Exegetical and Hermeneutical Commentary of Acts 19:9
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.
9. But when divers were hardened, and believed not ] Perhaps there may be a little gain to those unfamiliar with older English in putting (as Rev. Ver.) “some” for “divers,” there seems to be none in giving “and disobedient” instead of “and believed not.” The original looks back to the verb “persuade” in the previous verse. The Apostle tried to persuade, these men refused to be persuaded. That seems better expressed by the A. V.
but spake [better, speaking ] evil of that [ the ] way before the multitude ] The evil speaking is the final manifestation of the hardening. The Apostle continued his exhortations to stony-hearted hearers for three months, but when their obstinacy changed into malignity he left them. “The way” was soon given as a distinctive name to “the Christian religion.” See note on Act 9:2 and cf. below Act 19:23.
It was not mere opposition to the arguments of the Apostle which these Jews employed, they took occasion to excite the crowds of the city against him. And it would seem from Act 19:33, where the Jews attempt to put forward a spokesman in the tumult, that they wished the heathen populace to understand that Paul was not approved of by his own nationality.
he departed from them ] i.e. ceased to take part in the public services at the synagogue.
and separated the disciples ] The Christian part of the congregation, with any of the Jews who were more interested than the rest in his teaching.
disputing [Better, reasoning ] daily ] The verb is the same as in the previous verse. Among these more sympathizing hearers, he would only have to set forward the arguments for the faith which he preached unto them. His teaching now could go on constantly, and was not confined to the synagogue times of service.
in the school of one Tyrannus ] The best authorities omit “one.” The teacher, whether a heathen or a Jew, was a man well known. Otherwise we can conceive no reason for the mention of a proper name. As the name is Greek, some have thought that the place meant was the lecture-room of a philosophic teacher; others, thinking that St Paul would hardly have chosen such a place for his preaching, have preferred to consider it a Jewish school or Beth-Hammidrash, in which his Jewish hearers would be more willing to assemble. Since the listeners are described, in the next verse, as being partly Jews, and partly Greeks, it is impossible to arrive at a conclusion. No doubt the Jews in Ephesus were numerous enough to render such “schools” necessary for their education, and in their intercourse with Gentiles they not unfrequently adopted a Gentile name in addition to their Jewish one. So Tyrannus may have been a Jew.
Fuente: The Cambridge Bible for Schools and Colleges
But when divers – When some were hardened.
Were hardened – When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word harden, as applied to the heart, is often used to denote insensibility, and opposition to the gospel.
But spake evil of that way – Of the gospel – the way, path, or manner in which God saves people. See Act 16:17; Act 18:26; Mat 7:13-14.
Separated the disciples – Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to prevent the evil influence of others. Christians, if they wish to preserve their minds calm and peaceful; if they wish to avoid the agitations of conflict, and the temptations of those who would lead them astray, should withdraw from their society, and seek the fellowship of their Christian brethren.
Disputing daily – This is not a happy translation. The word used here dialegomenos does not of necessity denote disputation or contention, but is often used in a good sense of reasoning Act 17:2; Act 18:4, Act 18:19; Act 24:25, or of public preaching, Act 20:7, Act 20:9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place.
In the school of one Tyrannus – Who this Tyrannus was is not known. It is probable that he was a Jew, who was engaged in this employment, and who might not be unfavorably disposed toward Christians. In his school, or in the room which he occupied for teaching, Paul instructed the people when he was driven from the synagogue. Christians at that time had no churches, and they were obliged to assemble in any place where it might be convenient to conduct public worship.
Fuente: Albert Barnes’ Notes on the Bible
Act 19:9
Disputing daily in the school of one Tyrannus.
The school of Tyrannus
The Greek word for school had a somewhat interesting history. Originally meaning leisure, it was applied to leisure as bestowed on study, then, as here, to the place in which study was pursued; lastly, as in our phrase, the school of Zeno or Epicurus, as a collective term for the followers of a conspicuous teacher. In this case it was probably a lecture room which, as the private property of the owner, was lent or let to the apostle. Of the Tyrannus here mentioned nothing more is known with certainty, but the name is connected with one or two interesting coincidences that are more or less suggestive. Like its Latin equivalent, Rex, it was not uncommon among the class of slaves or freedmen. It is found in the Columbarium of the household of Livia on the Appian Way, and as belonging to one who is described as a Medicus or physician. Both names and professions in this class were very commonly hereditary, and the hypothesis that this Tyrannus was also a physician, and that as such he may have known St. Luke, or possibly may have been among the Jews whom the decree of Claudius (Act 18:2) had driven from Rome, and so shared the fate of Aquila and Priscilla, fits in with and explains the facts recorded. An unconverted teacher of philosophy or rhetoric was not likely to have lent his class room to a preacher of the new faith. (Dean Plumptre.)
The school house of Ephesus
1. Here is Paul in a school house in which the learning of the day was taught. But Paul makes up his mind they need some religion there, and so he goes into it; and daily for two years he gave lectures on Christianity.
I. If the Word of God was appropriate for the public school of Ephesus, why not for public schools elsewhere? Higher than university, than Legislative hall, than Presidential chair, is the common school of this country, because it provides the orators, the painters, the poets, the legislators, the judges, the presidents; dropping upon a million homes the benediction of light and refinement. So queenly a system must be affianced to the king of books, the Bible. This union has given us all we have of culture and refinement. After you put a building up, it is a poor thing to pull out the cornerstone. Suppose I should go to the architect of this building and say, You have no right to be here today. Why, he would reply, I built it. And people would gather around and say, If anybody has a right to be here, he has. Now, my friends, the Word of God is the architect, the foundation, the pillars, the capstone of the great common school system, and there shall be no political nor demoniacal power on earth or hell to expel it.
II. Yet a determined effort is being made to expel it. In support of this it is said–
1. It does not make any difference. What is the reading of half a dozen verses of a chapter in a school? I go into an apothecarys store with a prescription. In making it up the chemist takes one liquid, then another, and then a third, and finally he takes out a small phial, and drops into the general admixture one or two drops. I say to him, Why do you waste time by putting in those drops? Oh, he says, this is the most important part of the prescription. This changes the entire nature of the thing. Without it, it would be death; with it, it will be cure and life. Now you come up to the common school admixture, and you say: There is a quart of arithmetic, and there are two gills of geography, and a pint of grammar, and what is just one or two drops of Scriptural reading going to do? I say it is the most important part of the prescription. It changes the whole nature of everything. Untold blessings depend on the Bible staying where it is. Untold disorder follow upon its being thrust out.
