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1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. 7 And all the men were about twelve. 8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. 13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God and prevailed. 21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; 25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39 But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. 40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly.
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[AD 140] Pseudo-Clement on Acts 19:6
Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us in great numbers set out for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] says, "Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh." [Isaiah 66:24]

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 220] Tertullian on Acts 19:19
For when to an age much more ignorant (than ours) they had disclosed certain well-concealed material substances, and several not well-revealed scientific arts-if it is true that they had laid bare the operations of metallurgy, and had divulged the natural properties of herbs, and had promulgated the powers of enchantments, and had traced out every curious art, even to the interpretation of the stars-they conferred properly and as it were peculiarly upon women that instrumental mean of womanly ostentation, the radiances of jewels wherewith necklaces are variegated, and the circlets of gold wherewith the arms are compressed, and the medicaments of orchil with which wools are coloured, and that black powder itself wherewith the eyelids and eyelashes are made prominent.

Source: On the Apparel of Women Book I
[AD 220] Tertullian on Acts 19:9
He warned us, to be sure, at that time (for elsewhere our Discipline is called "the Way" ), that when, set in "the way" of prayer, we go not unto "the Father" with anger.

Source: On Prayer
[AD 220] Tertullian on Acts 19:4
John’s baptism had already raised the question, which our Lord himself posed for the Pharisees, whether it was something heavenly or just from earth. They, clearly not understanding because of their unbelief, could not come to a definite answer. We, however, having only a slight understanding that accords with our slight faith, can still judge that John’s baptism was, on the one hand, divine in that God commanded it, but on the other, it was not divine in its power. We read that John had been sent by the Lord for this purpose, which was still human in nature, for he, established as a preacher of repentance, which is a question of a person’s will, was offering nothing heavenly but was making way for the heavenly. Therefore, the scribes and the Pharisees who were unwilling to believe were also unwilling to undergo repentance. But if repentance is something human, then it must be that the baptism was of the very same nature, for had it been heavenly it would have given both the Holy Spirit and remission from sins. But no one forgives sins or grants the Holy Spirit but God alone. Besides, the Lord himself said that the Spirit would otherwise not descend unless he first should ascend to the Father. And so what the master would not yet give, the slave would surely not be able to offer. And again, later, in the Acts of the Apostles we find that those who had received John’s baptism had not received the Holy Spirit of whom they had never even been told. Therefoe, it was not of heaven because it offered nothing heavenly.

Source: ON BAPTISM 10.1-5
[AD 220] Tertullian on Acts 19:4
" And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way.

Source: On Baptism
[AD 220] Tertullian on Acts 19:1
Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE.

Source: On Baptism
[AD 253] Origen of Alexandria on Acts 19:5
Of the existence of the Holy Spirit … we are taught in many passages of Scripture. For instance, David says in the fiftieth psalm, “And take not your Holy Spirit from me,” and in Daniel it is said, “The Holy Spirit, who is in you.” But in the New Testament we have proofs in abundance, as when the Holy Spirit is related to have descended upon Christ, and when the Lord breathed on his apostles after the resurrection and said, “Receive the Holy Spirit,” and the angel said to Mary, “The Holy Spirit shall come upon you,” and Paul teaches us that “no one can say that Jesus is the Lord except in the Holy Spirit,” and in the Acts of the Apostles “through the laying on of the apostles’ hands the Holy Spirit was given” in baptism. From all of which we learn that the person of the Holy Spirit is of so great authority and dignity that saving baptism is not complete except when performed with the authority of the whole most excellent Trinity, that is, by naming the Father, Son and Holy Spirit.

