2 He said to them, “Did you receive the Holy Spirit when you believed?” They said to him, “No, we haven’t even heard that there is a Holy Spirit.”
3 He said, “Into what then were you baptized?” They said, “Into John’s baptism.”
4 Paul said, “John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, in Christ Jesus.”
5 When they heard this, they were baptized in the name of the Lord Jesus.
6 When Paul had laid his hands on them, the Holy Spirit came on them and they spoke with other languages and prophesied.
7 They were about twelve men in all.
8 He entered into the synagogue and spoke boldly for a period of three months, reasoning and persuading about the things concerning God’s Kingdom.
9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them and separated the disciples, reasoning daily in the school of Tyrannus.
10 This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.
11 God worked special miracles by the hands of Paul,
12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the diseases departed from them, and the evil spirits went out.
13 But some of the itinerant Jews, exorcists, took on themselves to invoke over those who had the evil spirits the name of the Lord Jesus, saying, “We adjure you by Jesus whom Paul preaches.”
14 There were seven sons of one Sceva, a Jewish chief priest, who did this.
15 The evil spirit answered, “Jesus I know, and Paul I know, but who are you?”
16 The man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.
17 This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified.
18 Many also of those who had believed came, confessing and declaring their deeds.
19 Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and found it to be fifty thousand pieces of silver.
20 So the word of the Lord was growing and becoming mighty.
21 Now after these things had ended, Paul determined 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 Having sent into Macedonia two of those who served him, Timothy and Erastus, he himself stayed in Asia for a while.
23 About that time there arose no small disturbance concerning the Way.
24 For a certain man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the craftsmen,
25 whom he gathered together with the workmen of like occupation, and said, “Sirs, you know that by this business we have our wealth.
26 You see and hear that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods that are made with hands.
27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing and her majesty destroyed, whom all Asia and the world worships.”
28 When they heard this they were filled with anger, and cried out, saying, “Great is Artemis of the Ephesians!”
29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.
30 When Paul wanted to enter in to the people, the disciples didn’t allow him.
31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater.
32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn’t know why they had come together.
33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.
34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, “Great is Artemis of the Ephesians!”
35 When the town clerk had quieted the multitude, he said, “You men of Ephesus, what man is there who doesn’t know that the city of the Ephesians is temple keeper of the great goddess Artemis, and of the image which fell down from Zeus?
36 Seeing then that these things can’t be denied, you ought to be quiet and to do nothing rash.
37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 19:2–4the other twelve knew nothing accurate, not even what related to Jesus. … men who did not even know whether there were a Holy Ghost. … For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. … And 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.
the other twelve knew nothing accurate, not even what related to Jesus. … men who did not even know whether there were a Holy Ghost. … For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. … And 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.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 40; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 19:11–16Not 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 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! … Then not the Name does anything, unless it be spoken with faith.
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 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! … Then not the Name does anything, unless it be spoken with faith.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 41; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 19:24–27And how is it possible that temples could be made of silver? Perhaps as small boxes (kiboria.) 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. … 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. … 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.
And how is it possible that temples could be made of silver? Perhaps as small boxes (kiboria.) 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. … 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. … 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.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 42; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 19:2The end of the history doth show that Paul doth not speak in this place of the Spirit of regeneration, but of the special gifts which God gave to divers at the beginning of the gospel, for the common edifying of the Church. … How could it be, that men being Jews heard nothing of the Spirit, concerning which the prophets speak everywhere, and whose commendations and titles are extant in the whole Scripture? Surely we gather by this that Paul did neither speak generally of the Spirit; and that these men, as they were asked, did deny that they knew those visible graces wherewith God had beautified the kingdom of his Son. Therefore, they confess that they know not whether God give such gifts.
The end of the history doth show that Paul doth not speak in this place of the Spirit of regeneration, but of the special gifts which God gave to divers at the beginning of the gospel, for the common edifying of the Church. … How could it be, that men being Jews heard nothing of the Spirit, concerning which the prophets speak everywhere, and whose commendations and titles are extant in the whole Scripture? Surely we gather by this that Paul did neither speak generally of the Spirit; and that these men, as they were asked, did deny that they knew those visible graces wherewith God had beautified the kingdom of his Son. Therefore, they confess that they know not whether God give such gifts.
John Calvin, Commentaries, on 19:1–7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 19:19It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. … Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames.
It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. … Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames.
Matthew Henry, Commentary on the Whole Bible, on 19:13–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 19:35The image which fell down from Jupiter - They believed that very image of Diana, which stood in her temple, fell down from Jupiter in heaven. Perhaps he designed to insinuate, as if falling down from Jupiter, it was not made with hands, and so was not that sort of idols which Paul had said were no gods.
The image which fell down from Jupiter - They believed that very image of Diana, which stood in her temple, fell down from Jupiter in heaven. Perhaps he designed to insinuate, as if falling down from Jupiter, it was not made with hands, and so was not that sort of idols which Paul had said were no gods.
John Wesley, Explanatory Notes upon the New Testament, on 19:35–36; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 19:27–28It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. … Great is Diana of the Ephesians--the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it
It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. … Great is Diana of the Ephesians--the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:27 and 19:28; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 19:37For ye have brought hither these men, which are neither robbers of churches--"temple-plunderers," or sacrilegious persons. nor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.
For ye have brought hither these men, which are neither robbers of churches--"temple-plunderers," or sacrilegious persons. nor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:37; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Acts 19
Acts 19:2–37, World English Bible
Acts 19 in the Bible · Told in the Story: Chapter 16, Ephesus, Chapter 26, Eutychus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 19:2–4the other twelve knew nothing accurate, not even what related to Jesus. … men who did not even know whether there were a Holy Ghost. … For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. … And 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.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 40; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 19:11–16Not 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 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! … Then not the Name does anything, unless it be spoken with faith.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 41; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 19:24–27And how is it possible that temples could be made of silver? Perhaps as small boxes (kiboria.) 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. … 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. … 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.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 42; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 19:2The end of the history doth show that Paul doth not speak in this place of the Spirit of regeneration, but of the special gifts which God gave to divers at the beginning of the gospel, for the common edifying of the Church. … How could it be, that men being Jews heard nothing of the Spirit, concerning which the prophets speak everywhere, and whose commendations and titles are extant in the whole Scripture? Surely we gather by this that Paul did neither speak generally of the Spirit; and that these men, as they were asked, did deny that they knew those visible graces wherewith God had beautified the kingdom of his Son. Therefore, they confess that they know not whether God give such gifts.
John Calvin, Commentaries, on 19:1–7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 19:19It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. … Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames.
Matthew Henry, Commentary on the Whole Bible, on 19:13–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 19:35The image which fell down from Jupiter - They believed that very image of Diana, which stood in her temple, fell down from Jupiter in heaven. Perhaps he designed to insinuate, as if falling down from Jupiter, it was not made with hands, and so was not that sort of idols which Paul had said were no gods.
John Wesley, Explanatory Notes upon the New Testament, on 19:35–36; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 19:27–28It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. … Great is Diana of the Ephesians--the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:27 and 19:28; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 19:37For ye have brought hither these men, which are neither robbers of churches--"temple-plunderers," or sacrilegious persons. nor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:37; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.