Bede : 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. — Retractions on Acts Cassiodorus : "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. — Complexiones on the Acts of the Apostles John Chrysostom : "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. — Homily on Acts 41 John Chrysostom : 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. — CATENA ON THE ACTS OF THE APOSTLES 19.9 John Chrysostom : "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. — Homily on Acts 41 Oecumenius : "criticizing the way." Either "the Way" means Christ, or it means the true faith. For this is the Way that leads into the kingdom of heaven. From this also he instructs us to separate those who believe in him from those who blaspheme the Son of God. — Commentary on Acts Tertullian : 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. — On Prayer