Source: ON FIRST PRINCIPLES 1.3.2
[AD 258] Cyprian on Acts 19:6
That we must not grieve the Holy Spirit, whom we have received. Paul the apostle to the Ephesians: "Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 300] Ammonius of Alexandria on Acts 19:5
Therefore the baptism of John was an exhortation to repentance only, but it did not provide a purification from sins. This, then, is the difference between the baptism of John and that of the faithful: the baptism of the faithful gives the gift of the remission of sins. While baptizing, John said, “I baptize you for the one coming after me, and I ask you to believe in him, because he is the Lamb of God.” Now the one who faithfully baptizes says, “I baptize you in the name of the Father and of the Son and of the Holy Spirit,” so that you may believe in the consubstantial Trinity. He washes the baptized thoroughly, strips away his previously existing superstition, and re-clothes him with Christ, as he purely proclaims the true faith. Furthermore, it must be noted first that after baptism into Christ, the Holy Spirit descends upon those baptized when the one baptizing lays his hands on them, and second that those baptized with the baptism of John did not possess the Holy Spirit. How then did Apollos, who had only been baptized with John’s baptism, burn with the Spirit? Even if Apollos burned with the Spirit, it is not said that he possessed the Holy Spirit. In fact, he neither was speaking in tongues nor prophesying. Therefore, it is one thing to burn with the Spirit and another to possess the Holy Spirit. Whoever possessed the Holy Spirit had it dwelling within him, and the Spirit itself spoke from within. Many of these things are referred to previously, as when the Spirit spoke to Philip, to Peter, to the apostles and to Paul and his companions, when he ordered them either to speak or not speak the word in certain cities. Whoever burned with the Spirit did this or that through an external illumination and impulse, as one led by the Spirit, just as someone might be led or protected by an angel. Now, do not say to me, “How is it possible for one who does not share in the Spirit to burn with the Spirit?” For it is necessary to establish what is unseen on the basis of what is seen. If the sun and fire, being outside of us, by drawing near to our bodies or also to be at a small distance, as is the case with fire, warm our bodies, what should we say about the divine Spirit that is truly hot and sets our interior person on fire, even if the Spirit does not live within but is without? It is possible, in the way that everything is possible to God, that someone be set on fire, even if the heat is not dwelling within.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.5
[AD 300] Ammonius of Alexandria on Acts 19:19
Every sinner must confess his sins and, through his self-conviction, turn away from continuing to commit them, so that he may become just according to the passage, “Confess your sins first so that you may be justified,” and the passage, “Just is the man who accuses himself.” The idolaters and magicians were so many in Ephesus that they prepared magicians’ books at a high price, as if these books held the most noble things in life. Upon believing in Christ, they did not sell them, even though there were many who wanted to obtain them, but they burned them. And they did this first so that no one could take part in their soul-destroying ruin, and second so that they could have no profit from it. For just as it is forbidden to offer to God the value of a dog or profit from impurity, so also did they judge it an injustice to lay at the apostles’ feet money from such a source.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.18
[AD 311] Peter of Alexandria on Acts 19:26
For at Ephesus also they seized Gaius and Aristarchus instead of Paul, and rustled to the theatre, these being Paul's companions in travel

Source: Peter of Alexandria Canonical Epistle
[AD 325] Lucius Caecilius Firmianus Lactantius on Acts 19:13
And the nature of all these deceits is obscure to those who are without the truth. For they think that those demons profit them when they cease to injure, whereas they have no power except to injure. Some one may perchance say that they are therefore to be worshipped, that they may not injure, since they have the power to injure. They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names—those which are adored in the temples—which they generally do in the presence of their own worshippers; not, it is plain, to the disgrace of religion, but to the disgrace of their own honour, because they cannot speak falsely to God, by whom they are adjured, nor to the righteous, by whose voice they are tortured. Therefore ofttimes having uttered the greatest howlings, they cry out that they are beaten, and are on fire, and that they are just on the point of coming forth: so much power has the knowledge of God, and righteousness!

Source: The Divine Institutes, Book 2, Chapter XVI
[AD 339] Eusebius of Caesarea on Acts 19:19
It shows what our Savior’s disciples were; it shows the extraordinary influence of their words when they addressed their audience, that people so touched the depths of their souls, caught hold of and pierced the individual conscience, that men no longer hid anything away in concealment but brought forth their forbidden things to light and themselves completed the indictment of themselves and their own former wickedness. It shows what their pupils were like, how pure and honorable in disposition, determined that nothing evil in them should lurk below the surface, and how boldly they prided themselves on their change from the worse to the better. Yes, they who gave their magic books to the flames and voted for their complete destruction left no one in any doubt that they would never again have anything to do with sorcery, and from that day forth they were pure from the slightest suspicion of it.

Source: PROOF OF THE GOSPEL 3.6
[AD 380] Apostolic Constitutions on Acts 19:14
And Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner;

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 398] Didymus the Blind on Acts 19:16
As one confessing God in word alone, he denies him with his deeds. This is “knowing Jesus” according to mere opinion. Therefore, it is no paradox if the evil spirit says to the Jewish exorcists, “I know Jesus” and the following, just as other demons used to say, with a loud cry, to Jesus himself, “I know who you are, the Holy One of God.” To these you can add the passage, “even demons believe and they tremble,” for it provides no evidence that evil spirits have faith accounted as righteousness. We must also say with regard to our current passage that just as those who receive cures from Jesus do so according to their faith, so those calling on Jesus for the expulsion of a demon or for another cure accomplish this in accord with the faith they have. Here, however, the evil spirit says, “Who are you that call on Jesus, for I do not perceive the power that I have often experienced when his name is called.”

Source: CATENA ON THE ACTS OF THE APOSTLES 19.13
[AD 398] Didymus the Blind on Acts 19:19
Let those who accuse Christ’s disciples of being magicians be refuted by this reading, since it shows clearly that all magic is destroyed by the power of their teaching. See these people, not being incompetent but having great ability in this art, after being purified of the magical arts or of their customary demons, how they gathered together all the books of magic and burned them before all present at that time, even though they were of great value.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.19-20
[AD 407] John Chrysostom on Acts 19:38
"Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly."

