
[AD 407] John Chrysostom on Acts 20:17-31
"And from Miletus he sent to Ephesus, and called the elders of the Church. And when they had come to him, he said to them, You know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ."

See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it (πειρἅτα μετριάζειν). "You know." For just as Samuel, when about to deliver up the government to Saul says in their presence, "Have I taken anything of your hands? You are witnesses, and God also" [1 Samuel 12:3-5]; (so Paul here). David also, when disbelieved, says, "I was with the flock keeping my father's sheep: and when the bear came, I scared her away with my hands" [1 Samuel 17:34-35]: and Paul himself too says to the Corinthians, "I have become a fool; you have compelled me." [2 Corinthians 12:11] Nay, God Himself also does the same, not speaking of himself upon any and every occasion, but only when He is disbelieved, then He brings up His benefits. Accordingly, see what Paul does here: first he adduces their own testimony: that you may not imagine his words to be mere boasting, he calls the hearers themselves as witnesses of the things he says, since he was not likely to speak lies in their presence. This is the excellence of a teacher, to have for witnesses of his merits those who are his disciples. And what is wonderful, Not for one day nor for two, says he, have I continued doing this. He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place — just as it was in the case of Moses and Joshua. And see how he begins: "How I have been with you the whole time, serving the Lord with all humility of mind." Observe, what most becomes rulers: "hating pride" [Exodus 18:21, Septuagint], says (Moses): which (qualification) is especially in point for rulers, because to them there is (almost) a necessity of becoming arrogant. This (humility) is the groundwork of all that is good, as in fact Christ says, "Blessed are the poor in spirit." [Matthew 5:3] And (here) not simply, "with humility of mind," but, "with all humility." For there are many kinds of humility, in word and in action, towards rulers, and toward the ruled. Will you that I mention to you some kinds of humility? There are some who are lowly towards those who are lowly, and high towards the high: this is not the character of humility. Some then are such. Then, that he may not seem to be arrogant, he lays a foundation beforehand, removing that suspicion: For, "if, says he, I have acted 'with all humility of mind,' it is not from arrogance that I say the things I say." Then for his gentleness, ever with much condescension making them his fellows. "With you," he says, "have I been, serving the Lord;" he makes the good works common to them with himself: none of it his own peculiar. "What?" (you will say) "why, against God could he possibly bear himself arrogantly?" And yet there are many who do bear themselves arrogantly against God: but this man not even against his own disciples. This is the merit of a teacher, by his own achievements of virtue to form the character of his disciples. Then for his fortitude, upon which also he is very concise. "With many tears," he says, "and temptations which befell me by the lying in wait of the Jews." Do you see that he grieves at their doings? But here too he seems to show how sympathizing he was: for he suffered for those who were going to perdition, for the doers themselves: what was done to himself, he even rejoiced at it; for he belonged to that band which "rejoiced that they were counted worthy to suffer shame for that Name" [Acts 5:41]: and again he says, "Now I rejoice in my sufferings for you" [Colossians 1:24]: and again, "For our light affliction, which is but for the moment, works for us a far more exceeding and eternal weight of glory." [2 Corinthians 4:17]. These things, however, he says, by way of making the least of his merits (μετριάζων). But there he show his fortitude, not so much of daring, as of enduring: "I," says he, "have been evil entreated, but it was with you: and what is indeed the grievous part of the business, at the hands of Jews." Observe, he puts here both love and fortitude. Mark, here, I pray you, a character of teaching: "I kept back nothing," he says, ungrudging fullness, unshrinking promptness — "of what was profitable unto you:" because there were things which they did not need to learn. For as the hiding some things would have been like grudging, so the saying all things would be folly. This is why he adds, "that was profitable unto you. But have showed you, and have taught you:" have not only said, but also taught: not doing this either as a mere matter of form. For that this is what he means, observe what he says: "publicly, and from house to house:" thereby representing the exceeding toil, the great earnestness and endurance. "Both Jews, and Greeks." Not (addressing myself) to you alone. "Testifying:" here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of "testifying," when we speak to those who do not pay attention: and so the word διαμαρτύρασθαι is for the most part used. "I call heaven and earth to witness" [Deuteronomy 4:26], διαμαρτύρομαι, Moses says: and now Paul himself, Διαμαρτυρόμενος "both to Jews and Greeks repentance toward God." What do you testify? That they should be careful about their manner of life: that they should repent, and draw near to God. "Both to Jews and Greeks" — for neither did the Jews know Him — both by reason of their works, he says, "repentance towards God," and, by reason that they knew not the Son, he adds, "and faith in the Lord Jesus." To what end, then, do you say these things? To what end do you put them in mind of them? What has come of it? Have you anything to lay to their charge? Having first alarmed their feeling, then he adds, "And now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesses in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God." [Acts 20:22-24]. Wherefore says he this? By way of preparing them to be always ready to meet dangers, whether seen or unseen, and in all things to obey the Spirit. He shows that it is for great objects that he is led away from them. "Save that the Holy Ghost," he says, "in every city witnesses to me saying" — to show that he departs willingly; that (see Hom. xlv. p. 273) you may not imagine it any bond or necessity, when he says, "bound in the Spirit— that in every city bonds and afflictions await me." Then also he adds this, "I count not my life dear, until I shall have fulfilled my course and the ministry, which I received of the Lord Jesus." Until I shall have finished my course, says he, with joy. Do you mark how (clearly) these were the words not of one lamenting, but of one who forbore to make the most (of his troubles) (μετριάζοντος), of one who would instruct those (whom he addressed), and sympathize with them in the things which were befalling He says not, "I grieve indeed, but one must needs bear it:" "but," says he, "of none of those things do I make account, neither do I have," i.e. account "my life dear to me." Why this again? Not to extol himself, but to teach them, as by the former words, humility, so by these, fortitude and boldness: "I have it not precious," i.e. "I love it not before this: I account it more precious to finish my course, to testify." And he says not, "to preach," "to teach" — but what says he? "to testify (διαμαρτύρασθαι)— the Gospel of the grace of God." He is about to say something more uncomfortable (φορτικώτερον), namely, "I am pure from the blood of all men (because on my part) there is nothing lacking:" he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, "And now behold I know that you shall see my face no more." The consolation is twofold: both that "my face you shall see no more," for in heart I am with you: and that it was not they alone (who should see him no more): for, "you shall see my face no more, you all, among whom I have gone about preaching the Kingdom." So that he may well (say), "Wherefore I take you to record (read διὸ μαρτ . for διαμαρτ.) — seeing I shall be with you no more — "that I am pure from the blood of all men." [Acts 20:26] Do you mark how he terrifies them, and troubled and afflicted as their souls are, how hard he rubs them (ἐ πιτρίβει)? But it was necessary. "For I have not shunned," he says, "to declare unto you all the counsel of God." [Acts 20:27] Why then, he who does not speak, has blood to answer for: that is, murder! Nothing could be more terrifying than this. He shows that they also, if they do it not, have blood to answer for. So, whereas he seems to be justifying himself, in fact he is terrifying them. "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost has made you overseers (or, bishops) to feed the Church of God (see note 3), which He has purchased with His own blood." [Acts 20:28] Do you mark? He enjoins them two things. Neither success in bringing others right of itself is any gain — for, I fear, he says, "lest by any means, when I have preached to others, I myself should be a cast-away" [1 Corinthians 9:27]; nor the being diligent for one's self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. "Take heed to yourselves:" this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer. "In which the Holy Ghost has made you overseers, to feed the Church of God." See, it is from the Spirit you have your ordination. This is one constraint: then he says, "To feed the Church of the Lord." Lo! Another obligation: the Church is the Lord's. And a third: "which He has purchased with His own blood." It shows how precious the concern is; that the peril is about no small matters, seeing that even His own blood He spared not. He indeed, that he might reconcile those who were enemies, poured out even His blood: but thou, even when they have become your friends, are not able to retain them. "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock." [Acts 20:29] Again he engages (ἐ πιστρέφει) them from another quarter, from the things which should come after: as when he says, "We wrestle not against flesh and blood. After my departing," he says, "grievous wolves shall enter in among you" [Ephesians 6:12]; twofold the evil, both that he himself would not be present, and that others would assail them. "Then why depart, if you know this beforehand?" The Spirit draws me, he says. Both "wolves," and "grievous, not sparing the flock;" and what is worse, even "from among your own selves:" the grievous thing (this), when the war is moreover an intestine war. The matter is exceeding serious, for it is "the Church of the Lord:" great the peril for with blood He redeemed it: mighty the war, and twofold. "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." [Acts 20:30] "How then? What comfort shall there be?" "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears." [Acts 20:31] See how many strong expressions are here: "with tears," and "night and day," and "every one." For it was not that if he saw many, then he came in (to the work), but even were it for a single soul, he was capable of doing everything (for that one soul). So it was, in fact, that he compacted them together (συνεκρότησεν) (so firmly as he did). "Enough done on my part: three years have I remained:" they had establishing enough, he says; enough of roofing. "With tears," he says. Do you see that the tears were on this account? The bad man grieves not: grieve thou: perhaps he will grieve also. As, when the sick man sees his physician partaking of food, he also is incited to do the same: so likewise here, when he sees you weeping, he is softened: he will be a good and great man.

