Acts Chapter 19 verse 9 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 9. - Some for divers, A.V.; disobedient for believed not, A.V. (ἡπείθουν, as Acts 14:2; Acts 17:5, T.R.); speaking for but spake, A.V.; the Way for that way, A.V.; reasoning for disputing, A.V.; Tyrannus for one Tyrannus, A.V. Were hardened; or, hardened themselves. Whether considered as active or middle, the hardening their minds against the reception of the truth was just as voluntary an action as that of one who shuts his eyes that he may not see the light. For the use of σκληρύνειν (Hebrew הִקְשָׁה, applied to the heart or the neck), see Romans 9:18; Hebrews 3:8, 15; Hebrews 4:7 - passages all founded upon the LXX. of Psalm 94:8. See also Exodus 7:22; Exodus 8:19; and Ecclus. 30:11, where, as here, disobedience is the consequence of being hardened. Μήποτε σκληρυνθεὶς ἀπειθήσῃ σοι, "Lest being hardened he disobey thee." The A.V., by leaving out "were" before "disobedient," and translating as if "hardened" and "disobedient" were two adjectives, destroys this consequence. Speaking evil of; κακολογοῦντες (see Matthew 15:4; Mark 9:39), frequent in the LXX. as the rendering of קִלֵּל (Exodus 21:17; 1 Samuel 3:13), which is otherwise rendered by κακῶς εἴπειν," as in Leviticus 20:9. It is nearly synonymous with βλασφημαῖν. The Way (as ver. 23; see Acts 9:2, note). They would speak evil of the gospel by describing it as a blasphemy against God and against Moses, as contrary to the Law, as subversive of all the customs and traditions of the Jews, and so on. He departed. Ἀποστάσ is more than simply "departing;" it implies a withdrawal and separation front fellowship with them, as in 1 Timothy 6:5 (A.V.), "From such withdraw thyself;" Ecclesiastes 7:2, "Depart from the unjust" (comp. Luke 13:27). Separated the disciples. Hitherto the converted Jews at Ephesus had continued to join their unconverted brethren in the worship of the synagogue; now Paul withdrew them and separated them (ἀφώρισε, Galatians 2:10). The school of Tyrannus; σχολή, leisure; then, "the employment of leisure," as especially in philosophic discussions and the like; thirdly, the "place" were such discussions were held, a school. It is uncertain whether Tyrannus was a Gentile well known at the time (without the τινός), who kept a lecture room for philosophic discussions or lectures on rhetoric, or whether he was a Jew who held a private school or meeting in his house - a beth-midrash - as was not uncommon in largo towns where many Jews were (Light foot, vol. 3. p. 236). "Beth-midrash - The Jewish divinity school, where their doctors disputed of the more high and difficult matters of the Law" (Index to Lightfoot's Works). It was commonly the upper room in the house of a rabbi (Lightfoot, on Acts 2:13, vol. 8:363), whence "house of rabbis "was synonymous with beth-midrash, house of discussion. The name Tyrannus occurs in 2 Macc. 4:40; Josephus, 'Ant. Jud.,' 16. 10:4; 'Bell Jud.,' 1. 26:6, of an officer in Herod's bodyguard, who might be a Jew or a Greek; and a certain Tyrannus is described by Suidas as a sophist and an author, possibly the same as is here spoken cf. Lightfoot, Meyer, Alford, and others think that the Tyrannus here spoken of was a Jew; Lange, Olshausen, Howson, Farrar, Lewin, etc., think he was a Greek philosopher or rhetorician. Some think that "the school of Tyrannus" was the name of the lecture-room from some former teacher (see Renan. p. 345).

Ellicott's Commentary

Ellicott's Commentary for English Readers(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 Acts 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 (Acts 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 Acts 19:12.)