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:32
"Some therefore cried one thing, and some another: for the assembly was confused." Such is the nature of the multitude: it recklessly follows, like fire when it has fallen upon fuel; and the more part knew not wherefore they were come together.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:31
"They urged him not to hand himself over" to the disorderly mob and the violence in the theatre, and Paul was persuaded, since he was neither vainglorious nor ostentatious.… Knowing his eagerness, they begged him, since all these faithful loved him so much.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.30-31
[AD 407] John Chrysostom on Acts 19:31
"And certain of the Asiarchs, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre" to a disorderly populace and tumult. And Paul complies, for he was not vainglorious, nor ambitious.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:31
"And certain of the Asiarchs besought him that he would not enter into the theatre." Knowing his eagerness, they "besought him:" so much did all the believers love him.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:11-12
"And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." Not touched the wearer only and so were healed, but also receiving them, they laid them upon the sick and so healed them. "He that believeth on Me," saith Christ, "doeth greater works than those which I do." This, and the miracle of the shadows is what He meant in those words. And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. If any of the heathens believe not, having seen the very dust working these effects, let him believe.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:25
Observe the maliciousness of the man. He was wealthy himself, and to him indeed it was no such great loss; but to them the loss was great, since they were poor, and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he. And observe: "Whom having collected, and the workmen of like occupation," having themselves common cause with him, "he said, Sirs, ye know that by this craft we have our wealth" then he brought the danger home to them, that we are in danger of falling from this our craft into starvation.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:25
"From this work we have our wealth. Hath persuaded." How did he persuade - he, a man of mean consideration? How prevail over so great a force of habit? by doing what - by saying what? It is not for a Paul to effect this, it is not for a man. Even this is enough, that he said, "They are no gods." Now if the impiety of the heathen religions was so easy to detect, it ought to have been condemned long ago: if it was strong, it ought not to have been overthrown so quickly.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:23
"There arose no small stir about the Way." Do you see the renown acquired? They contradicted, it says: then came miracles, twofold: then again, danger: such is the way the threads alternate throughout the whole texture of the history.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:23
"And the same time" etc., for indeed the superstition was excessive.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:36
"Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly." Why then do ye make a question about them, as if these things were not plain? Then he quietly chides them, showing that they had come together without reason. "And to do nothing rashly" he says. Showing that they had acted rashly.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:12
What Christ is saying is this, "Whoever believes in me will, in my name, do greater signs than I have done." And these are the greater signs that they did: their shadows raised the dead. Thus was the power of Christ especially proclaimed, since it was not so marvelous that he performed miracles while living, as it was that, when he had died, others were able to do greater than [Christ] in his own name. This itself was the most irrefutable demonstration of the resurrection. He would not, even had he been seen, have been believed to such an extent, since they could have said that he was a phantasm, but should someone see greater signs occur from the mere mention of his name—even when he was among humankind in the flesh—that one, unless terribly shameless, would not have refused to believe.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.11-12
[AD 407] John Chrysostom on Acts 19:12
"So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." Not touched the wearer only and so were healed, but also receiving them, they laid them upon the sick and so healed them. "He that believeth on Me," saith Christ, "doeth greater works than those which I do." This, and the miracle of the shadows is what He meant in those words. Wonderful, how great the power of them that have believed! Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:39
"But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly." "A lawful assembly," he says, for there were three assemblies according to law in each month; but this one was contrary to law.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:41
"And when he had thus spoken," it says, "he dismissed the assembly."

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:35
Rightly does the grammarian say, "Who is ignorant of the city of the Ephesians?" … He does not say "Who does not know Artemis?" but "Who does not know your city?" which is what they were worshiping: … they were trying to make their faith a pretext for making money.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.35
[AD 407] John Chrysostom on Acts 19:35
"And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is temple-keeper of the great goddess Diana, and of the image which fell down from Jupiter?" As if the thing were not palpable. With this saying first he extinguished their wrath. "And of the Diopetes." There was another sacred object that was so called. Either he means the piece of burnt earth or her image.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:35
Well, and with rebuke does the town clerk say, "What man is there that knoweth not how that the city of the Ephesians-" coming to the point which they were frightened about. Is it this, says he, that ye do not worship her? And he does not say, "That knoweth not" Diana, but, "our city," that it always worshipped her.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:19-20
"And many of them that practised curious arts, brought their books together, and burnt them in the presence of all men" - having seen that there was no more use of them now that the demons themselves do these things - "and reckoned up the price of them, and found the amount fifty thousand pieces of silver. So mightily grew the word of God and prevailed." And so he disputed in the school of one Tyrannus for two years: where were believers, and believers exceedingly advanced in the faith. Moreover Paul writes to them as to great men. Ephesus was famous for its sorcerers and magicians. The "curious arts" were arts connected with this sorcery and the books burned contained mysterious sentences and symbols which gave to them an extravagant worth in the eyes of the superstitious.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:33
"And they drew Alexander out of the multitude, the Jews putting him forward." It was the Jews that thrust him forward; but as providence ordered it, this man did not speak. "And Alexander beckoned with the hand, and would have made his defence unto the people."