(Recapitulation.) "Not knowing," he says, "the things that shall befall me." (v. 22, 23.) Then is this why you depart? By no means; on the contrary (I know that), "bonds and afflictions await me." That (there are) trials, I know, but of what kind I know not: which was more grievous. "But none of these things move me" [Acts 20:24]: for do not suppose that I say these things as lamenting them: for "I hold not my own life dear." It is to raise up their minds that he says all this, and to persuade them not only not to flee, but also to bear nobly. Therefore it is that he calls it a "course" and a "ministry," on the one hand, showing it to be glorious from its being a race, on the other, showing what was due from it, as being a ministry. I am a minister: nothing more. Having comforted them, that they might not grieve that he was so evil entreated, and having told them that he endured those things "with joy," and having shown the fruits of them, then (and not before) he brings in that which would give them pain, that he may not overwhelm their minds. "And now behold," etc. "Wherefore I take you to record, that I am pure from the blood of all men, because I have not shrunk from declaring unto you the whole counsel of God" [Acts 20:25-27]: * * * that (counsel) which concerns the present matter. "For I know this," etc. [Acts 20:29] "What then," someone might say, "thinkest you yourself so great? If you should depart, are we to die?" I say not this, he replies, that my absence causes this: but what? That there should rise up against you certain of another sort: he says not, "because of my departing," but "after my departing:" that is, after his going on his journey.— And yet this thing has happened already: much more (then will it happen) hereafter. Then we have the cause, "to draw away disciples after them." [Acts 20:30]. That there are heresies, this is the cause, and no other than this. Then comes also consolation. But if He "purchased" it "with His own blood," He will assuredly stand forward in its defense. "Night and day," he says, "I cease not to warn with tears." [Acts 20:31] This might well be said in our case also: and though the speech seems to refer peculiarly to the teachers, it is common also to the disciples. For what, though I speak and exhort and weep night and day, while the disciple obeys not? Therefore it is that he says, "I take you to record:" since also himself says, "I am pure from the blood of all men: for I have not shunned to declare unto you." (v. 26, 27.) Why then, this only is to be a teacher, to declare, to preach, to instruct, shrink from nothing, to exhort night and day: but if, while one is doing all this, nothing comes of it, you know what remains. Then you have another justification: "I am pure from the blood of all men." Think not that these words are spoken to us only: for indeed this speech is addressed to you also, that you should attend to the things spoken, that you should not start away from the hearing. What can I do? Lo! each day I rend myself with crying out, "Depart from the theatres:" and many laugh at us: "Desist from swearing, from covetousness:" numberless are our exhortations, and there is none to hear us. But I do not discourse during night? Fain would I do this also in the night time, and at your tables, if it were possible that one could be divided into ten thousand pieces, so as to be present with you and discourse. But if once in the week we call to you, and you shrink back, and some of you do not even come here, and you that do come, depart having received no profit — what shall we do? Many I know even sneer at us, that we are forever discoursing about the same things: so wearisome are we become to you by very satiety. But for this not we are to blame, but the hearers may thank themselves. For he indeed who is making good progress, rejoices to hear the same things always; it seems to be his praises that he hears spoken: but he who does not wish to get on, seems even to be annoyed, and though he hear the same thing but twice, it seems to him that he is hearing it often.