2. The common school was intended only to give secular education. I reply that it is to develop our children so that they shall be prepared for the duties of life. Suppose a man should go to a gymnasium, and say to the manager, I wish you would make that little finger more agile, and strong, and healthy; and develop the toe of the right foot. Why, he would say, You must be insane. If I take you in my institution, I purpose to develop your entire physical organism, and then of course your hand and foot will get the benefit of it. But I cant undertake to treat just the foot and hand. Now you come up to the common school, and you say, Give us secular education, but dont give us religious education. In other words, touch only the tip end of this complex nature; dont get up into the region of the soul: give the children reading, writing, and arithmetic. Ah, we cannot educate our children in this infinitesimal manner. Do you think a man is prepared for the duties of life merely because because he can cipher, or is a good penman? The biggest thief in New York understands arithmetic, and can wield a very skilful pen when it is to put somebody elses name at the foot of a money draft. What this country wants is the pressure of a high moral obligation on her young people, and that you can get from no book except the Bible. The rights of our Jewish and Roman Catholic fellow citizens will be invaded. Well, look at that little urchin! Before him stands the teacher, inflicting him with these oppressive words, Blessed are the pure in heart, for they shall see God; Blessed are the merciful, for they shall obtain mercy. Alas! for the defenceless little Jewish and Roman Catholic children, crushed under the Beatitudes. Besides this, the Bible is the most unsectarian Book in the world. Wyckliffe, and Coverdale, and Matthew translated the Bible in the Roman Catholic Church; and our translation is substantially the same thing. The Bible in the schools does not propose to proselyte. The Bible taught in a Presbyterian Church may get a Presbyterian twist, or taught in a Roman Catholic Church may get a Roman Catholic twist; but the Bible as read in our schools without note or comment, will get no such twist. And then neither Romanists nor Jews have any objection to the Bible as such. Who then want it expelled chiefly? Well, the men who are loose in religious notions, or loose in morals, or base politicians, and for good reasons. (T. De Witt Talmage, D. D.)
At school
(childrens sermon):–Do you not pity the poor children who had to go to the school of one Tyrannus? But whenever a schoolmaster is found to be tyrannous nowadays, people write to the newspapers, and Tyrannus is forced to become a little less tyrannous, and the children have a better time of it. You have all to go to some school, but there are some things you can learn not set down in bill, but are worth a very great deal. There, e.g., is–
I. Punctuality. Never be late for school or for anything. God is very punctual. If the sun was late all the clocks would be wrong, and people would be greatly put about; and when you are late mother is put about, and teacher, and yourself; and when attendance marks are read, you wish you had been punctual. Learn the habit of being punctual in all things. If you make but a little mistake in multiplication, that mistake goes on multiplying itself. An unpunctual person puts many other people wrong.
II. Honour. Honour and honesty come from the same word. Now I daresay you would not steal anything with your hands. But did you never at school look over another and copy his answer? That was not honourable–it was dishonest. Learn to be honourable at school. Your teacher is trusting you. Never do mean things. Even when the teacher does not see you, God does. It is good to be clever, but it is better still to be good.
III. Courage. Is not it strange that anyone should need courage to say what is true? You would think it needed more courage to say what was wrong, for he would be very bold who would say that two and two made five. He would not need to be very bold, who said that two and two made four. Yes; but that only shows how far we have all got wrong through sin, that most people are afraid to say what is right. Say boldly when a thing is wrong, that it is wrong, and when it is right, that it is right, and stand by it.
IV. Kindness. Think of others; think of teacher; sometimes he is worried and troubled, or sometimes she has a headache. And try to have a kind way with the other children. Learn kindness in the school, and when you come into the world you will find this to be one of the best lessons you ever learnt in your life, for it is in lovingkindness the spirit of Jesus grows up. (J. R. Howatt.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. When divers were hardened] , When some of them were hardened; several no doubt felt the power of Divine truth, and yielded consent. Our term divers, one of the most bald in our language, has too general a meaning for this place.
Behold the effect of the word of God! It is a savour of life unto life, or death unto death, according as it is received or rejected. The twelve men mentioned above received it affectionately, and they were made partakers of the Holy Ghost; the others were hardened, for they refused to believe; and they calumniated the doctrine, and became Satan’s preachers among the multitude, to prejudice them against Christ and his religion.
Separated the disciples] Paul, and those converted under his ministry, had doubtless been in the habit of attending public worship in the synagogue: but, on the persecuting conduct of these Jews; he and his converts wholly withdrew from the synagogue, and took a place for themselves; and constantly afterwards held their own meetings at a school room, which they hired no doubt for the purpose.
The school of one Tyrannus.] For , the school, one MS. has , the synagogue; and, for Tyrannus, some have Tyrannios. Some have considered the original word as being an epithet, rather than the name of a person; and think that a prince or nobleman is intended, because , tyrant, is taken in this sense: but this is a most unlikely conjecture. It appears that the person in question was a schoolmaster, and that he lent or hired his room to the apostles; and that they preached daily in it to as many, both Jews and Gentiles, as chose to attend. It is very likely that Tyrannus was a Jew, and was at least well affected to the Christian cause; for we have many proofs that individuals among them kept schools for the instruction of their youth; besides the schools or academies kept by the more celebrated rabbins. See Schoettgen and Vitringa. The school of Tyrannus might have been such a place as Exeter Hall, and such like places for public and especially for extraordinary religious meetings in London.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Divers were hardened; the sun hardeneth what it doth not soften, and causeth a stench from dunghills, as well as a sweet smell from the mountains of spices; and Christ is for the falling, as well as for the rising of many.
That way; so the doctrine of the gospel is called, by reason of its excellency above other ways. By way the Hebrews understand any course or means to an end. Hence we read of the way of peace, the way of salvation, the way of the Lord.
He departed from them; not frequenting any more the synagogue of the Jews, where they met only with contradiction of their doctrine, and blasphemy against their Saviour.
Tyrannus; some have taken this word appellatively, as denoting some great man, or ruler, who maintained a school, or place for instruction; but it is rather a proper name of some private teacher amongst them: for the Jews had not only public schools, where their consisteries did meet, but private schools, where their law was taught.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. when divers“some.”
were hardened,&c.implying that others, probably a large number, believed.
spake evil of that way beforethe multitude, he departedfrom the synagogue, as at Corinth(Ac 18:7).
and separated thediscipleswithdrawing to a separate place of meeting, for thesake both of the converts already made, and the unsophisticatedmultitude.
disputing“discoursing”or “discussing.”
daily in the schoolorlecture hall.