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:33
"And they drew Alexander," etc. This Alexander, why did he wish to plead? Was he accused? No, but it was to find an opportunity, and overturn the whole matter, and inflame the anger of the people.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:27
Already at the outset he has secured a hold upon their minds by saying, "This Paul hath turned away much people, saying, that they be no gods, which are made with men's hands." See what it is that the heathen are so indignant at; because he said that "they which be made of men are no gods." Throughout, he drives his speech at their craft. Then that which most grieved them he brings in afterwards. But, with the other gods, he would say, we have no concern, but that "the temple also of the great goddess Diana is in danger to be destroyed." Then, lest he should seem to say this for the sake of lucre, see what he adds: "Whom the whole world worshippeth." Observe how he showed Paul's power to be the greater, proving all their gods to be wretched and miserable creatures, since a mere man, who was driven about, a mere tentmaker, had so much power.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:27
For, lest they should consider within themselves how strange, that a human being should have such power as this, and if a human being has power to effect such things, why then one ought to be persuaded by that man, he adds: "not only is this our craft in danger to be set at naught, but also," as if forsooth alleging a greater consideration, "the temple of the great goddess Diana," etc. "whom all Asia and the world worshippeth."

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:13
"Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth." So entirely did they do all by way of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to cast out the demons. "By Jesus, whom Paul preacheth." Only see what a name Paul had got! Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness of heart! Why does not Paul rebuke them? It would have looked like envy, therefore it is so ordered.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:9
Fittingly do they call this "the way," as it truly was the way that leads to the kingdom of heaven. Or the Scripture is saying that Christ is the way, as he is called the way, or it is speaking of the true faith, that which is proclaimed through Paul, by which any wayfarer arrives at the kingdom of heaven.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.9
[AD 407] John Chrysostom on Acts 19:9
"But when divers were hardened, speaking evil of the way." They might well call it "the way"; this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus." He put a stop to their evil-speaking: he did not wish to kindle their envy. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:40
"For we are in danger to be called in question for this day's uproar, there being no cause, for which matter we shall not be able to give an account for this concourse." Then he terrified them also by saying, "We are in danger to be called to account" for sedition.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:40
"There being no cause," he says, "for this concourse, for which matter we shall not be able to give the account." See how prudently, how cleverly, the unbelievers act. Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:28
Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There at Lystra they brought "garlands and oxen." Here he says, "This our craft is in danger to be set at naught. - Ye have filled all everywhere with your doctrine." So said the Jews also with regard to Christ: "Ye see how the world is going after Him"; and, "The Romans shall come and take away our city." And again on another occasion, "These that have turned the world upside down are come hither also." - "And when they heard these sayings, they were full of wrath." Upon what was that wrath called forth? On hearing about Diana, and about their source of gain.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:28
"And when they heard, they were filled with wrath, and shouted, Great is Diana of the Ephesians!" For each city had its proper gods. They thought to make their voice a barrier against the Divine Spirit. Children indeed, these Greeks! And their feeling was as if by their voice they could reinstate the worship of her, and undo what had taken place!

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:1
"And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts" - meaning what we have read as to Caesarea and the other places - "came to Ephesus, and having found certain disciples." But whence had those, being in Ephesus, the baptism of John? Probably they had been on a visit at Jerusalem at the time of John's preaching, and did not even know Jesus.

Source: Homily on Acts 40
[AD 407] John Chrysostom on Acts 19:3-4
"And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him who should come after him, that is, on Christ Jesus." And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this in so many words, but he taught them, and many received the Holy Ghost. From the baptism itself John prophesies: and Paul leads them to see that this is the meaning of John's baptism. "That they should believe on Him that was to come:" on what kind of Person? "I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost."

Source: Homily on Acts 40
[AD 407] John Chrysostom on Acts 19:24
"For a certain man named Demetrius, a silversmith, which made silver temples of Diana, brought no small gain unto the craftsmen." "Which made," it says, "silver temples of Diana." And how is it possible that temples could be made of silver? Perhaps as small boxes. Great was the honor paid to this Diana in Ephesus; since, when their temple was burnt it so grieved them, that they forbade even the name of the incendiary ever to be mentioned. See how, wherever there is idolatry, in every case we find money at the bottom of it. Both in the former instance it was for money, and in the case of this man, for money. It was not for their religion, because they thought that in danger; no, it was for their lucrative craft, that it would have nothing to work upon.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:21
He sends Timothy and Erastus into Macedonia, but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to remove elsewhere again. But how is it, that having from the first chosen to depart into Syria, he turns back to Macedonia? "He purposed," it says, "in the Spirit," showing that all that he did was done not of his own power. Now he prophesies, saying, "I must also see Rome:" perhaps to comfort them with the consideration of his not remaining at a distance, but coming nearer to them again, and to arouse the minds of the disciples by the prophecy.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:21
He no longer speaks here after the manner of a man, or, He purposed to pass through those regions, without tarrying longer. Wherefore does he send away Timothy and Erastus? Of this I suppose he says, "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone. He sent away," it says, "two of those who ministered to him" both to announce his coming, and to make them more eager.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:29
"And cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and rushed with one accord into the theatre." Such is the way with vulgar minds, any trivial occasion shall hurry them away and inflame their passions. Therefore it behooves to do things with strict examination. But see how contemptible they were, to be so exposed to all excitements! "Having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they dragged them:" here again recklessly, just as did the Jews in the case of Jason; and everywhere they set upon them.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:29
"And the whole city," etc. See a disorderly multitude!