"I am pure," he says, "from the blood of all men." [Acts 20:26] This was fit and proper for Paul to say, but we dare not say it, conscious as we are of numberless faults. Wherefore for him the ever vigilant, ever at hand, the man enduring all things for the sake of the salvation of his disciples, it was fit and proper to say this: but we must say that of Moses, "The Lord was angry with me for your sakes" [Deuteronomy 3:26], because ye lead us also into many sins. For when we are dispirited at seeing you make no progress, is not the greater part of our strength struck down? For what, I ask you has been done? Lo! By the grace of God we also have now passed the space of three years, not indeed night and day exhorting you, but doing this, often every third day, or every seventh. What more has come of it? We accuse, we rebuke, we weep, we are in anguish, although not openly, yet in heart. But those (inward) tears are far more bitter than these (outward ones): for these indeed bring a kind of relief to the feelings of the sorrowful, whereas those aggravate it, and bind it fast. Since when there is any cause of grief, and one cannot give vent to the sorrow, lest he should seem to be vainglorious, think what he suffers! Were it not that people would tax me with excessive love of display, you would see me each day shedding fountains of tears: but to those my chamber is witness, and my hours of solitude. For believe me I have (at times) despaired of my own salvation, but from my mourning on your account, I have not even leisure to bemoan my own evils: so entirely are you all in all to me. And whether I perceive you to be advancing, then, for very delight, I am not sensible of my own evils: or whether I see you not advancing, such is my grief, I again dismiss my own cares from my thoughts: brightening up on account of your good things, though I myself have evils without number, and saddened on account of your painful things, though my own successes are without number. For what hope is there for the teacher, when his flock is destroyed? What kind of life, what kind of expectation is there for him? With what sort of confidence will he stand up before God? What will he say? For grant that he has nothing laid to his charge, has no punishment to suffer, but is "pure from the blood of all men:" yet even so will he suffer a grief incurable: since fathers also though they be not liable to be called to account for their children's sins, nevertheless have grief and vexation. And this profits them nothing, nor shields them (προίσταται). "For it is they that watch for our souls, as those that must give account." [Hebrews 13:17] This seems to be a fearful thing: to me this gives no concern after your destruction. For whether I give account, or not, it is no profit to me. Might it be, that you were saved, and I to give account because of you: ye saved, and I charged with not having fulfiled my part! For my anxiety is not that you should be saved through me as the means, but only that you should be saved, no matter by what person as the instrument. You know not the pangs of spiritual childbirth, how overpowering they are; how he who is in travail with this birth, would rather be cut into ten thousand pieces, than see one of those to whom he has given birth perishing and undone. Whence shall we persuade you? By no other argument indeed, but by what has been done, in all that regards you we shall clear ourselves. We too shall be able to say, that in nothing have we "shrunk from declaring" to you the whole truth: nevertheless we grieve: and that we do grieve, is manifest from the numberless plans we lay and contrivances we devise. And yet we might say to ourselves, What matters it to me? I have done my part, "I am pure from" (their) "blood:" but this is not enough for comfort. If we could tear open our heart, and show it to you, you would see with what largeness it holds (you) within it, both women and children and men; for such is the power of love, that it makes the soul more spacious than the heaven. "Receive us," says (Paul): "we have wronged no man, you are not straitened in us." [2 Corinthians 7:2; 6:12 He had all Corinth in his heart, and says, "You are not straitened: be ye also enlarged" [2 Corinthians 6:13]; but I myself could not say this, for I well know, that you both love me and receive me. But what is the profit either from my love or from yours, when the things pertaining to God thrive not in us? It is a ground for greater sorrow, an occasion of worse mischief (λύμης, al. λύπης). I have nothing to lay to your charge: "for I bear you record, that, if it had been possible, you would have plucked out your own eyes, and have given them to me." [Galatians 4:15] "We yearn not only to give you the Gospel, but also our own souls." [1 Thessalonians 2:8] We are loved and we love (you): but this is not the question. But let us love Christ, "for the first commandment is, You shall love the Lord your God: and the second is like it, And your neighbor as yourself." [Matthew 22:37-39] We have the second, we need the first: need the first, exceedingly, both I and you. We have it, but not as we ought. Let us love Him: ye know how great a reward is laid up for them that love Christ: let us love Him with fervor of soul, that, enjoying his goodwill, we may escape the stormy waves of this present life, and be found worthy to obtain the good things promised to them that love Him, through the grace and mercy of His only-begotten Son, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 44 on the Acts of the Apostles
[AD 585] Cassiodorus on Acts 20:17
"And sending from Miletus to Ephesus, he called the ancients of the church." Sending from Miletus to Ephesus, the apostle Paul summoned the bishops of the church, and there retraced for them his story with great affection, reminding them of the moderation and humility with which he had behaved among them, above all bringing to their notice the word of the Lord so that false preachers, when they came, might not overturn their hearts, and that they might not make the too dangerous mistake of deviating from established rules. He mentioned, too, that he had been a financial burden to no one; on the contrary, giving them the affection of a spiritual father, he had fed himself and his colleagues with his own hands, since it was, as everyone knew, a more blessed thing to give than to receive. He said that, after taking leave, he would depart and never see their faces again. When he had said these things, he knelt down and prayed with all the people, and everyone's weeping sounded loudly, and, kissing his neck, they cried with profuse tenderness because he had told them they would not see him again.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 20:17
He called the elders of the Church. For elders, the Greek uses πρεσβυτέρους.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 20:18
Look, although [Paul] was in a hurry to sail past, he did not overlook them but planned everything. He sent for the leaders and broadcast his words through them. It is worthy of admiration how finding himself under compulsion to say something great about himself, he tries to make the least of it. For just as Samuel, about to hand over the rule to Saul, said in their presence, “Have I taken anything from you? You are witnesses and God also.” … Likewise Paul himself says to the Corinthians, “I have been a fool! You forced me.” Even God does this: he speaks of himself not for no reason but when he is disbelieved, and then he offers his benefits. Observe, then, what Paul does here. First he brings up their testimony, so that you should not think he is boasting, and calls the listeners themselves to be witnesses of his words, since he was not likely to lie in their presence.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 407] John Chrysostom on Acts 20:20
This is success for a teacher, to educate his disciples by his own accomplishments.… Notice, if you please, the character of the teaching here. He lays down love and bravery. “I kept back nothing,” he says, thereby showing both generosity and resoluteness. “Of what was profitable.” Well said! For there were things that they did not need to learn. For just as it is envy not to say some things, so it is folly to say everything. For this reason he adds, “of what was profitable,” that is, “I not only spoke but also taught.” He means he was not doing this merely for form’s sake. What follows shows that this is what [Paul] means, for he adds, “in public and from house to house.” This shows his long toil, great earnestness and endurance.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 398] Didymus the Blind on Acts 20:22
The one who has been united to the Holy Spirit has been bound in him so that he does not separate from the Spirit in any way. The person of such a disposition is a captive of Christ whose Spirit he has. For if whoever does not have the Spirit of Christ is not of Christ, who has the Spirit, it is clear that whoever has Christ is in the Spirit. Whoever is bound and decorated with these chains begets, by both the gospel’s and his own chains, those he teaches.… This verse must be read in respect to the following, which says that the apostle is ready to be clothed with chains because of his beliefs. When it is said to him that he must not go up to Jerusalem, since there he will certainly be covered with chains and afflictions, he says that he is bound in the Spirit now to make his way to Jerusalem in full knowledge of what would befall him there. His words, “Daily I die,” are a manifestation of this determination of his, as are his words, “Ever are we, while living, handed over to death because of Christ Jesus.” To this you can add the words of the psalmist, “I am ready to be scourged.”

