Acts 21:16Meaning & Commentary from the Church Fathers

Consequently, it was not in the church. When they came to discuss dogmas, “they were received by the church” (Acts 15:4). But now they stayed with one old disciple.

Here the writer speaks of a long period of preaching. Therefore, it seems to me, in Acts he compresses several years here, narrating only what was more necessary.

This disciple showed hospitality to Paul. Perhaps one of you may say: if someone had brought Paul to me, I too would gladly have done the same with great zeal.

But behold, you can show hospitality to Paul’s Master, and you do not wish to. “Whoever receives one such child,” says the Lord, “receives Me” (Mt 18:5-6).

The Apostle’s words made a deep impression on the hearts of his hearers (Acts 20:36). All wept. All fell on Paul’s neck. All kissed him. The travelers barely tore themselves from their hands (21:1).

This scene was repeated afterward in Tyre, and finally in Caesarea Philippi. The nearer Paul came to Jerusalem, the more clearly and strikingly the fate awaiting him there appeared before him.

In Caesarea, Agabus was the same man who, fourteen or fifteen years earlier, had opened Paul’s way to Jerusalem with alms by his prophecy about the famine. Now, meeting him also with alms, he bound the hands and feet of the benefactor himself with his own belt.

This means, said the prophet, that in Jerusalem they will bind this man in this way and deliver him into the hands of the Gentiles.

At this time the prophet Agabus came to Caesarea from Judea (Acts 11:28). By the symbolic act of binding his own hands and feet with Paul's belt, he foretold that the Jews in Jerusalem would bind the Apostle in this way and deliver him into the hands of the Gentiles. This moved the Caesarean Christians to beg the Apostle together not to go up to Jerusalem. But Paul answered that he desired not only to be a prisoner, but was ready even to die for the name of Christ. By the feast of Pentecost he arrived in Jerusalem.

The feast of Pentecost was approaching, and the Apostle Paul was now hastening to it. As usual, a great multitude had gathered in Jerusalem, so that lodging could be found only with difficulty. Yet lodging was found in the house of a certain Mnason of Cyprus, one of the early disciples. Under his roof the Apostle could find rest after so long a journey.

“Accompanying us to Mnason”: the purpose of this escort by some Caesarean Christians was to bring the Apostle and his companions into Mnason’s house and leave them to dwell there.

Who this Mnason was is unknown. The name is Greek. Therefore one may think he was a Christian, if not from the Gentiles, then from the Hellenists.

He was probably well known to the Caesarean disciples, and they knew him especially from the good side. For this reason they wished to lodge Paul and his companions in his house. Under those circumstances, this was very prudent.

Whether he was from the Hellenists or from the Gentiles, in spirit, disposition, and relation to the law of Moses he could in any case be closer to Paul’s spirit and disposition.

Having committed themselves to the will of God, the companions calmly followed Paul to Jerusalem. Some of the Caesarean Christians accompanied them and brought Paul to Jerusalem, to the house of a certain Mnason of Cyprus.

He had lodging sufficient for all and had long been devoted to Christ. Therefore one could rely firmly on him in everything.

When Paul and Barnabas came to discuss the dogmas, they were received by the Church (see Acts 15:4). Now they stayed with an old disciple.

“Here,” says Saint John Chrysostom, “the writer speaks of a long period of preaching. Therefore, it seems to me, in Acts he compresses several years here, showing only what was more necessary.