of one Tyrannusprobablya converted teacher of rhetoric or philosophy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But when divers were hardened and believed not,…. For though some were affected with and convinced by the arguments the apostle used, others were but the more hardened and remained incredulous: for the Gospel, while it is the savour of life unto life to some, it is the savour of death unto death, to others; as the sun melts the wax, and hardens the clay:
but spake evil of the way before the multitude; the Syriac version and Beza’s ancient copy read, “before the multitude of the Gentiles”: the unbelieving Jews not only contradicted the Gospel preached by the apostle, but blasphemed it, and said all the evil things of it they could, and loaded it with reproaches, and charged it with all the bad consequences they could think of; and that publicly, before all the people, in order to prejudice them against it; for by “the way”, is meant the doctrine of the Gospel, which the Vulgate Latin here reads, “the way of the Lord”; and so some copies; and two of Stephens’s copies read, “the way of God”, as does also the Syriac version; and the Arabic version, “the way of faith”; and the Ethiopic version, “the doctrine”; the doctrine, which shows the way of God’s salvation by Jesus Christ:
he departed from them; the hardened, unbelieving, and blaspheming Jews, as being unworthy of the means of grace; he went out of their synagogue, and no more entered there: and separated the disciples; from them, the twelve disciples he had laid his hands on, and others who in this space of time, the space of three months, had been converted under his ministry; these he formed into a separate Gospel church state, as well as engaged them to quit the company and conversation of these blasphemers, and no more attend with them in their synagogue, that so they might not be infected and corrupted by them; a separation from such who contradict and blaspheme the truths and ordinances of the Gospel, is justifiable:
disputing daily in the school of one Tyrannus: which was either built by him, and so went by his name, or which one of this name possessed, and made use of; for it seems to be the proper name of a man, and so the Syriac version renders it, “whose name was Tyrannus”; though by others it is taken to be an appellative, and to design some great person, who patronised the apostle, and in whose house he taught; the word “tyrant”, being formerly used for a king, a prince, or nobleman; and so the Arabic version renders it, “in the dwelling house of one of the great men”; the chief of Asia, that were his friends, Ac 19:31 and so the Ethiopic version, “and he taught daily before the court and the governors”: some copies read “Tyrannius”; mention is made of a philosopher whose name was “Tyrannion”, who was so called, because he vexed and disturbed those that were brought up in the same school with him f; this man it seems was a schoolmaster; there was one of his name a bishop of Tyre, a martyr under Dioclesian; and another whose name was Tyrannus, bishop of Antioch g; Beza’s ancient copy, and one of Stephens’s, add, “from the fifth hour to the tenth”; as if he spent five hours in public teaching every day, and rest in his trade and devotion.
f Hesychius de Philosophis, p. 64. g Euseb. Eccl. Hist. l. 7. c. 32. & l. 8. c. 13.
Fuente: John Gill’s Exposition of the Entire Bible
But when some were hardened ( ). Imperfect passive of , causative like hiphil in Hebrew, to make hard () or rough or harsh (Mt 25:24). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and Ro 9:18 and 4 times in Heb 3:8; Heb 3:13; Heb 3:15; Heb 4:7; Heb 4:8 quoting and referring to Ps 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly.
Disobedient (). Imperfect again, showing the growing disbelief and disobedience (), both ideas as in Acts 14:2; Acts 17:5, first refusal to believe and then refusal to obey. Both and occur together, as here, in Ecclus. 30:12.
Speaking evil of the Way ( ). Late verb from (speaker of evil) for the old . Already in Mark 7:10; Mark 9:39; Matt 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in 9:2 for Christianity.
He departed from them ( ‘ ). Second aorist active participle of , made an “apostasy” (standing off, cleavage) as he did at Corinth (18:7, , making a change).
Separated the disciples ( ). First aorist active indicative of , old verb to mark limits (horizon) as already in 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Ro 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Mt 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth.
In the school of Tyrannus ( ). (our school) is an old word from () to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Mt 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Co 16:19).
Fuente: Robertson’s Word Pictures in the New Testament
1) “But when divers were hardener, and believed not,” (hos de tines esklerunonto kai epeithoun) “Then as certain ones were hardened and unpersuaded,” or as some disobeyed, believed not, were obstinate, resisted, rejected the Word and the Holy Spirit, Act 7:51; Joh 3:18; Pro 29:11; Eze 33:7-11.
2) “But spake evil of that way before the multitude,” (kakologountes ten hodon enopion tou plethous) “Speaking ill, (evil, in derision of) the way (the way of Jesus, Joh 14:6) before the face of the multitude,” in opposition to the preaching and testimony of Paul and his missionary companions in travel; It was “the way” or “that way” of salvation the Jews rejected in masses, Joh 5:39-40; Joh 8:24; Joh 8:32; Joh 8:36; Act 4:11-12.
3) “He departed from them,” (apostas ap’ auton) “He withdrew from them,” from their company, he separated himself, departed from the synagogue rulers and their obstinate followers, Pro 1:22-29; Pro 29:11; Heb 4:7.
4) “And separated the disciples,” (aporisen tous rnathetas) “He separated the disciples,” from the synagogue, where they had assembled to hear him preach, lecture, and dispute for the previous three months, 2Co 6:14-17; Heb 13:8; Heb 13:18; Jud 1:3.
5) “Disputing daily in the school of one Tyrannus.” (kath’ hemeran dialegomenos en te schole Turanou) “Lecturing daily in the school of Tyrannus,” a private school that embraced Christian values, to the extent that Paul, the mighty missionary, writer, gospel preacher, doctrinarian teacher, fund raiser for charitable needs, remained in the school, as a daily instructor for two years, Act 19:10; as an educator he spent at least six and one half years as certified by a study of Act 11:26 (1 year); Act 18:11 (11/2 years) Ephesus here (2 years); and in Rome (2 years) Act 28:30,
Fuente: Garner-Howes Baptist Commentary
−
9. Seeing their hearts were hardened. We do not read that Paul was heard so patiently and so favorably by the Jews at any place as at Ephesus at his first coming. For whereas others raising tumults did drive him away, he was requested by these to tarry longer. Now, after that he had endeavored, by the space of three months, to erect the kingdom of God among them, the ungodliness and stubbornness of many doth show itself. For Luke saith that they were hardened; and surely such is the power of the heavenly doctrine that it doth either make the reprobate mad or else more obstinate; and that not of nature, but accidentally, as they say, because, when they be urged by the truth, their secret poison breaketh out. −
Luke addeth that they spake evil of the way before the people. For the contemners of the gospel − (364) do resist that deadlily among others which they will not embrace. And this do they to no other end, save only because they be desirous (if it can be) to have all men partners in their impiety. It is well known that every ordinance is understood by this word way; but here it is referred unto the gospel of Christ. Now, Luke saith that Paul departed from them, and did separate the brethren, by which example we are taught, that when we have experience of desperate and incurable stubbornness, we must lose our labor no longer. Therefore, Paul admonisheth Titus to avoid a man that is an heretic, after once or twice admonition ( Tit 3:10). For the word of God is unjustly blasphemed, − (365) if it be cast to dogs and swine. Also, we must provide for the weak, lest through wicked backbitings and slandering of sound doctrine, their godliness be subverted. Therefore, Paul did separate the disciples, lest the goats should with their stink infect the flock of sheep; secondly, that the pure worshippers of God might make profession freely. −
Disputing daily. This place showeth how continual Paul’s diligence was in teaching; and that they be too churlish and dainty who are straightway weary of learning. For we see how few come daily, who are ready and apt to hear. And though he had a particular care for the household flock which he had gathered as into a sheepfold, yet he doth not suffer strangers to be destitute of his industry; but continuing the course of his disputation, he trieth whether he can find any which are apt to be taught. He calleth it the school of Tyrannus, meaning no such man as had gotten the government of Asia; for the Romans bare rule throughout all Asia, but it is to be thought that the school was built at the charge of one Tyrannus, and given to the city. Therefore, the faithful did use a public place, which bare the name of the builder, where they had their assemblies. −
(364) −
“
Hac tandem se projieiunt,” at length proceed to such extremes that they.