Source: CATENA ON THE ACTS OF THE APOSTLES 20.22
[AD 300] Ammonius of Alexandria on Acts 20:23
It must be noted that the prophets do not know everything but only what the Holy Spirit reveals to them. So see how Paul, like a prophet, foretells “that chains and afflictions await me,” and that the Ephesians will never see him again and that there will arise among them heretics and some of bad faith, and yet about the first of these he confesses not to know what exactly their end shall be. So although the Lord revealed to him everything else, this one thing he hid from him, namely, what would happen to him after the chains and afflictions, lest, being puffed up and knowing that everything would arrive at such a point, [Paul] fail out of negligence. Instead, so that he, dreading the weakness of the flesh, would beg God to deliver him from trials, the Spirit left this end unclear for him.

Source: CATENA ON THE ACTS OF THE APOSTLES 20.22
[AD 407] John Chrysostom on Acts 20:23
Why do you say this? Why do you mention this? What has happened? Have you nothing to accuse them of? He first alarms them, then adds, “And now, behold, I am going to Jerusalem, bound in the Spirit, not knowing what shall befall me there; except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me. But I do not account my life of any value or as precious to myself, if only I may accomplish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.” Why does [Paul] say this? He is preparing them to be always ready for dangers both seen and unseen and to obey the Spirit in everything. He shows that he is led away for great things. “Except that the Holy Spirit testifies to me in every city.” He shows that he is led away willingly, and so that you should not imagine him forced by compulsion or necessity, he says, “in every city.” Then he adds, “I do not account my life as precious to myself, if only I may accomplish my course and the ministry that I received from the Lord Jesus.” Do you see that these are not the words of one lamenting but of one who is in control, teaching and sympathizing with them in what has happened? He did not say, “We grieve, but it is necessary to bear it,” but “I do not account.…” He repeats this, not to extol himself but to teach them, through the earlier words, humility, and through these, bravery and boldness.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 735] Bede on Acts 20:23
Except that the Holy Spirit testifies to me in every city. When he says through the cities, he clearly shows that what was to come for him, he knew not through himself but revealed by others about himself. Among these was the prophet Agabus, and also those disciples who, persisting in Tyre, warned him through the Spirit not to go up to Jerusalem.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:23
Saying, that bonds and tribulations await me in Jerusalem. So that where he once persecuted the Church, he now fights for the peace of the Church.

Source: Commentary on Acts
[AD 400] Ignatius of Antioch on Acts 20:24
From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," and be ye steadfast, "for the just shall live by faith; " be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character."

Source: Epistle of Pseudo-Ignatius to the Tarsians
[AD 407] John Chrysostom on Acts 20:24
Do not think that I am lamenting as I say this. “I do not consider my life so precious.” He says this to elevate their mind and to persuade them not only not to flee but to bear it nobly. For this reason he calls it “course” and “ministry”: “course,” or “race,” because of the glory; “ministry,” because of the obligation. I am a minister, he says; I have nothing more.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 735] Bede on Acts 20:24
Nor do I count my life dearer than myself. He means the very life in the temporal body, which he considers as the least, who awaits eternal joy in another life.

Source: Commentary on Acts
[AD 202] Irenaeus on Acts 20:25
Which He has acquired for Himself through His own blood."
[AD 300] Ammonius of Alexandria on Acts 20:26
“I am clean of the blood of all.” … The false teacher is guilty of the souls that receive his teaching, as if he had poured out their blood, which is our life. By saying “I am clean,” he means, “I give witness that my teaching has deprived none of life everlasting but that it sets forth a heavenly kingdom. Anyone, therefore, not persuaded by me should consider himself as his own murderer, for I am innocent of the blood of all who hear me and do not believe.”

Source: CATENA ON THE ACTS OF THE APOSTLES 20.26
[AD 407] John Chrysostom on Acts 20:26
[Paul] is about to say something more burdensome, that is, “I am innocent of the blood of all of you.” With this he prepares them and shows that nothing is lacking. Since he was about to place upon them the entire burden with all its weight, he first appeases their feelings by saying, “And now, behold, I know that you will see my face no more.” He then adds, “I am innocent of the blood of all of you.” The pain is twofold: one, to see his face no more; two, that this applies to all of them. For he says, “All you among whom I have gone preaching the kingdom will see my face no more.” Therefore it is natural that “I testify to you,” since I will no longer be here, “that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God.” Do you see how he frightens them and crushes their souls, troubled and afflicted as they are? But this was necessary. “For I did not shrink,” he says, “from declaring to you the whole counsel of God.” So it is he who does not speak who is responsible for the blood, that is, for the murder. Nothing could be more terrifying than this. He shows that they too, if they do not act, are responsible for the blood. So although he seems to be justifying his own actions, he is, in fact, putting fear into them.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 604] Gregory the Dialogist on Acts 20:26
“Paul believed that he was innocent of the blood of his neighbor, inasmuch as he did not spare their vices, which demanded to be castigated.”

Source: COMMENTARY ON THE ACTS OF THE APOSTLES 20.26
[AD 735] Bede on Acts 20:26
Because I am clean from the blood of all of you. He believed himself to be clean from the blood of his neighbors by the fact that he did not spare their sins from being struck.

Source: Commentary on Acts
[AD 398] Didymus the Blind on Acts 20:27
If a teacher, in educating those who are able to profit, harms none of these students, even in this does he imitate Paul. He will say that he is clean of the blood of all his students, meaning that by his teaching he has not slaughtered any through error, as if he had poured out the vital force of his soul, which is allegorically called blood. In addition to this he declares openly that he has set out and announced to them the entire counsel of God. But understood simply the entire counsel of God is incomprehensible to creatures, “for who knows the mind of the Lord?” So we must find out what meaning this passage bears. Now, since we have here the phrase “I announced to you,” it means something different, namely, that [Paul] calls that “entire counsel” what it was possible for humans to say and hear. This interpretation is in agreement with his sentiment that “we know in part,” and this very knowledge is, in relation to the coming age, partial in itself, be it of any sort and of the greatest fullness. It is possible that “the entire counsel of God” means the plan concerning the giving of the law and the prophets and the gospel.