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:5-7
"When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve." The gift is twofold: tongues and prophesyings. Hence is shown an important doctrine, that the baptism of John is incomplete. And he does not say, "Baptism" of forgiveness, but, "of repentance." So that it was likely they had the Spirit, but it did not appear until Paul had laid his hands upon them: then they spake with tongues, etc.

Source: Homily on Acts 40
[AD 407] John Chrysostom on Acts 19:17-18
"And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices." For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence. Look, in every case, how men are converted not so much in consequence of good things as of things fearful. In the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. Hereby the power of the demons is shown to be a great one, when it is against unbelievers.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:9-10
"But when divers were hardened, speaking evil of the way." They might well call it "the way"; this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." Do you mark how much was effected by his persisting? "Both Jews and Greeks heard: all that dwelt in Asia": it was for this also that the Lord suffered him not to go into Asia on a former occasion; waiting, as it seems to me, for this same conjuncture. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. "In the school of one Tyrannus": it was not that he sought the place, but without more ado where there was a school there he discoursed.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:8-9
"And having entered in to the synagogue," etc. But why did he speak boldly? It means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. "But when some were hardened, and spake evil of the way, having departed from them, he separated the disciples." He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them into more contention. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many, that, being evil intreated and evil spoken of, he did not utterly break away from them, and keep aloof. The evil-speakers are defeated. They calumniated the doctrine itself; therefore so as neither to rouse the disciples to wrath, nor disturb them, he withdrew, showing that everywhere alike they repel salvation from them.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:26
"Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at naught; but also, that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth." And yet the very things he spoke were enough to bring them to true religion: but being poor senseless creatures, this is the part they act. For if this man Paul is strong enough to turn away all, and the worship of the gods is in jeopardy, one ought to reflect, how great must this man's God be, and that he will much more give you those things, for which ye are afraid.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:26
"Ye both see and hear," so palpable was the result that was taking place - "that not alone at Ephesus, but almost throughout all Asia, this Paul by persuading hath turned away," not by violence: this is the way to persuade a city. Then, what touched them closely, "that they be no gods which are made with hands." He overturns, says he, our craft.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:15
"Jesus I know, and Paul I know." For, that there may not seem to be any slight put upon the Name of Jesus, the demon first confesses Him, and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? "They fled out of that house naked and wounded": he sorely battered their heads, perhaps rent their garments. "Jesus," says he, "I know," etc. Be ashamed, ye that are ignorant of Him. "And Paul I know." Well said, "Think not that it is because I despise them, that I do these things." Great was the fear of the demon. And why without these words did he not rend their garments? For so he would both have sated his wrath, and established the delusion. He feared as I said, the unapproachable force, and would not have had such power had he not said this.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:8
See him in every place forcing his way into the synagogue, and in this manner departing thence. For in every place, he wished to have the occasion given him by them. He wished to separate the disciples thence, and to have the beginning for ceasing to assemble with them, given by the Jews themselves. He was henceforth "provoking them to jealousy." For both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him, repented. This is why he continually made a stir among them, "for three months arguing and persuading concerning the kingdom of God": for you must not suppose because you hear of his "speaking boldly," that there was any harshness: it was of good things that he discoursed, of a kingdom: who would not have heard him?

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:34
"But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." A childish understanding indeed! as if they were afraid, lest their worship should be extinguished, they shouted without intermission. For two years had Paul abode there, and see how many heathen there were still!

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:34
"But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." Do you mark the inordinate rage?

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:14-16
"And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." They did it in secret: then their impotence is publicly exposed. Then not the Name does anything, unless it be spoken with faith. See how they used their weapons against themselves! So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me to have done this in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:30
"And when Paul would have entered in unto the people, the disciples suffered him not," so far were they from all display and love of glory.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:30
"And when Paul," etc. Paul then wished to enter in that he might harangue them: for he took his persecutions as occasions for teaching: "but the disciples suffered him not." Mark, how great forethought we always find them taking for him. At the very first they brought him out that they might not in his person receive a mortal blow; and yet they had heard him say, "I must also see Rome." But it was providential that he so predicts beforehand, that they might not be confounded at the event. But they would not that he should even suffer any evil.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:37
"For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess." All this however he says to the people; but in order that those workmen also might become more reasonable, he says: "Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another."