(365) −
“
Indigna contumelia afficitur,” is grossly insulted.
Fuente: Calvin’s Complete Commentary
THE SCHOOL AND THE CHURCH
Act 19:9
This sermon was preached, to prevent, if possible, the use of public buildings as dance halls.
THE school is not a modern institution, and education is not a twentieth century invention. From time immemorial the young and untaught have sat at the feet of the older and better trained, and have learned of them. The majority of heathen countries have their schools, and in pagan lands the institutions of learning multiply. To be sure, Christianity has been the worlds educational religion, and in proportion as it spreads, schools are both multiplied and improved. The whole educational system as it exists in America was founded by men of unshaken faith in Jesus of Nazareth; and however far society may depart from the opinions and customs of the Puritan fathers, it is not likely either to repay the debt of gratitude it owes to the memory of their gracious ministry, or to improve upon the spirit that inspired their educational endeavors.
And yet, every good citizen and every church member and minister ought to appreciate the services of those who give themselves to the educational training of youth; and the whole public school system ought to be the subject of conscientious thought and of careful planning, and, at every point possible, of constant praise. Criticism is easy and not always valuable, and in the discussion of the theme of this evening it is not my plan or desire to play the part of that useful, yet uncomfortable member of societythe carping critic; but rather, to plead the cause of better, and even higher education.
We know little of The school of one Tyrannus. It seems to have been an educational center, hospitable to new ideas, and not averse to the presence in it of a religious teacher, even a Christian preacher; and so, in some respects, it may be looked upon as a sort of model, and raises the question of The Purpose of the School, suggests The Peril of the School, and leads to the thought of The School and the Public Weal.
THE PURPOSE OF THE SCHOOL
The school is, of necessity, a social center. There children congregate, association is intimate, lifelong friendships are formed, love and courtship are commenced. The foundation of the family, consequently of the state and nation, is laid in the educational process. The social element cannot be eliminated, nor indeed is it desirable that it should be. The President of the School Board deserves the commendation of all citizens in insisting that the school be made the social center of the community, and that there be introduced there, in the hours when classes are not in session, public and private entertainment, pleasant and profitable social occasions. And yet it should be perfectly understood that social life is only an incident of education; it is in no sense its whole spirit.
The primary purpose of education is mental improvement. The beginning life is as empty in mind as nude in body. The word education has lost its original meaning. The school is supposed now to put into the mind what it craves. Dwight Hillis, in his volume, A Mans Value to Society, says, The school is to help the boy unpack what intellectual tools he has. That would be a small job. Who can tell what a baby thinks? The school is intended to provide him with intellectual tools, and to train him in the use of them. The child begins life with the tool-box empty, but with a craving for knowledge akin to that which the stomach has for food. Men have taken advantage of this, and Tyrannus is only one of the thousands who have opened up places of instruction and have undertaken to provide mental furniture.
And so far has the entire public been persuaded of its value that it consents without dispute that education, more than anything else possible to human appointment, gives a man advantage among his fellows. I read a story a bit ago which seems to illustrate the thought that this is a law which has no exception. It was from the pen of Rev. Cyrus Townsend Brady. He says, One day we were traveling across the plains in a caboose of a freight train. It was while I was doing the work of a missionary in the great West. A young divinity student was with us. He was one of the ambitious kind of divinity students who wreck a parish or two when they begin, and finally drift upon the ecclesiastical bargain-counter. He was ready to argue with anybody about anything. A greasy, dilapidated looking tramp came into the caboose at one of the stations, and he engaged in a heated discussion with the young theologian upon the disadvantages of education. He contended that the less a man knew, and the less education he had, the happier he was. And he did it with such ease and adroitness that the young man rose and went out on the platform to hide his chagrin, leaving the tramp chuckling over his easy victory. Brady continued, My good companion, a bishop, who had listened without saying a word, when the young man was well out of hearing, turned to the tramp, and said quickly, What college are you from, sir? A graduate of Yale, was the mans instant answer. Dr. Brady had the right to remark, The unlucky admission destroyed the mans argument. Education always has the advantage; and the better it is, the better the advantage.
And yet, moral character can never be despised in the educational process. It is quite interesting to follow great men in their definitions of what education is. President Alderman of Virginia University said, The qualities of an educated man are bound up in these: First, the ability to behave himself properly; second, the ability to use language with force and precision; third, open-mindedness to ideas; fourth, the ability to get what he wants out of books; fifth, the ability to observe closely, imagine vividly and reason accurately; sixth, the ability to do some sort of work well and cheerfully. And yet the education is sadly incomplete. Ambassador Bryce, speaking in the University of Chicago, said, The ardor with which the study of physical sciences is now being pursued for practical purposes must not make us forget that education has to do a great deal more than turn out a man to succeed in business.
This is a near approach to a proper opinion, but after all, the man who, writing a bit ago, said, The new education adds a fourth R to reading, riting, and rithmetic, namely, right living, would have been entirely correct had he meant thereby, righteous living. This country is not in need of Ingersols educated infidels; still less is it in need of educated Richesons, or moral degenerates; or educated Hydes, or murderers for money. Right living, or righteous living, holds not only an important place in the educational process, but the most important place. Apart from it education is scarce worth the while.
This raises the whole question, then, that is now before the high schools as to what are their functions, and what properly belongs with the educational endeavor?
ONE PERIL OF THE PUBLIC SCHOOL
is, in the judgment of some of us, resident in certain suggestions which associate themselves with and express themselves through the present proposition to employ them as dance halls.
The passion for pleasure is the peril of education. Some of us are fully persuaded, with all the improvement in our philosophy, with the magnificent additions to our school paraphernalia, with the abundant provisions made by the state, with the comfortable and well-lighted rooms in which the children assemble to be instructed, and the score of other points that mark progress in educational facilities, through the very growth of the passion for pleasure, it is a positive problem as to whether we have improved the educational output. Who can tell whether the educated children of this generation are to be the superiors of the educated parents who brought them into being? And if they are not, it will be discovered finally that the reason for their failure is in the passion for pleasure which characterizes our age, more than in all other reasons combined. The positive craze in school athletics, the multiplied number of parties, assembling for social pastime, the call of the sensual stage, the inroads of the picture-show, the lure of the dance hallthese are opponents of education, every one. A genial clergyman, visiting a village school, said to one of the lads, Well, my little man, what do you do in school all day? To which the precocious youth instantly replied, I wait until it is time to get out, sir.
When one rises up and says that since the young people will have these things it is better to provide them under school auspices than it is for them to go into places of less certain character, they ignore certain essential facts.
First of all, it is not essential that these people should have these things; the best young people do not demand them!
In the second place, these things have not proven profitable to the young people who have had them, and in the third place, it is not the business of the school at all to meet every social demand without reference to its moral results. If history can demonstrate anything, it has already demonstrated the deleterious effects of the modern dance, and when we have educated our boys and girls in this questionable amusement, instead of having protected them against Dreamland and like institutions, we have simply equipped them for easy and graceful appearance there, and increased their temptations to yield to the lure of the larger place and the newer crowd and fresher conquests.