Source: CATENA ON THE ACTS OF THE APOSTLES 20.26
[AD 220] Tertullian on Acts 20:28
So far as I know, "we are not our own, but bought with a price; " and what kind of price? The blood of God. In hurting this flesh of ours, therefore, we hurt Him directly.

Source: To His Wife Book II
[AD 220] Tertullian on Acts 20:28
When, in reply to this, the Lord had figured the restoration of the lost ewe, to whom else is it credible that he configured it but to the lost heathen, about whom the question was then in hand,-not about a Christian, who up to that time had no existence? Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? "But a `sheep' properly means a Christian, and the Lord's `flock' is the people of the Church, and the `good shepherd' is Christ; and hence in the `sheep' we must understand a Christian who has erred from the Church's `flock.

Source: On Modesty
[AD 380] Apostolic Constitutions on Acts 20:28
Let the bishop pray for the people, and say: "Save Thy people, O Lord, and bless Thine inheritance, which Thou hast obtained with the precious blood of Thy Christ, and hast called a royal priesthood, and an holy nation.".
of God, esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, "which He has purchased with the blood of Christ, the beloved, the first-born of every creature."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 398] Didymus the Blind on Acts 20:28
“Take care for yourselves and for the entire flock,” and the following. Since it is not according to nature but according to an appropriation of the power that comes from the Spirit that a person is ordained to the episcopacy by the Holy Spirit for our sake, it is possible for one holding such a position to fall from it, without due care. For if someone were established as a shepherd of the church because of the state of his being, that person would hold whatever office without possibility of change. But it not only says that bishops must pay heed to themselves but also to the flock that the Savior acquired by his blood. And just as he will not fall if he is attentive to himself by taking care for both the requisite virtues and his faith—that is, he will neither start speaking the perverse things of heresies nor follow selfish ambition by attempting to lure Christ’s disciples away in order to imitate himself and follow him—so also he must take care for the flock by turning away from it the wolves who are falsely called apostles and who, being ravenous, live on the ruin of the flock.… Now he turns away these wolves, if he, established by the Holy Spirit to oversee the church, is a good shepherd. A hired man, not being a shepherd, flees when a wolf comes to scatter and kill the sheep. Furthermore, a hired man is no shepherd, since he takes charge of the community for profit and pay, and not come what may. So it is to be realized that the Holy Spirit establishes shepherds and bishops for the church just as God establishes in the church “first apostles,” and the following.

Source: CATENA ON THE ACTS OF THE APOSTLES 20.28
[AD 407] John Chrysostom on Acts 20:28
“Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God that he obtained with his own blood.” Do you see how [Paul] gives two orders here? Success with others alone does not bring any benefit—for I fear, he says, “lest after preaching to others I myself should be disqualified.” Equally, caring only for oneself brings no benefit. For such a one is selfish and seeks only his own good, like the man who has buried his gold. He says this not because our own salvation is more precious than that of the flock but because when we attend to ourselves, the flock also benefits.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 407] John Chrysostom on Acts 20:28
Do you see how many compelling necessities there are? “You were ordained by the Spirit,” he says, for this is what “the Holy Spirit has made you overseers” means. This is one. Then, “to care for the church of God.” This is another. And the third, “which he obtained with his own blood.” Through his words [Paul] shows that a great deal hinges on this and that matters of no small value are at risk, if, with the master not sparing even his own blood on behalf of his church, we look down upon our brothers’ salvation. For it was to reconcile enemies that he poured out his blood.… Look, not only does he mention “wolves” but adds “fierce,” thereby hinting at their excess and recklessness. Even worse, he says that these wolves will arise from among themselves. This is exceedingly difficult to bear, since it is also a civil war. He is right when he says, “Take heed …,” thereby showing that the matter is exceedingly serious (for it is the church), the venture great (for he redeemed it with blood) and the battle mighty and twofold.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 735] Bede on Acts 20:28
In which the Holy Spirit has made you overseers. For above he had called the elders called from Ephesus to Miletus, whom he now names bishops, that is, overseers. For indeed one city could not have many bishops, but he signifies those same elders, as true priests under the name of bishops. For the rank is joined, and in many respects nearly similar.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:28
To rule the Church of God, which He purchased with His own blood. He does not doubt to call it the blood of God, on account of the union of the person in the two natures of the same Jesus Christ. Because of which it is also said: The Son of Man who is in heaven (John III). Therefore, let Nestorius cease to separate the Son of Man from the Son of God and make for himself two Christs.

Source: Commentary on Acts
[AD 180] Hegesippus on Acts 20:29-31
From these men also come the Menandrianists, and the Marcionists, and the Carpocratians, and the Valentinians, and the Basilidians, and the Saturnilians. Each of these leaders in his own private and distinct capacity brought in his own private opinion. From these have come false Christs, false prophets, false apostles—men who have split up the one Church into parts through their corrupting doctrines, uttered in disparagement of God and of His Christ

Source: Fragments from His Five Books of Commentaries on the Acts of the Church.
[AD 253] Origen of Alexandria on Acts 20:29
If you touch “what is seized by a wild beast,” you will be unclean. Which wild beast? Is it a lion or a wolf that ravishes persons or animals? I believe that beast is the one about whom the apostle Peter says, “your adversary, the devil, goes around like a roaring lion seeking whom he can devour. Resist him, strong in the faith.” And again, the apostle Paul says concerning these, “For after my departure, fierce wolves will come in, not sparing the flock.” If you see one made captive by these beasts, do not follow him, do not touch him, lest you also be made unclean. Furthermore, there are also other unclean animals whose carcass it is forbidden to touch. Unclean animals are people who are without Christ, in whom there is neither reason nor anything religious. Therefore, if you see the “carcasses,” that is, the sins of all these, the lawgiver tells you not to take hold, not to touch, not to handle.

