19:8-12 When arguments and persuasions only harden men in unbelief and blasphemy, we must separate ourselves and others from such unholy company. God was pleased to confirm the teaching of these holy men of old, that if their hearers believed them not, they might believe the works.

Verse 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).

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, Acts 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.

9. when divers—"some."

were hardened, &c.—implying that others, probably a large number, believed.

spake evil of that way before the multitude, he departed—from the synagogue, as at Corinth (Ac 18:7).

and separated the disciples—withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude.

disputing—"discoursing" or "discussing."

daily in the school—or lecture hall.

of one Tyrannus—probably a converted teacher of rhetoric or philosophy.

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