Acts 19 · The Lantern

The Holy Spirit Received at Ephesus

Now it came to pass, while Apollos was in Corinth, that Paul, having passed through the upper parts, came down to Ephesus and found certain disciples.

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.

Knowing only John's baptism. It is worth asking how, if he knew only John's baptism, he nevertheless possessed the Spirit; for the Spirit was not given in that way. And if those who came after him needed the baptism of Christ, much more would he have needed it. What then is one to say? For he did not simply set both side by side.

These, from among "certain disciples," who did not even know that there is a Holy Spirit, differed greatly from the other disciples, because from the words "that they should believe in Him who was coming after him" it is evident that they did not believe in Christ either. He did not say that the baptism of John was nothing, but that it was incomplete.

And he said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “But we did not even hear that there is a Holy Spirit.”

And he said, “Into what then were you baptized?” And they said, “Into the baptism of John.”

And Paul said, “John baptized a baptism of repentance, telling the people that they should believe in the One coming after him — that is, in Jesus.”

" 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 "prepar…

From John's baptism he prophesies, and he leads them to understand that this was John's baptism. From this point it is shown that John's baptism was incomplete. For he did not say that it was forgiveness, but that it was of repentance. [AMMONIUS]

John baptized with the baptism of repentance. This baptism, he says, could not grant the remission of sins but could teach only repentance.

And having heard this, they were baptized in the name of the Lord Jesus;

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 o…

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.

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.

and when Paul laid his hands on them, the Holy Spirit came upon them, and they were speaking in tongues and prophesying.

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.

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."

They did not see the Spirit, because He is invisible; but a certain sensible proof of His presence was offered by the gift of tongues: one spoke in Persian, another in Roman, a third in some other language; and by these outward signs it was evident that the Spirit was speaking in each one.

And the men in all were about twelve.

Paul Ministers in Ephesus

And having entered into the synagogue, he was speaking boldly for three months, reasoning and persuading the things concerning the kingdom of God.

But when some were hardened and were disbelieving, speaking evil of the Way before the multitude, having departed from them, he took the disciples separately, reasoning every day in the lecture hall of Tyrannus.

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.

"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.

Luke calls Christ "the Way," of Whom it is also said that He is the way (see John 14:6). Or else he calls "the way" the true faith which Paul preached. And by the words "he separated the disciples," the instruction is given that those who believe in the Son of God should withdraw from those who revile Him.

And this continued for two years, so that all those inhabiting Asia heard the word of the Lord, both Jews and Greeks.

And God was doing miracles that were not ordinary through the hands of Paul,

so that even handkerchiefs or aprons were carried from his skin to the ailing, and the diseases departed from them, and the evil spirits came out.

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.

"handkerchiefs or aprons." I think both are linen-like; but the handkerchiefs are placed upon the head, while the aprons are held in the hands by those unable to wear handkerchiefs, such as those who wear secondary garments or sleaves to wipe away the moistures of the face, for example sweat, spittle, tears, and the like. [AMMONIUS]

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.

Seven Sons of Sceva

But some also of the itinerant Jewish exorcists attempted to invoke the name of the Lord Jesus over those having the evil spirits, saying, “I adjure you by Jesus whom Paul proclaims.”

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.

"Some of the roaming Jewish exorcists." This statement shows that they did not, like exorcists believing in Jesus, adjure unclean spirits in the name of the Lord, but were testing them: wherefore also, since they were not faithful, as the evil spirit says, they shortly paid the penalty of their foolishness.

They did not wish to believe, yet desired to cast out demons in the name of Jesus, because these words clearly reveal that these exorcists adjured the unclean spirits in the name of our Lord Jesus Christ not as those who believed in Jesus, but as those who were testing Him.

Now there were seven sons of a certain Sceva, a Jewish high priest, who were doing this.

Neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest.

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.

Although the sons of Sceva did this secretly, their powerlessness is exposed. What is worthy of wonder is the circumstance that the evil spirit did not aid in the deception of these exorcists, but rather exposed and revealed their fraud.

But the evil spirit, answering, said to them, “Jesus indeed I know, and Paul I am acquainted with; but who are you yourselves?”

And the man in whom the evil spirit was, having leapt upon them, having overpowered them all, prevailed against them, so that they fled out of that house naked and wounded.