In a lifetime we have known a few people who argued that it was better to keep a demi-john on the sideboard, so that if the boys wanted to drink they could do it at home rather than to have them forced to go to the saloon to slake their thirst. It is exactly one of a kind with this proposition of the school dance. In my observation I notice that the boys brought up upon the demi-john at home have commonly turned out drunkards, environment to the contrary notwithstanding; and I have noticed again that the boys and girls who are taught to dance at home, or at least whose parents make no objection to the same, are the very ones who make up nine-tenths of those appearing in the public dance hall, and perish morally by reason of the peculiar temptations belonging to this deplorable exercise and the putrid atmosphere it has necessarily generated.
I listened a few weeks ago to a young minister discuss the preachers problem. He defined it as the passion for pleasure on the part of the present generation, and he was right! It is also the teachers problemthe greatest of all school problemsand we shall not solve it by patronizing it, and yielding to its every appeal. How many of my audience some time during the last year went into the Donaldson Tea Rooms and looked upon that great painting, The Pursuit of Pleasure, by Astley D. M. Cooper, suggested, as you know, by the famous novel, Quo Vadis? The scene is in an old Roman garden outside the City of Pleasure, Rome, and the main group represents an imaginary centurion in a chariot pursuing imaginary figures in the air. Not content with the luxury afforded by Rome, the centurion and others have gone outside the city gates. Their every sense blinded by the quest for pleasure, they drive their steeds over the precipice. The horses, however, have not the lure of the men, and are only forced into the awful canyon of flame by the maddened brutality of their driver. No wonder the picture has been popular. The same rocks on which the state craft of Rome went down are grating now under the very prow of Americas ship of state; and the thing that imperils us in school, in society, in state and in nation, is the passion of pleasure.
Those are not true educators who see no danger here, nor are they who join their voices in the loud demand that this public appeal be met, worthy to be the leaders of the youth of the land.
Vox populi is very seldom vox Dei. In truth, what we suppose to be the voice of the people is often only the voice of the few; but they are vociferous, and on that account, one mistakenly imagines that they are in the majority. Mr. Lincoln used to tell the story of how a friend of his was alarmed by what he supposed to be a tremendous pack of wolves, and yet, curious to see so great a sight, at the risk of his life, he crept out around to the very edge of the great precipice that lay off to the valley below, that he might get a glimpse of a full hundred wolves who had evidently taken their prey and were now howling in the delight of conquest. Lo, when he came there he saw there were but two, and they had each other by the ears. I am positively persuaded that public sentiment is against the proposition to make our high schools dance halls, and is against using them for dancing purposes at all.
Educational leaders should be educational ensamples. It is a fact that every young man and every young woman has his hero and her heroine. Hero worship is not only natural to youth, but desirable for youth. Carlyle is right in saying, No nobler feeling than this of admiration for one higher than himself dwells in the breast of man. It is to this hour and at all hours the vivifying influence of mans life. Religion, I find, stands upon it. Whatever is loyal proceeds from affection and submissive admiration for the truly great. Such is hero worship. And youth never receives a greater shock than when its hero shows himself unworthy by setting examples, which, when followed, cripple and crush; or exhibits conduct recognized as coarse, if not immoral. Of all people in the city, certainly next to parents, public school teachers and public school leaders should be in person, in dress, in conversation, in conduct, in character, the best examples of high thought and noble living. We read with interest the story of how Thackeray disappointed and almost broke the heart of Charlotte Bronte. Her first meeting was at a well-laden table. As he entered the beautiful dining room she quoted the lines, Behold, a lion cometh out of the North, but at that particular moment he was nothing other than a ravenous Englishman. By her own request she was placed beside him at the table, and in reporting it, Thackeray said, There I sat and endured the miserable humiliation of seeing her ideal of me disappear down my throat; everything went into my mouth and nothing came out of it. At last, as I took my fifth potato, she leaned across the table and implored me, with tears in her eyes, Oh, Mr. Thackeray, dont! And I cannot help feeling that when school teachers and school leaders regale themselves with tobacco smoke, or are guilty of profane speech, engage in questionable amusements, and exhibit doubtful conduct, that every pupil who has ever put them upon a pedestal of admiration, must in his secret soul say, Oh, my hero, my heroine, dont! It is a dark day when of your conduct a child says thatdark for you and darker for him. I have been wondering if the serious-minded young people of a certain church have not been saying it to their Rector, who proposes not only to make Gods house a dance hall, but to join in an amusement which has been the downfall of more girls than any other yet invented by the devil: Oh, Mr. Rector; dont!
Permit a few words on
THE SCHOOL AND THE PUBLIC WEAL
and we shall finish.
In the administration of the public school the will of the whole people should be considered. Some years since the Bible was put out of the public schools of many states at the demand of a section of society only. Our State defended her conduct in the matter on the ground that a section of society demanded it, and our educational leaders conceded and defended the process on the ground that a section of society demanded it. Let it now be understood that a section of society insists that the dance which was born in one of the lowest dives in southern Europe, and which was never even permitted on the sensuous stage of gay Paris until within a century, and which was not condoned by society until very recent years, shall not come into the institution erected by public money in the interest of higher education. Let the administrators of the schools then hear what a section of society than which there is a no more reputable onenow says.
If in its administration the will of the whole city should be considered, in its accomplishments good citizenship should be sought. Dr. Von Holtz, historian of our constitution, says, The common school system may be called, without exception, one of the most essential systems of our American government. With him agrees Green, the historian of the English people, The establishment of a system of local schools is still the glory of America. Edward Everett asked, Where did our fathers find the elements out of which they constructed this school edifice? and answers, They found them in the Bible. At the demand of a few we put the Bible out of the public schools. Those who believe that it had furnished them their very foundations, and inspired their very institutions, surrendered to that only by the exercise of unusual grace. But if it be proposed now to put into our schools, out of which the Word of God has gone, and in which His Holy Name is seldom mentioned, that which defeats high morals and imperils the very educational process itself, then the state will hear a protest such as she has not known on any public question; for Horace Greeley was right when he said, If the public school system is destroyed, American character and American principles will be radically changed. And yet Horace Greeley said also, The noblest institutions of America were founded alike on the common school and the free Bible, and these are our corner stones; and if our nation stands at all, it must stand upon them.
Already we have repudiated that proposition, and have made no improvement in the process. I propose now a proposition which no man dare repudiate, namely, that the best citizenship is always and everywhere the most Christian citizenship.
If our schools look to the accomplishment of good citizenship, then Christ and the truth of God cannot be left out of account, and I say to the patrons of the schools, that when you do aught that makes Christ an unwelcome Guest in the halls of learning, you are throttling education itself. I want to say to the pupils of our educational institutions, whether you be in the grades, high schools, or university, that apart from Christ your highest mental and moral accomplishment is impossible.