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:37
"For ye have brought hither," etc. They wanted to make religion the pretext for what concerned their own money-making: and it was not right on account of private charges to hold a public assembly. For he put them to a nonplus, and left them not a word to say for themselves.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:22
He sends them ahead to announce his coming and thus to rouse their expectations, but most of all to stay a while in Asia. And for good reason, since there ruled the tyranny of philosophers. He went and spoke with them more, since there was much superstition.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.21
[AD 407] John Chrysostom on Acts 19:22
"But he himself tarried awhile in Asia." Most of all does he pass his time in Asia; and with reason: there, namely, was the tyranny, of the philosophers. Afterwards also he came and discoursed to them again.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:10
See how much separating oneself accomplishes: both the Jews and Hellenes came to listen. He teaches those who believe in the Son of God to separate themselves from those who blaspheme him.

Source: CATENA ON THE ACTS OF THE APOSTLES 19.10
[AD 407] John Chrysostom on Acts 19:10
"And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." Do you mark how much was effected by his persisting? "Both Jews and Greeks heard: all that dwelt in Asia": it was for this also that the Lord suffered him not to go into Asia on a former occasion; waiting, as it seems to me, for this same conjuncture. And so he disputed in the school of one Tyrannus for two years: where were believers, and believers exceedingly advanced in the faith. Moreover Paul writes to them as to great men.

Source: Homily on Acts 41
[AD 407] John Chrysostom on Acts 19:2
Christ, then, did not need baptism—not John’s or any other’s; rather, baptism was needful of the power of Christ. In fact, that which was lacking was the chief of all blessings, namely, for the baptized to be deemed worthy of the Spirit. Therefore, [Paul] added this valuable gift of the Spirit when he came.

Source: HOMILIES ON THE GOSPEL OF JOHN 17
[AD 407] John Chrysostom on Acts 19:2
"Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost." He does not say to them, Do ye believe in Jesus? but what? "Have ye received the Holy Ghost?" He knew that they had not, but wishes themselves to say it, that having learnt what they lack, they may ask.

Source: Homily on Acts 40
[AD 407] John Chrysostom on Acts 19:21-41
Seest thou how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will "also make the way of escape, that we may be able to bear them." Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:21-41
Afflictions cut us off from the sympathy we have for the present world, as appears in this, that we wish for death immediately, and cease to be loving of the body: which very thing is the greatest part of wisdom, to have no hankering, no ties to the present life. The soul which is afflicted does not wish to be concerned about many things: repose and stillness are all it desired, content for its part to have done with the things present, even though there be nothing else to follow.

Source: Homily on Acts 42
[AD 407] John Chrysostom on Acts 19:21-41
A great good is affliction: and we learn this from our own children: for without affliction a boy would learn nothing useful. But we, more than they, need affliction. For if there, when the passions as yet are quiet, chastisement benefits them, how much more us, especially possessed as we are by so many! Nay, we behoove rather to have schoolmasters than they: since the faults of children cannot be great, but ours are exceeding great. Our schoolmaster is affliction. Let us then not draw it down willingly upon ourselves, but when it is come let us bear it bravely, being, as it is, always the cause of numberless good things; that so we may both obtain grace from God, and the good things which are laid up for them that love Him, in Christ Jesus our Lord.

Source: Homily on Acts 42
[AD 430] Augustine of Hippo on Acts 19:5
Did he baptize after a heretic had baptized? Or, if perhaps you dare to say that the friend of the bridegroom was a heretic and was not in the unity of the church, I wish you would write that also. But, if it is complete madness either to think or to say that, then it is the duty of your prudence to reflect on the reason why the apostle Paul baptized after John. If he baptized after an equal, all of you ought to baptize after yourselves; if after a superior, you ought to baptize after Rogatus; if after an inferior, Rogatus should have baptized after you, because you baptized as a priest. On the other hand, if the baptism that is now given is equally valid to those who receive it in spite of the unequal merit of those who give it, because it is the baptism of Christ, not of those by whom it is administered, I think you now understand that Paul gave to some the baptism of Christ for the reason that they had received the baptism of John but not that of Christ.

Source: LETTER 93
[AD 585] Cassiodorus on Acts 19:23
"Now at that time there had arisen no small disturbance about the way of the Lord," etc. An uproar about the Christian religion arose likewise in Ephesus. There was a certain Demetrius who made silver shrines in Diana's temple. He used to bring no small wages to the craftsmen. This man, seeing that the observance of rites risked complete extinction because of Paul's preachings, he violently stirred up the above-mentioned craftsmen against the apostles and his disciples. Having caught Gaius and Aristarchus, Paul's companions, they dragged them from the theatre, where they were preaching the word of the Lord, to the judges, to be heard by them. When Paul would have entered to the people, his disciples and friends did not let him (for there was great confusion throughout the city), for fear that all the people's rage would turn on him, whom they knew to be the initiator of the preaching that was detrimental to them.