And this became known to all, both Jews and Greeks, who were inhabiting Ephesus; and fear fell upon them all, and the name of the Lord Jesus was being magnified.

And many of those having believed were coming, confessing and declaring their deeds.

And many of those having practised the magic arts, having brought together the books, were burning them before all; and they counted up their prices and found it five myriads of silver.

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 inter…

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.

Seeing that these books were no longer of any use for anything, those who had practiced sorcery "burned them before all." So devoted were the Ephesians to idols and magic that they valued books of sorcery very highly as containing the very best things in life.

Thus with might the word of the Lord was continuing to increase and was prevailing.

The Riot in Ephesus

Now after these things were fulfilled, Paul purposed in the Spirit, having passed through Macedonia and Achaia, to go to Jerusalem, having said that, “After I have been there, it behooves me to see Rome also.”

And having sent into Macedonia two of those ministering to him, Timothy and Erastus, he himself remained for a time in Asia.

Now there arose at that time no small disturbance concerning the Way.

For a certain man named Demetrius, a silversmith making silver shrines of Artemis, was bringing no little business to the craftsmen;

whom, having brought together with also the workmen in such things, he said: “Men, you know that from this business is our wealth,

and you see and hear that not only in Ephesus but in almost all of Asia, this Paul, having persuaded them, has turned away a great many people, saying that those being made through hands are not gods.

Hence neither is it lawful to accuse those who have left all, and have retired for the safety of their life, as if others had been held back by them.

"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.

"By his persuasions he has led astray a considerable number of people." Not by violence, but precisely in this way one ought to persuade. It is sufficient that Paul said "they are not gods." If the falsity of this cult is so easily exposed, then it should have been rejected long ago; but if it has power in itself, then it is impossible to uproot it so quickly.

And not only is this business of ours endangered to come into disrepute, but also the temple of the great goddess Artemis is to be reckoned as nothing, and her majesty is also to be deposed, whom all Asia and the world worship.”

And having heard this and having become full of rage, they were crying out, saying, “Great is Artemis of the Ephesians!”

"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!

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.

They became enraged upon hearing about Artemis and the undermining of their craft, because it is characteristic of the rabble to become agitated and inflamed by any matter, even a trivial one. They had gods in the city; and they assumed a threatening posture, so as to somehow restore respect for the gods by their shouting and to drown out what had happened.

And the city was filled with confusion; and they rushed with one accord to the theatre, having dragged off Gaius and Aristarchus, Macedonians, fellow travellers of Paul.

But when Paul was intending to go in to the people, the disciples were not allowing him;

and some also of the Asiarchs, being friends to him, having sent to him, were encouraging him not to venture himself into the theatre.

Others therefore were crying out some other thing; for the assembly was confused, and most did not know for what cause they had assembled.

And out of the crowd they brought forward Alexander, the Jews thrusting him forward. And Alexander, having motioned with the hand, was wanting to present a defence to the people.

But having recognized that he is a Jew, there was one cry from all, for about two hours crying out, “Great is Artemis of the Ephesians!”

And the town clerk, having calmed the crowd, says: “Men, Ephesians, for who is there of men who does not know the city of the Ephesians as being temple-keeper of the great Artemis and of that fallen from the sky?

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.

The scribe shows how great the superstition of the Ephesians was, both in adorning the temple of Artemis and in honoring her image, which they and the Diopetes said to be fallen from Zeus.

The town clerk answers justly and with reproach; he did not say "what person does not know of Artemis?" but rather "who does not know that our city is a servant of the great goddess Artemis?" So why are you making an uproar, as though this were something unknown? The word "servant" means, properly speaking, an attendant who sweeps or cleanses the temple.

These things therefore being undeniable, it is necessary for you to be quietened and to do nothing rash.

For you brought these men, neither temple plunderers nor blaspheming our goddess.

If therefore indeed Demetrius and the craftsmen with him have a matter against anyone, courts are conducted and there are proconsuls: let them accuse one another.

But if you inquire anything beyond this, it will be settled in the lawful assembly.

For indeed we are in danger of being accused of insurrection in regard to this day, there being not one cause concerning which we will be able to render a reason for this commotion.”