Act 19:9-10 | RWP | e4.org | But when some were hardened ( ως δε τινες εσκληρυνοντο ). Imperfect passive of σκληρυνω , causative like hiphil in Hebrew, to make hard ( σκληρος ) or rough or harsh ( ). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and and 4 times in , , ; , quoting and referring to about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. Disobedient ( επειθουν ). Imperfect again, showing the growing disbelief and disobedience ( απειθης ), both ideas as in ; , first refusal to believe and then refusal to obey. Both σκληρυνω and απειθεω occur together, as here, in Ecclus. 30:12. Speaking evil of the Way ( κακολογουντες την οδον ). Late verb from κακολογος (speaker of evil) for the old κακως λεγω . Already in ; ; . Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in for Christianity. He departed from them ( αποστας απ' αυτων ). Second aorist active participle of αφιστημ , made an "apostasy" (standing off, cleavage) as he did at Corinth ( , μεταβας , making a change). Separated the disciples ( αφωρισεν τους μαθητας ). First aorist active indicative of αφοριζω , old verb to mark limits (horizon) as already in . Paul himself was a spiritual Pharisee "separated" to Christ ( ). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats ( ). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus ( εν τη σχολη Τυραννου ). Σχολη (our school) is an old word from σχειν ( εχω ) 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 . 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 ( ).

‏ Acts 19:9-10

But when some were hardened ( ως δε τινες εσκληρυνοντο ). Imperfect passive of σκληρυνω, causative like hiphil in Hebrew, to make hard ( σκληρος ) 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, 13, 15; 4:7, 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 ( επειθουν ). Imperfect again, showing the growing disbelief and disobedience ( απειθης ), both ideas as in 14:2; 17:5, first refusal to believe and then refusal to obey. Both σκληρυνω and απειθεω occur together, as here, in Ecclus. 30:12.

Speaking evil of the Way ( κακολογουντες την οδον ). Late verb from κακολογος (speaker of evil) for the old κακως λεγω. Already in Mr 7:10; 9:39; Mt 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 ( αποστας απ' αυτων ). Second aorist active participle of αφιστημ, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7, μεταβας, making a change).

Separated the disciples ( αφωρισεν τους μαθητας ). First aorist active indicative of αφοριζω, 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 ( εν τη σχολη Τυραννου ). Σχολη (our school) is an old word from σχειν ( εχω ) 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).

For two years ( επ ετη δυο ). Note επ with accusative for extent of time as in verse 8, επ μηνας τρεις and often. But in 20:31 Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22.

So that all they which dwelt in Asia heard ( ωστε παντας τους κατοικουντας την Ασιαν ακουσα ). Actual result with ωστε and the infinitive with accusative of general reference as is common (also verse 11) in the Koine (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Re 1:11; 2; 3. Demetrius in verse 26 will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Co 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Co 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22, 29; 20:4). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.