Henry Van Dyke is accepted the world over as a man whose words are well worthy the attention of his fellows. He shows that the ideals that men have tried to create for themselves have always failed and fallen, because they were defective in virtue. That of the Stoics and that of the Epicureans was perverted and corrupted by unspeakable frivolity; the military ideal of the Middle Ages was hardened into cruelty and tyranny; the artistic ideal of the Renaissance decayed into luxury; the social ideals of the French Revolution have all failed. But, as Van Dyke remarks, If it could once be put into practice it might leave us upon a dead level of equally comfortable, equally sensual, and equally faithless folks. Wisely does he conclude, No, my brethren, the one ideal that is pure and permanent and satisfying, the one ideal that actually has had power to keep itself alive and prove itself victorious over the disintegrating forces of sin and death, is the ideal in Jesus Christ. The men and women who have built upon that foundation have been the best men and women, and have left behind them the most enduring and glorious work, even in the very domain where the human ideals have been erected as supreme. What contributions to human intelligence have been made to compare with those of Christian philosophers like Augustine and Thomas Aquinas and Bacon and Leibnitz and Locke and Newton? What soldiers under the Roman eagles fought like the Christian legion, and what knight left such a record of chivalry as Bayard, sans peur et sans reproche? What poets sang like Dante and Milton? What artists painted like Michael Angelo and Raphael? What apostles of humanity have made such real and lasting contributions to the happiness of mankind as William Wilberforce and Robert Raikes and John Howard and Florence Nightingale? Yes, what have all the social theorists and dreamers, outside the circle of Christian charity, done that will compare for a moment with the silent, ceaseless ministry of service to the sick and wounded in great hospitals and crowded cities, of protection to the helpless and comfort to the friendless, of instruction to the ignorant and care to the forsaken, which thousands of men and women have been quietly giving through the centuries for Christs sake? Beloved, if you want to be good and do good, come to Christ and let Him teach you. Form your character on His model, and let the ideal of a life in Christ, for Christ, like Christ, be the foundation on which you build for time and eternity.
Fuente: The Bible of the Expositor and the Evangelist by Riley
(9) When divers were hardened and believed not.Better (the verb implying continuous action), when some were growing hardened and disobedient.
Spake evil of that way before the multitude.Better, as before, of the way. (See Note on Act. 9:2.) The unbelieving Jews acted at Ephesus as at Thessalonica, and tried to wreak their hatred against St. Paul by stirring up suspicion among the Gentiles, especially, as before, among those of the lower class, who were always ready for a tumult.
Disputing daily in the school of one Tyrannus.The Greek word for school had a somewhat interesting history. Originally meaning leisure, it was applied to leisure as bestowed on study, then, as here, to the place in which study was pursued; lastly, as in our phrase, the school of Zeno or Epicurus, as a collective term for the followers of a conspicuous teacher. In this case, it was probably a lecture-room which, as the private property of the owner, was lent or let to the Apostle.
Of the Tyrannus here mentioned nothing more is known with certainty, but the name is connected with one or two interesting coincidences that are more or less suggestive. Like its Latin equivalent, Rex it was not uncommon among the class of slaves or freed-men. It is found in the Columbarium of the household of Livia on the Appian Way, and as belonging to one who is described as a Medicus or physician. Both names and professions in this class were very commonly hereditary, and the hypothesis that this Tyrannus was also a physician, and that, as such, he may have known St. Luke, or, possibly, may have been among the Jews whom the decree of Claudius (Act. 18:2) had driven from Rome, and so shared the faith of Aquila and Priscilla, fits in with and explains the facts recorded. An unconverted teacher of philosophy or rhetoric was not likely to have lent his class-room to a preacher of the new faith. (See also Note on Act. 19:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. School of one Tyrannus Ephesus was a Greek city; literature, philosophy, poetry, and rhetoric flourished here. Driven from the synagogue, therefore, the apostle took to the school; doubtless a school of a Greek rhetorician. Here he found a roomy apartment and full congregations.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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.’
Such continual efforts could only result in some being ‘hardened’ because they refused to accept the message. Note that this is also described as being ‘disobedient. For ‘hardening’ compare Rom 9:18; Heb 3:8; Heb 3:13; Heb 3:15; Heb 4:7. When used in the New Testament the word is always used of Israel/Jews. In the Old Testament it was used of Pharaoh in his attitude towards God during his battles with Moses, and elsewhere in the Old Testament of Israel, with this significance of a heart that is gradually hardened because of a refusal to submit to God. The idea in the New Testament is that those who had the Scriptures hardened their hearts against its message.
The result was that they spoke evil of ‘the Way’ before the whole congregation. That this is to be seen as more than simply disagreeing comes out in the consequences. It was on open and determined attack, no doubt including blasphemy against Jesus Christ. It presumably made further teaching in the synagogue impossible. These may well have been the ‘wild beasts at Ephesus’ (1Co 15:32). If so it suggests that Luke is toning the situation down.
‘The Way.’ A regular description of the new teaching (Act 9:2; Act 19:23; Act 22:4; Act 24:14; Act 24:22) indicating that those who followed it lived in a special way, the way of holiness. It may well have been a name that they gave to themselves. If so it would be because they were saw themselves as walking in God’s new way, and following a way of life different from all others, although it may also have connection with Jesus’ claim to be ‘The Way’ in Joh 14:6. Alternately it may be a title applied to them by observers, who noted their punctilious way of life, a title which they then took over for themselves.
The idea of ‘the way of holiness’ can be found in the Old Testament, especially in Isa 35:8-9; compare Isa 26:7-8; Isa 30:21; Isa 42:16; Isa 43:19; Isa 48:17 The idea that it represents is that of walking before the Lord in cleanness and purity, and in following God’s Instruction (Torah), in this case in terms of the teaching of Jesus (compare Isa 2:3), steadfastly and truly. Those who walk in that way desire only to please Him. It was thus a very suitable title. It was ‘the way of God’.
‘He departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.’ Realising that the synagogue could no longer be a suitable place for speaking of Christ Paul moved the disciples in their entirety to the School of Tyrannus. There could now be no true worship in the atmosphere of the synagogue. From now on the church would meet in the School of Tyrannus, and it was there that the future evangelistic activity would take place, and where Paul established his own outreach. It would make him more accessible to Gentiles. We can compare the similar response in Corinth in Act 18:7.
It was possibly partly with regard to this situation that he wrote to the Corinthians, ‘a great door and effectual is opened to me, and there are many adversaries’ (1Co 16:9).
‘The School of Tyrannus.’ Tyrannus was presumably a philosopher who had set up a school in Ephesus. He may have hired out the building during the periods when he was not teaching (the Western text has an addition which says that Paul preached there ‘from the fifth to the tenth hour’,that is from 11:00 to 16:00 indicating the period of siesta). Or he may have become a Christian and have gladly shared his building with Paul. In view of the length of time in which Paul ministered there we can be almost certain that he was friendly disposed towards him.