Source: Complexiones on the Acts of the Apostles
[AD 585] Cassiodorus on Acts 19:33
"Alexander therefore, beckoning with his hand for silence, would have given the people satisfaction. "Alexander, one of Paul's disciples, having obtained silence by a gesture of his hand, would have given satisfaction to the furious people. As soon as they perceived him to be a Jew, to stop him from saying anything against Diana, they proclaimed with a loud voice for two hours that great was Diana of the Ephesians. The town clerk, fearing that such a great uproar would throw the city into confusion, obtained silence and persuaded the people that, if Demetrius and his craftsmen raised a matter against any people, they should be heard by calm judges. Innocent men, who had not spoken anything against Diana, should not be put in danger of death. This reasoning was accepted and the whole uproar calmed. Then Paul, taking his leave of the disciples, set forward for Macedonia. After teaching numerous people there, he came to Greece. From there, walking through the neighboring countries, he came to Troas with his disciples, where they are known to have abided for seven days.

Source: Complexiones on the Acts of the Apostles
[AD 585] Cassiodorus on Acts 19:9
"But when some were hardened, and believed not," etc. When some of the Ephesians, stubborn-willed, believed not, he separated his disciples from them and discussed daily in Tyrannus's school for two years, performing many miracles, so that his handkerchiefs were laid on sick people and they were restored to their former health. There were, however, seven deceitful brothers, the sons of the chief of the synagogue, who would say to demoniacs: "I conjure you by Jesus Christ, whom Paul preacheth, to go out quickly." But the wicked spirit would answer to them: "Jesus I know" "indeed, and Paul I know; but who ye are, I know not." And the possessed would fight against them tenaciously. When that became known, a great multitude of the people converted. Then people who had been following curious arts of the world brought their books and, judging them superfluous, consumed them with fire. Those books had been bought for as much as fifty thousand pieces of silver. After all this was done, Paul sent two men, Timothy and Erastus, to Macedonia, and himself remained in Asia for a time.

Source: Complexiones on the Acts of the Apostles
[AD 585] Cassiodorus on Acts 19:1
"And it came to pass, while Apollo was at Corinth, that Paul having passed through the upper coasts, came," etc. While Apollo was at Corinth, it came to pass that Paul, having passed through the upper coasts, came to Ephesus, where, having found certain disciples, he asked if they had received the grace of the Holy Ghost when they were baptized. They declared that they were entirely ignorant of that name, but had been consecrated in John's baptism. Paul baptized them while invoking the Trinity, and the Holy Ghost came upon them, making them able to prophesize in various tongues. Paul, staying there for three months, preached about the Lord Christ in his customary manner.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 19:5
Having heard this, they were baptized in the name of the Lord Jesus. A question is frequently discussed, whether those who, perhaps due to ignorance, were baptized by some who were not themselves baptized, yet were of the right faith, ought to be baptized again; which matter, I think, is explained in this chapter. For what difference does it make whether someone is baptized before the beginning of Christ's baptism or now without its succession, since even John himself, whom he baptized in faith and in the name of Christ, though it was to come, had baptized, said they should be baptized again, saying: "I baptize you with water; he will baptize you with the Holy Spirit" (Matt. III)? For if now, such people could be remedied sufficiently by participation in the body and blood of Christ alone, as some assert, it might have sufficed then too; nor would it have been necessary for those whom John baptized with water to be baptized by Christ's disciples, but merely to be confirmed by sharing in the blood.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:12
So that even handkerchiefs or aprons that had touched his skin were carried to the sick. Many of us do not know what aprons signify; however, Gregory, who is now the bishop of the Apostolic See, while he was still an archdeacon, answered a friend from Britain who inquired about this among other things, that it is a kind of handkerchief which the Hebrews use on their heads.