Source: HOMILIES ON LEVITICUS 3.3.5
[AD 258] Cyprian on Acts 20:29
These several matters, I pray you, suggest to our brethren. And as "he who humbleth himself shall be exalted," now is the time when they should rather fear the ensnaring adversary, who more eagerly attacks the man that is strongest, and becoming more virulent, for the very reason that he is conquered, strives to overcome his conqueror. The Lord grant that I may soon both see them again, and by salutary exhortation may establish their minds to preserve their glory. For I am grieved when I hear that some of them run about wickedly and proudly, and give themselves up to follies or to discords; that members of Christ, and even members that have confessed Christ, are defiled by unlawful concubinage, and cannot be ruled either by deacons or by presbyters, but cause that, by the wicked and evil characters of a few, the honourable glories of many and good confessors are tarnished; whom they ought to fear, lest, being condemned by their testimony and judgment, they be excluded from their fellowship. That, finally, is the illustrious and true confessor, concerning whom afterwards the Church does not blush, but boasts.

Source: Epistle V
[AD 407] John Chrysostom on Acts 20:29
Again he engages (ἐ πιστρέφει) them from another quarter, from the things which should come after: as when he says, We wrestle not against flesh and blood. After my departing, he says, grievous wolves shall enter in among you Ephesians 6:12; twofold the evil, both that he himself would not be present, and that others would assail them. Then why depart, if you know this beforehand? The Spirit draws me, he says. Both wolves, and grievous, not sparing the flock; and what is worse, even from among your own selves: the grievous thing (this), when the war is moreover an intestine war. The matter is exceeding serious, for it is the Church of the Lord: great the peril for with blood He redeemed it: mighty the war, and twofold. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
[AD 300] Ammonius of Alexandria on Acts 20:30
“In order to draw away the disciples after them.” Heretics strive to make the people their own instead of the Lord’s, so that they might boast in themselves, when the name of the heretics is attached to these people, and so that they can profit from the name. For example, from Mani comes Manichaean, from Arius, Arian, and from Nestorius, Nestorian, and the other types of heresies. Paul himself checked this beforehand when he silenced and censured those who were saying, “I’m Paul’s; I’m Apollos’s; I’m Cephas’s,” since he did not want their faith to be explained by the name of a person but by Christ’s name; he wanted them all to be called Christians, even though they had been taught by different teachers. Accordingly, whenever all the teachers strive for the same goal of proclaiming the true faith, of profiting the students while suppressing their own names, they are called, by the same name, Christians. If, however, the teachers pervert any of the teachings of the church, then the title of Catholic is denied, and they are called after the name of the teacher.

Source: CATENA ON THE ACTS OF THE APOSTLES 20.29-30
[AD 735] Bede on Acts 20:30
And from among yourselves will arise men speaking perverse things. Concerning these, John also says: They went out from us, but they were not of us (1 John II).

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 20:31
Notice how many strong expressions [Paul] uses, “with tears,” “night and day” and “everyone.” It is not that when he saw more than one, he refrained, but that he knew he did everything even for one soul. It was thus that he welded them together.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 44
[AD 544] Arator on Acts 20:31
But because [Paul] said, “Night and day for three years I gave these teachings for your salvation,” an allegory is revealed by this reckoning [of his]: he who utters three doctrines of the church rather often brings forth the historical and allegorical Book, proclaiming [also] a moral [sense]. For thus the six pots reddened with the new liquid out of the old law took three measures apiece. The ancient form of the perfect sacrifice commanded that one offer three loaves from the basket;24 to these [mysteries] is added what Christ said to his disciples, that three loaves ought to be given to one asking when it was already night; that night surely is the world, so that, if anyone here desires the food of the word, you should produce a banquet, you who are asked, and teach the willing one that the Father and the Son [and] the Holy Spirit are one God and that a single Substance trebles the number.

Source: ON THE ACTS OF THE APOSTLES 2
[AD 735] Bede on Acts 20:31
For three years, night and day, I did not cease to admonish each one of you with tears. This is beautifully and succinctly explained by Arator: He who sings of the Church’s three doctrines, often produces a Historical, moral-sounding, and typological volume; Hence Judea, lying empty, is called the barren tree, Which, after three years, did not produce the expected fruit.

Source: Commentary on Acts
[AD 300] Ammonius of Alexandria on Acts 20:32
He demonstrates obscurely and secretly that the Father, who is God, and his Son Jesus, the God-Word, are one. He does not speak in the plural “to those capable,” but with a unifying name he indicates the singular being of both by saying “to the one capable.” Thus we know, from what Paul says in preparing the churches of Asia, that there is one being of both Father and Son and that they are and subsist as two, not according to mere names but in truth.

Source: CATENA ON THE ACTS OF THE APOSTLES 20.32
[AD 407] John Chrysostom on Acts 20:32
When [Paul] speaks in council, he follows what he does in writing an epistle. He begins with exhortation and ends with prayer. For since he has alarmed them greatly by saying, “Fierce wolves will come in among you,” look at the consolation he gives so that they should not be panic-stricken and lose all hope. “And now,” as always, “I commend you, brothers, to God and to the word of his grace.” That is, to his grace. For it is grace that saves. He reminds them of grace constantly, making them more earnest because they are debtors and persuading them to be of good courage. “Which is able to build you up.” He did not say “build” but “build up,” thereby showing that they were already built. Then he reminds them of the hope to come, “to give you the inheritance among all those who are sanctified.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 45
[AD 407] John Chrysostom on Acts 20:32-37
"And 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."