Fuente: Commentary Series on the Bible by Peter Pett
Act 19:9 . But when some were hardened and refused belief, he severed himself from them (from the synagogue) and separated the Christians , (henceforth) discoursing daily in the school of a certain Tyrannus . Tyrannus (the same name in Apollod. ii. 4. 5; Boeckh, Corp. Inscr . 1732; 2Ma 4:40 ; Joseph. Antt . xvi. 10. 3, Bell . i. 26. 3; and among the Rabbis , see Drusius in loc.) is usually considered (as by Lange and Baumgarten, comp. Ewald, p. 516) as a Gentile rhetorician, who had as a public sophist possessed a lecture-room, and is perhaps identical with the one described by Suidas: . . But as the text does not indicate a transition of the apostle wholly to the Gentiles (see, on the other hand, Act 18:6-7 , Act 13:46 ), but merely a separation from the synagogue, and as in the new place of instruction ( , a teaching-room, often in Plutarch, etc.), (and these are named first, Act 19:10 ) continued to hear him; as, in fine, Tyrannus, had he been a Gentile, would have to be conceived of as , like Justus, Act 18:7 , an essential point, which Luke (comp. Act 18:7 ) would hardly have left unnoticed: the opinion of Hammond is to be preferred, that Tyrannus is to be considered as a Jewish teacher who had a private synagogue, (“in Beth Midrasch docuerunt traditiones atque earum expositiones,” Babyl. Berac. f. 17. 1; see Lightf. ad Matth. p. 253 f.; Vitringa, Synag. p. 137). Paul with his Christians withdrew from the public synagogue to the private synagogue of Tyrannus, where he and his doctrine were more secure from public annoyance. The objection, that it would have been inconsistency to pass from the synagogue to a Rabbinical school (Baumgarten), is of no weight, as there were also Rabbins like Gamaliel, and Tyrannus must be considered, at all events, as at least inclined to Christianity.
. ] see on Act 9:2 , Act 18:25 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 9. But when divers were hardened ] Hardness of heart is either natural or habitual: and this again is increased either by doing (that is, by resisting the word of God), or by suffering it to pass by us without amendment of life.
He departed from them and separated ] So did Zuinglius and Luther separate from the Papists for like reason. It was laid to Luther’s charge that he was an apostate. Confitetur se esse apostatam, sed beatum et sanctum, qui fidem diabolo datam non servavit. An apostate he confessed himself; but one that had fallen off from the devil only.
In the school of one Tyrannus ] In one ancient copy it is added, “From the fifth hour to the tenth hour:” so indefatigable a preacher was Paul, a very , or iron-sides. He had a golden wit in an iron body, as one saith of Julius Scaliger.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] Probably the school of Tyrannus was a private synagogue (called Beth Midrasch by the Jews), where he might assemble the believing Jews quietly, and also invite the attendance of Gentiles to hear the word. But it is also possible that, as commonly supposed, Tyrannus may have been a Gentile sophist. The name occurs as a proper name, 2Ma 4:40 Ed-vat. ( [95] [96] ), and with (see var. readd.).
[95] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .
[96] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
Fuente: Henry Alford’s Greek Testament
Act 19:9 . : only here and in Rom 9:18 , but four times in Hebrews, three times as a quotation from Psa 95:8 , and once in direct reference to that passage, Act 3:13 , cf. Exo 7:3 , Deu 2:30 , etc. In Sir 30:12 it is found as here with , cf. also Clem. Rom., li., 3, 5. .: “were disobedient,” R.V., unbelief is manifested in disobedience, Westcott, Hebrews , pp. 87, 97, cf. Ign., Magn. , viii., 2; Polyc., Phil. , ii., 1. : “the Way,” see on Act 9:2 . ., Mar 9:39 , used by our Lord of speaking evil of Him, Mat 15:4 , and Mar 7:10 , as a quotation from Exo 21:17 ; in LXX five times, and once in same sense in Mal 4:1Mal 4:1 . : as in Act 18:7 , at Corinth; verb only in Luke and Paul, except Heb 3:12 , see Friedrich, p. 7, and above on Act 15:38 , seven times in N.T. with and a genitive as here. : except Mat 13:49 ; Mat 25:32 (2), only in Luke and Paul, cf. Luk 6:22 , Act 13:2 , Rom 1:1 , 2Co 6:17 , quotation, Gal 1:15 ; Gal 2:12 ; cf. Grimm-Thayer for different shades of meaning, both in a good and bad sense, in classical Greek and also in LXX frequently. It is evidently presupposed that as in Act 18:26 there were still disciples who held fast to the common worship of a Jewish community in the synagogue. : on the days when synagogue worship was held, and so the separation was complete. , see critical note. We cannot tell whether reference is made to the lecture-hall of some heathen sophist hired by Paul or to the Beth Hammidrash kept by a Jew. Others have thought that Tyrannus, like Titius Justus, Act 18:7 , may have been “a proselyte of the gate,” but if so, one might expect it to be signified as in the case of Justus. The name was common enough, Jos., Ant. , xvi., 10, 3; B. J. , i., 26, 3; 2Ma 4:40 , and see Plumptre’s note, in loco . Overbeck’s view is quite possible, that the expression referred to the standing name of the place, so called from its original owner, cf. Hort, Judaistic Christianity , p. 93. Probably, if we take the first-mentioned view, in teaching in such a school or lecture-hall the Apostle himself would appear to the people at large as one of the rhetors or travelling sophists of the time, Ramsay, St. Paul , pp. 246, 271 (so McGiffert, p. 285, who regards the notice as taken from a trustworthy source). For instances of the use of as a school of the philosophers for teaching and lecturing see Wetstein, in loco, cf. Latin, auditorium , Zckler compares St. Augustine’s lecture-hall in Rome before his conversion.
Fuente: The Expositors Greek Testament by Robertson
divers = some. Greek. tines. App-124.
hardened. Greek. skleruno. Rom 9:18. Heb 3:8, Heb 3:13, Heb 3:15; Heb 4:7.
believed not = were unbelieving. Greek. apeitheo. Compare Act 14:2; Act 17:5.
but spake evil = speaking evil. Greek. kakologeo. Here, Mat 15:4. Mar 7:10; Mar 9:39.
that way = the way. See note on Act 9:2.
multitude. Greek. plethos. See note on Act 2:6.
departed = having withdrawn. Greek. aphistemi.
separated. Greek. aphorizo. Compare Act 13:2.
school. Greek. schole. Literally leisure, then lecture or discussion, then place for such. Only here.
one. The texts omit.
Tyrannus. Evidently a -well-known teacher. He may have been a Rabbi, who had become a convert. “In towns where there were many Jews, both in Judea and elsewhere, they had a synagogue and a divinity school. “(Dr. John Lightfoot, Works, iii. 236.)
Fuente: Companion Bible Notes, Appendices and Graphics
9.] Probably the school of Tyrannus was a private synagogue (called Beth Midrasch by the Jews), where he might assemble the believing Jews quietly, and also invite the attendance of Gentiles to hear the word. But it is also possible that, as commonly supposed, Tyrannus may have been a Gentile sophist. The name occurs as a proper name, 2Ma 4:40 Ed-vat. ( [95] [96]),-and with (see var. readd.).