Source: Retractions on Acts
[AD 735] Bede on Acts 19:19
And many of those who had followed curious arts brought their books, etc. He calls curious arts the industry of magical arts, whose followers justly burn their books, valued at a great price, when they see the very demons they served honoring Jesus Christ the Lord and his apostles.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:19
They found the sum to be fifty thousand silver coins. And in the Gospel's debtors under the number of fifty denarii, debts are forgiven. I believe that subsisting in this life with the five senses of the body, we transgress the precepts of the Decalogue. Here, however, due to the enormity of the magic crime, the number of a thousand is also added. Otherwise, the number fifty often refers to penance and the remission of sins, whence the Fiftieth Psalm of Penance, and the fiftieth year is one of remission.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:27
Not only, however, will this part of our work be in danger of coming into disrepute, but also the temple of the great Diana will be considered as nothing, and be destroyed, etc.; that is, not only will our works be found vain and unworthy of reward, but our religion will also be dishonored, if Paul's teaching prevails, that idols are not gods. And the foolishness of the Gentiles is astonishing, who are not ashamed to worship those whom they know can be built or destroyed by humans.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:13
However, certain itinerant Jewish exorcists attempted to invoke over those who, etc. Josephus reports that King Solomon devised and taught his people modes of exorcism, that is, adjurations, by which unclean spirits, once expelled from a person, might not dare to return. This sometimes happens even through reprobates, either for the condemnation of those who do such things or for the benefit of those who see and hear, so that although men may despise those who perform the signs, they nevertheless honor God, at whose invocation such great miracles are performed.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:4
John baptized with the baptism of repentance. This baptism, he says, could not grant the remission of sins but could teach only repentance. For just as the sign of circumcision was a seal of the faith which they carried in the patriarchs, so this washing was accepted by the repentant people as a singular sign of their devotion: Yet this same thing was figuratively showing also the baptism of Christ, by which remission would be granted.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:28
And they cried out, saying: Great is Diana of the Ephesians. When Demetrius said Diana would perish, they, on the contrary, marvel at her greatness.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:24
A certain Demetrius, a silversmith, etc. This Demetrius, who tries to disturb the way of the Lord, fulfills his name by his actions. For it means "excessive persecutor." Hence, accordingly, the temples he makes for Diana are built of nothing else but silver metal since silver in the Scriptures is usually indicated by eloquence, just as gold signifies understanding. And the cunning gentiles try to defend their religion not with any reason of understanding but with the mere elegance of words.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:7
All the men were about twelve, etc. But the judgments of God are a great abyss. Behold, recently deemed unworthy of the visitation of the apostles, Asia is now consecrated by the Apostolic number and elevated by the prophetic gift. And it should be noted that the Holy Spirit also here showed the signs of his coming upon the twelve disciples, and above upon the one hundred and twenty, which is the number twelve multiplied by ten, that sign in Jerusalem, this in Ephesus, which is a city of the Greeks. I believe to show that whether a person believes from among the Jews or the Gentiles, they only who communicate with the unity of the Catholic and Apostolic Church are fulfilled.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:29
And they rushed with one accord into the theater. The theater is a place having the shape of a semicircle, where people standing inside watched scenic plays. Hence, it received its name in Greek, from the spectacle. Therefore, as Arator says: The merit and cause of Diana deserved no other than to be treated lasciviously in the market forum, the base area of the ugliness of the assembly's work.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:9-10
He separated the disciples, daily disputing in the school of a certain Tyrannus. This happened for three years, etc. At this time, while Paul was staying in Ephesus, it is said that he wrote the first letter to the Corinthians, in which he also mentions Priscilla and Aquila, saying: "Aquila and Priscilla greet you much in the Lord, with the church that is in their house" (1 Cor. XVI). By this word it is also shown that not only did they serve Christ faithfully, but also had a congregation of faithful in their house. Furthermore, the second epistle is said to have been written when he was in Troas: Moreover, the Epistle to the Romans was written later as the record shows. For he himself testifies that he wrote it on his journey to Jerusalem.

Source: Retractions on Acts
[AD 735] Bede on Acts 19:14
However, there were some seven sons of a Jewish high priest named Sceva, who were doing this. It is better read according to the Greek: However, there was of a certain Sceva. Since even Satan himself transforms into an angel of light (II Cor. XI), he does not fear to color his ministers with the same pretense. Hence, since the grace of the Holy Spirit is usually designated by the number seven, in which figure the Lord, after the resurrection, feasts with seven disciples, and seven brothers come to Cornelius to baptize him with the Holy Spirit, the sons of Sceva are reckoned as if they are to expel evil spirits in the number seven. Since they invoke the name of Christ and the apostles, not believing, but testing, they are deservedly condemned not only by God but also by the very demons for their deceitful falseness. They are well called the sons of Sceva, which translates to "little fox crying out." This animal, very crafty and deceitful, shows Jews, Gentiles, and heretics always lurking against the Church of God and chattering with a garrulous voice. Concerning whom it is commanded by the guardians of the same Church: Catch for us the little foxes that ruin the vineyards.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:15
Jesus I know, and Paul I recognize. About this verse, Arator says, Know your madness, enemy race, the demon admits to reigning, Whom you deny has come, and you are convicted by this very fact, By the one who drives you to ruin.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:22
Sending two of his ministers to Macedonia, etc. He sent disciples ahead to prepare alms, which he was to bring to Jerusalem, so that collections would not be made when he came himself.

Source: Commentary on Acts
[AD 735] Bede on Acts 19:2
And he said to them: Did you receive the Holy Spirit upon believing? This means, Did you receive the laying on of hands, by which the Holy Spirit is usually given, after baptism?

Source: Commentary on Acts
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