What 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, "Grievous wolves shall enter in among you" [Acts 20:29], therefore, not to overpower them, and make them lose all self-possession, observe the consolation (he gives). "And now," he says, as always, "I commend you, brethren, to God, and to the word of His grace:" that is, to His grace: it is grace that saves. He constantly puts them in mind of grace, to make them more earnest as being debtors, and to persuade them to have confidence. "Which is able to build you up." He does not say, to build, but, "to build up," showing that they had (already) been built. Then he puts them in mind of the hope to come; "to give you an inheritance," he says, "among all them which are sanctified." Then exhortation again: "I have coveted no man's silver, or gold, or apparel." [Acts 20:33] He takes away that which is the root of evils, the love of money. "Silver, or gold," he says. He says not, I have not taken, but, not even "coveted." No great thing this, but what follows after is great. "Yea, you 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, you ought to support the weak." (v. 34, 35.) Observe him employed in work and not simply that, but toiling. "These hands have ministered unto my necessities, and to them that were with me:" so as to put them to shame. And see how worthily of them. For he says not, You ought to show yourselves superior to money, but what? "to support the weak" — not all indiscriminately — "and to hear the word of the Lord which He spoke, It is more blessed to give than to receive." 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, "giving an ensample to you" [Philippians 3:17], he added the declaration of Christ, Who said, "It is more blessed to give than to receive." He prayed over them while exhorting them: he shows it both by action, — "And when he had thus spoken, he kneeled down, and prayed with them all," [Acts 20:36]— he did not simply pray, but with much feeling: (κατανύξεως): great was the consolation — and by his saying, "I commend you to the Lord. And they all wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more." (v. 37, 38.) He had said, that "grievous wolves should enter in;" had said, "I am pure from the blood of all men:" and yet the thing that grieved them most of all was this, "that they should see him no more:" since indeed it was this that made the war grievous. "And they accompanied them," it says, "unto the ship. And it came to pass, that after we had torn ourselves from them"— so much did they love him, such was their affection towards him — "and 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" [Acts 21:1-3]: he came to Lycia, and having left Cyprus, he sailed down to Tyre— "for 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." [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. "And 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's company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him." [Acts 21:5-8] Having come to Cæsarea, it says, we abode with Philip, which was one of the seven. "And the same man had four daughters, virgins, which did prophesy." [Acts 21:9] But it is not these that foretell to Paul, though they were prophetesses; it is Agabus. "And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he had come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus says the Holy Ghost, So shall the Jews at Jerusalem bind the man that owns this girdle, and shall deliver him into the hands of the Gentiles." (v. 10, 11.) He who formerly had declared about the famine, the same says, This "man, who owns this girdle, thus shall they bind." [Acts 11:28] The same that the prophets used to do, representing events to the sight, when they spoke about the captivity — as did Ezekiel — the same did this (Agabus). "And," what is the grievous part of the business, "deliver 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." [Acts 21:12] Many even besought him not to depart, and still he would not comply. "Then Paul answered, What mean ye to weep and to break mine heart?" [Acts 21:13] Do you mark? Lest, having heard that saying, "I go bound in the Spirit" [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, "what mean ye," he says, "to weep and to break my heart?" Nothing could be more affectionate: because he saw them weeping, he grieved, he that felt no pain at his own trials. "For 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." (v. 13, 14.) You do me wrong in doing this: for do I grieve? Then they ceased, when he said, "to break my heart." 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.

(Recapitulation.) "Silver, or gold, or apparel," etc. ch. 20:33, 34; 1 Corinthians 9; 2 Corinthians 11] So then, it was not in Corinth only that they did this — they 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, "My boasting has not been stopped in the regions of Achaia." [2 Corinthians 11:10] And he does not say, You did not give to me; but, "Silver, or gold, or apparel, I coveted not," 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, "night and day" discoursing (to others), "with tears warning each one of them." [Acts 20:31] (Here) again he puts them in fear: "I have showed you all things," he says: you cannot take refuge in the plea of ignorance: "have shown you" by works "how that so laboring you ought to work." And he does not say, that to receive is bad, but that not to receive is better. For, "remember," he says, "the words of the Lord which he spoke: It is more blessed to give than to receive." [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. 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), "If you will be perfect, sell what you have and give to the poor" [Matthew 19:21], 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." [Acts 20:37] 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." [Acts 21:1] See how he hurries 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 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." [Acts 21:3] Then they tarry with the brethren seven days. Now that they had come near to Jerusalem, they no longer run. (b) "Who said to Paul through the Spirit, that he should not go up to Jerusalem." [Acts 21:4] Observe how, when the Spirit does not forbid, he complies. They said, "Adventure not yourself into the theatre, and he did not adventure" [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 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." [Acts 21:5]— See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea 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. "After the day of unleavened bread" they came "to Troas in five days" [Acts 20:6]; then they there spent "seven;" in all, twelve: then to "Thasos," to "Mytilene," to "Trogylium" and "over against Chios," and to "Samos" and "Miletus" [Acts 20:13-17]; 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" [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, "They shall bind" Paul, that he may not seem to speak upon agreement (with Paul), but "the man that owns this girdle" [Acts 21:11]— 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." [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)— he that on all (other occasions delivers himself out of dangers. (d) "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." [Acts 21:15] "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." [Acts 21:16] "And when we had come to Jerusalem, the brethren received us gladly." [Acts 21:17] (f) "Bringing us," it says, "(to him) with whom we should lodge" — not 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 "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. (h) So unwilling were they to burden 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 he entertained. Perchance some one of you says: Aye, if it were given me to entertain Paul as a , I readily and with much eagerness would do this. Lo! It is in your power to entertain Paul's Master for your , and you will not: for "he that receives one of these least," he says, "receives Me." [Matthew 18:5; Luke 9:48] By how much the brother may be least, so much the more does Christ come to you 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 your power to entertain even the Father of Christ as your , and thou will not: for, "I was a stranger," He says, "and you took me in" [Matthew 25:35]: and again, "Unto one of the least of these the brethren that believe in Me, you have done it unto Me." [Matthew 25:40] Though it be not Paul, yet if it be a believer and a brother, although the least, Christ comes to you through him. Open your house, take Him in. "He that receives a prophet," He says, "shall receive a prophet's reward." [Matthew 10:41] Therefore too he that receives Christ, shall receive the reward of him who has Christ for his . Do not thou disbelieve His words, but be believing. Himself has said, Through them I come to you: and that you may 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. " You received Me," He says, "into your lodging, I will receive you into the Kingdom of My Father; you took away My hunger, I take away your sins; you saw Me bound, I see you loosed; you saw Me a stranger, I make you a citizen of heaven; you gave Me bread, I give you an entire Kingdom, that you may inherit and possess it." He says 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 did it to Me in secret, I will proclaim it openly: and of your acts indeed I say, that they were of free gift, but Mine are of debt. "For since thou," He says, "began, I follow and come after: I am not ashamed to confess the benefits conferred on Me, nor from what things you freed Me, hunger and nakedness and wandering. Thou saw Me bound, you shall not behold the fire of hell; you saw Me sick, you shall not behold the torments nor the punishments." 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's sake, with ease defy the fire: no trial of bonds have they, (the hands) which saw Him bound! You clothed Him with a garment, and you put on a garment of salvation: you were in prison with Him, and with Him you find yourself in the Kingdom, not ashamed, knowing that you visited Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. [Genesis 18:3] 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, "not so much as to set his foot on" [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 — he killed a calf, and kneaded fine meal: mark his ready mind — by himself and his wife: mark the unassuming manner — he worships and beseeches them. For all these qualities ought to be in that man who entertains strangers — readiness, 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? "But we are not in a foreign land." 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 "Xenon." Be inquisitive (περιεργάζεσθε), 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. "Why, has not the Church means" 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, "Do not the priests pray? Then why should I pray?" "But I," you will say, "give to him who cannot be received there." 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: "That it may relieve them that are widows indeed, and that the Church be not burdened." [1 Timothy 5:16] Be it how you will, only do it. But I put it, not, "that the Church be not burdened," but, "that thou be not burdened;" for at this rate you will 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. "The Church," say you, "has lands, has money, and revenues." And has she not charges? I ask; and has she not a daily expenditure? "No doubt," 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 -chamber in your own house: set up a bed there, set up a table there and a candlestick. cf. 2 Kings 4:10] 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, "This is Christ's cell; this building is set apart for Him." Be it but an underground chamber, and mean, He disdains it not. "Naked and a stranger," 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 your 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 you ought indeed to receive them in the upper part of your house; but if you will not do this, then though it be below, though but where your mules are housed, and your servants, there receive Christ. Perchance you shudder at hearing this. What then, when you 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 (your inmate) though but as a guard to your house: let him be to you 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 (βαστερνίοις) 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. "But they are impostors," you will say, "many of them, and unthankful." And for this the greater your reward, when you receive for the sake of Christ's name. For if you know indeed that they are impostors, receive them not into your house: but if you dost not know this, why do you accuse them lightly? "Therefore I tell them to go to the receiving house." 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's 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 you kill a calf: give thou bread to the hungry, raiment to the naked, shelter to the stranger. But that you may not make this your pretext, there is a common apartment, that of the Church; throw your money into that, and then you have received them: since (Abraham) there had the reward of those things also which were done by his servants. "He gave the calf to a young man, and he hasted to dress it." [Genesis 18:7] 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. [Genesis 14:14] For he had equal care for all as for himself: he all but said as Job did, "We were alike formed in the same womb." [Job 33:6] 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 your servants have been so schooled, you will not be easily exasperated, you will not have to find fault, will not be made angry, will not need to abuse them. It may be, you will even stand in awe of your servants, if they are worthy of admiration, and they will be helpers with you, and will give you 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.