[95] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Joh 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.
[96] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle;-it does not contain the Epistles to Timothy, Titus, and Philemon;-nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as Verc): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are-(1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as Blc); (2) that of Birch (Bch), published in various readings to the Acts and Epistles, Copenhagen, 1798,-Apocalypse, 1800,-Gospels, 1801; (3) that made for the great Bentley (Btly), by the Abbate Mico,-published in Fords Appendix to Woides edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus Greek Testament, Argentorati, 1524, still amongst Bentleys books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (Rl), and are preserved amongst Bentleys papers in the Library of Trinity College, Cambridge (B. 17. 20)1. The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgons Letters from Rome, London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
Fuente: The Greek Testament
Act 19:9. -, when-before the multitude) A cause for just separation is public revilings against the truth.-, having withdrawn) He left their synagogue to them, content with a smaller school, and a more select number: , having withdrawn he separated: by his act he influenced other good men; [and so he secured them against the stumbling-block thrown in their way by the evil-speakers.-V. g.]- , daily) not merely on the Sabbath or Lords day.-, the school) instead of the synagogue.
Fuente: Gnomon of the New Testament
Cir, am 4061, ad 57
divers: Act 7:51, Act 13:45, Act 13:46, Act 18:6, 2Ki 17:14, 2Ch 30:8, 2Ch 36:16, Neh 9:16, Neh 9:17, Neh 9:29, Psa 95:8, Isa 8:14, Jer 7:26, Jer 19:15, Joh 12:40, Rom 9:18, Rom 11:7, *marg. Heb 3:13
but spake: Act 19:23, Act 9:2, Act 22:4, Act 24:21, Act 28:22, 2Ti 1:15, 2Pe 2:2, 2Pe 2:12, Jud 1:10
he departed: Act 14:4, Act 17:4, Act 18:7, Act 18:8, Mat 15:14, Mat 16:4, Luk 12:51-53, 1Ti 6:5, 2Ti 3:5
daily: Act 20:31, Pro 8:34, Mat 26:55, 2Ti 4:2
Reciprocal: Pro 28:4 – but Jer 15:10 – a man Amo 8:14 – manner Act 13:43 – followed Act 18:25 – instructed Act 19:8 – disputing Act 24:14 – after Act 28:24 – General 1Co 16:9 – there 1Th 2:16 – Forbidding Heb 3:8 – Harden
Fuente: The Treasury of Scripture Knowledge
9
Act 19:9. After three months of effort before the general multitudes assembling in the synagogue, the opposition to the truth became such that Paul concluded he could accomplish more by working elsewhere. Separated the disciples means he withdrew with the ones who were truly interested and who were eager to hear more of the truth. School is from the Greek word SCHOLE. Robinson defines it, “leisure, rest, vacation, attention, devotion, study.” He then explains it to mean, “A place of learned leisure, where a teacher and his disciples came together and held discussions and disputations.” Thayer defines it, “Freedom from labor, leisure; a place where there is leisure for anything, a school.” Moffatt renders it, “lecture-room.” This “school,” then, was a place maintained by Tyrannus, a kind of public auditorium that was open to the public for the free use of any persons who wished to engage in cultural and recreational activities.
Fuente: Combined Bible Commentary
Act 19:9. But when divers were hardened . . . but spake evil of that way before the multitude, he departed from them. It was the old story which in Pauls weary life-work had so often been enacted and re-enacted, as at Thessalonica and Corinth, and in many another centre of his devoted work. His own countrymen, either spurred on by advices from Jerusalem and the Holy Land, or themselves jealous and disturbed at the thought of the hated Gentile sharing in their loved hopes, set themselves to mar and spoil his labours. Here, as in other places, these opposing Jews seemed to have worked upon the easily excited feelings of the multitude, those of the lower class, so often discontented, usually so ripe for an uproar.
He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. Paul at once leaves the Jewish centre where he had been working, and separating his own disciples, Jew as well as Gentile, from the hostile Jews, he began daily to teach in the private synagogues, for this is most probably what the school of Tyrannus was,Beth-Midrasch it would have been termed by the Jews, a school where rabbinical traditions were taught. Some have suggested that this was a school and lecture hall of a Greek teacher of rhetoric or philosophy hired by Paul. Professor Plumptre states the name Tyrannus was not an uncommon one among slaves and freedmen, and suggests that he was a physician, and not improbably a friend of Luke. The name Tyrannus has been found in the Columbarium of the household of Livia on the Appian Way, and as belonging to one described as a Medicus. Both names and professions, he remarks, were very commonly hereditary; hence the suggestion. The MS. Codex D (Bez) has a very singular addition here; after the word Tyrannus or Tyrannias it reads from the sixth to the tenth hour, thus particularizing the exact hour of Pauls public teaching.
Fuente: A Popular Commentary on the New Testament
See notes on verse 8
Fuente: McGarvey and Pendleton Commentaries (New Testament)
9. This Tyrannus, who received Paul and his meeting, after his expulsion from the synagogue, was evidently one of Pauls Jewish converts, keeping a private synagogue in the city.
Fuente: William Godbey’s Commentary on the New Testament
Verse 9
Disputing; publicly defending Christianity. In consequence of the opposition made by the Jews, he withdrew from the synagogue with those who adhered to him, and afterwards held his religious assemblies in the apartment of a private individual.
Fuente: Abbott’s Illustrated New Testament
19:9 {3} But when divers were hardened, and believed not, but spake evil of that {d} way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one {e} Tyrannus.
(3) For a man to separate himself and others from infidels who are utterly desperate, is not to divide the Church, but rather to unite it, and make it one.
(d) By this word “way”, the Hebrews understand any type of life, and here it is taken for Christianity.
(e) This was a man’s proper name.
Fuente: Geneva Bible Notes
Eventually the Jews grew unresponsive and tried to discredit Paul’s preaching of the way of salvation. Paul, therefore, withdrew from the synagogue to a neutral site. In Corinth, this had been the home of Titius Justice (Act 18:7). In Ephesus, it proved to be a lecture hall owned and or operated by Tyrannus. Tyrannus (lit. Tyrant, probably a nickname of this teacher and or landlord) made his auditorium available to Paul during the afternoons. The Western text (i.e., Codex Beza), one of the ancient copies of Acts, added that this was from 11:00 a.m. to 4:00 p.m. Normally this was siesta time when people rested before resuming work after the heat of the day had subsided.
"The old sequence of events unfolded, monotonously true to form. It was not lack of sad experience which led Paul in chapters ix-xi of the Epistle to the Romans to speak of the national rejection of Christ by the people privileged first to hear of Him. It was an essential part of Luke’s theme to underline that fact. Hence the careful record of Paul’s method, his scrupulous regard for the synagogue, his programme of patient teaching and persuasion, the crystallizing of opposition, and the altogether justifiable ’turning to the Gentiles’." [Note: Blaiklock, p. 156.]