Source: Homily 45 on the Acts of the Apostles
[AD 398] Didymus the Blind on Acts 20:34
These words are spoken to the leaders of the church so that, in addition to the other things, they might judge themselves imitators of Paul by refusing to accept money. This is quite obvious from the words that follow: “I have given you example in all things that those who toil must come to the help of the weak” and provide for them. If the words of the Lord should be remembered, they will provide the principle: “It is better to give than to receive.” Let giving be preferred by bishops.

Source: CATENA ON THE ACTS OF THE APOSTLES 20.34
[AD 407] John Chrysostom on Acts 20:34
For indeed he has demonstrated boldness in the face of danger, sympathy with those over whom he ruled, teaching with boldness, humility and poverty. But this is even greater than poverty. For he says in the Gospel, “If you wish to be perfect, sell what you have.” But when, in addition to taking nothing, [Paul] also feeds others, what can equal this? The first step is to cast off one’s own possessions; the second, to be sufficient for oneself; the third, to provide for others as well; the fourth, for him who is preaching and therefore has a right to take or not to take. Therefore, Paul is far better than those who have merely given up their possessions.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 45
[AD 430] Augustine of Hippo on Acts 20:34
For neither ought we, for example, to preach the gospel with this object, that we may eat; but to eat with this object, that we may preach the gospel: for if we preach the gospel for this cause, that we may eat, we reckon the gospel of less value than food; and in that case our good will be in eating, but that which is necessary for us is preaching the gospel. And this the apostle also forbids, when he says it is lawful for himself even, and permitted by the Lord, that they who preach the gospel should live of the gospel, that is, should have from the gospel the necessaries of this life; but yet that he has not made use of this power.

Source: SERMON ON THE MOUNT 2.16.54
[AD 435] John Cassian on Acts 20:34
And although for this there were great rewards for his merits prepared, yet [Paul’s] mind, however holy and sublime it might be, could not help being sometimes drawn away from that heavenly contemplation by its attention to earthly labors. Further, … he saw himself enriched with such practical fruits, and on the other hand considered in his heart the good of meditation and weighed as it were in one scale the profit of all these labors and in the other the delights of divine contemplation. For a long time he had corrected the balance in his breast, while the vast rewards for his labors delighted him on one side, and on the other the desire for unity with and the inseparable companionship of Christ inclined him to depart this life. At last in his perplexity [Paul] cries out and says, “What I shall choose I know not. For I am in a strait between two, having a desire to depart and to be with Christ, for it were much better: but to abide in the flesh is more necessary for your sakes.” Though then in many ways he preferred this excellent good to all the fruits of his preaching, yet he submits himself in consideration of love, without which none can gain the Lord; and for their sakes, whom hitherto he had soothed with milk as nourishment from the breasts of the gospel, does not refuse to be parted from Christ, which is bad for himself though useful for others. For he is driven to choose this the rather by that excessive goodness of his whereby for the salvation of his brothers he is ready, were it possible, to incur even the last evil of an anathema.

Source: CONFERENCE 23.5.4-6
[AD 99] Clement of Rome on Acts 20:35
Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, you did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if you had been guilty of any involuntary transgression. Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being "ready to every good work." [Titus 3:1] Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. [Proverbs 7:3]

Source: Letter to the Corinthians (Clement)
[AD 380] Apostolic Constitutions on Acts 20:35
Since even the Lord said: "The giver was happier than the receiver.".
He that forbade stealing, now pronounces him most happy who supplies those that are in want out of his own labours.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 420] Jerome on Acts 20:35
Somehow or other the very one who begs leave to offer you a gift holds you the cheaper for your acceptance of it; while, if you refuse it, it is wonderful how much more he will come to respect you.

Source: LETTER 52.16
[AD 735] Bede on Acts 20:35
I showed you all things. That is, not only must one persist in teaching amid pressures and tears, but one must also work with one’s hands to support the weak so that no one is burdened. This is what was meant by: And whatever more you spend, I will repay you when I return (Luke X), namely, to preach the Gospel and not to seek support from the Gospel.

Source: Commentary on Acts
[AD 735] Bede on Acts 20:35
It is more blessed to give than to receive. He does not prefer the rich almsgivers to those who, having left all, followed the Lord; but he glorifies those most greatly who, having renounced all they possess at once, still work with their hands to produce what is good so they have something to give to those in need.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 20:36
he did not simply pray, but with much feeling: (κατανύξεως): great was the consolation— and by his saying, I commend you to the Lord. And they all wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more.