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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 19:8–12. His four-level outline is real structure in the source text, so it is rendered as structure.
Paul is here very busy at Ephesus to do good.
I.He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. Observe,
1.Where he preached to them: in their synagogue (Act 19:8), as Christ used to do. He went and joined them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame.
2.What he preached to them: The things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favour to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up, - the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down, - and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concerning this, gave them a right notion of this kingdom, and showeth them their mistakes about it.
3.How he preached to them.
(1.)He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialegomenos - dialogue-wise; he put questions to them and received their answers, gave them leave to put questions to him and answered them.
(2.)He preached affectionately: he persuaded; he used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections, showing them that the things he preached concerning the kingdom of God were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, Co2 5:11, We persuade men. Paul was a moving preacher, and was a master of the art of persuasion.
(3.)He preached undauntedly, and with a holy resolution: he spoke boldly, as one that had not the least doubt of the things he spoke of, nor the least distrust of him he spoke fRom. nor the least dread of those he spoke to.
4.How long he preached to them: For the space of three months, which was a competent time allowed them to consider of it; in that time among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much contention (Th1 2:2), yet he did not fail, nor was discouraged.
5.What success his preaching had among them.
(1.)There were some that were persuaded to believe in Christ; some think this is intimated in the word persuading - he prevailed with them. But,
(2.)Many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them (Act 18:20); but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him.
[1.]They had an invincible aversion to the gospel of Christ themselves: they were hardened, and believed not; they were resolved they would not believe, though the truth shone in their faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened.
[2.]They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered not into the kingdom of God themselves, but neither did they suffer those that were entering to go in; for they spoke evil of that way before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers.
II.When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in communion with them. Though their worship was such as he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation and no schism; for there was a just cause for it and a clear call to it. Now observe,
1.When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that untoward generation (according to the charge Peter gave to his new converts, Act 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them. When Paul departed there needed no more to separate the disciples; let him go where he will, they will follow him.
2.When Paul separated from the synagogue he set up a meeting of his own, he disputed daily in the school of one Tyrannus. He left the synagogue of the Jews, that he might go on with the more freedom in his work; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them; and he had by this separation a double advantage.
(1.)That now his opportunities were more frequent. In the synagogue he could only preach every sabbath day (Act 13:42), but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit them to come one day might come another day; and those were welcome who watched daily at these gates of wisdom, and waited daily at the posts of her doors.
(2.)That now they were more open. To the synagogue of the Jews none might come, nor could come, but Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10. Thus, as he describes this gate of opportunity at Ephesus (Co1 16:8, Co1 16:9), a wide door and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, Act 18:7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word scholē sometimes signifies) belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.
3.Here he continued his labours for two years, read his lectures and disputed daily. These two years commence from the end of the three months which he spent in the synagogue (Act 19:8); after they were ended, he continued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, Act 20:31.
4.The gospel hereby spread far and near (Act 19:10): All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city - Asia the Less it was called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, and education, which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.
III.God confirmed Paul's doctrine by miracles, which awakened people's enquiries after it, fixed their affection to it, and engaged their belief of it, Act 19:11, Act 19:12. I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (Co2 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission.
1.They were special miracles - Dunameis ou tuchousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles.
2.It was not Paul that wrought them (What is Paul, and what is Apollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent.
3.He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Mat 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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He warned us, to be sure, at that time (for elsewhere our Discipline is called "the Way" ), that when, set in "the way" of prayer, we go not unto "the Father" with anger.
"But when divers were hardened, speaking evil of the way." They might well call it "the way"; this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." Do you mark how much was effected by his persisting? "Both Jews and Greeks heard: all that dwelt in Asia": it was for this also that the Lord suffered him not to go into Asia on a former occasion; waiting, as it seems to me, for this same conjuncture. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. "In the school of one Tyrannus": it was not that he sought the place, but without more ado where there was a school there he discoursed.
Fittingly do they call this "the way," as it truly was the way that leads to the kingdom of heaven. Or the Scripture is saying that Christ is the way, as he is called the way, or it is speaking of the true faith, that which is proclaimed through Paul, by which any wayfarer arrives at the kingdom of heaven.
"And having entered in to the synagogue," etc. But why did he speak boldly? It means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. "But when some were hardened, and spake evil of the way, having departed from them, he separated the disciples." He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them into more contention. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many, that, being evil intreated and evil spoken of, he did not utterly break away from them, and keep aloof. The evil-speakers are defeated. They calumniated the doctrine itself; therefore so as neither to rouse the disciples to wrath, nor disturb them, he withdrew, showing that everywhere alike they repel salvation from them.
"But when divers were hardened, speaking evil of the way." They might well call it "the way"; this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus." He put a stop to their evil-speaking: he did not wish to kindle their envy. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many.
"But when some were hardened, and believed not," etc. When some of the Ephesians, stubborn-willed, believed not, he separated his disciples from them and discussed daily in Tyrannus's school for two years, performing many miracles, so that his handkerchiefs were laid on sick people and they were restored to their former health. There were, however, seven deceitful brothers, the sons of the chief of the synagogue, who would say to demoniacs: "I conjure you by Jesus Christ, whom Paul preacheth, to go out quickly." But the wicked spirit would answer to them: "Jesus I know" "indeed, and Paul I know; but who ye are, I know not." And the possessed would fight against them tenaciously. When that became known, a great multitude of the people converted. Then people who had been following curious arts of the world brought their books and, judging them superfluous, consumed them with fire. Those books had been bought for as much as fifty thousand pieces of silver. After all this was done, Paul sent two men, Timothy and Erastus, to Macedonia, and himself remained in Asia for a time.
He separated the disciples, daily disputing in the school of a certain Tyrannus. This happened for three years, etc. At this time, while Paul was staying in Ephesus, it is said that he wrote the first letter to the Corinthians, in which he also mentions Priscilla and Aquila, saying: "Aquila and Priscilla greet you much in the Lord, with the church that is in their house" (1 Cor. XVI). By this word it is also shown that not only did they serve Christ faithfully, but also had a congregation of faithful in their house. Furthermore, the second epistle is said to have been written when he was in Troas: Moreover, the Epistle to the Romans was written later as the record shows. For he himself testifies that he wrote it on his journey to Jerusalem.
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Summary
Acts 19:9 marks a decisive turning point in Paul's Ephesian ministry, illustrating his strategic discernment and unwavering commitment to the gospel in the face of escalating opposition. After three months of teaching in the synagogue, a segment of the Jewish community hardened their hearts and publicly maligned "the Way," prompting Paul to separate the disciples and relocate his daily teaching to the school of Tyrannus, thereby establishing a more focused and accessible center for Christian instruction and evangelism.
Context
Literary Context
This verse immediately follows a three-month period where Paul "entered into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God" (Acts 19:8). Acts 19:9 describes the negative culmination of this phase, forcing a strategic shift in Paul's approach. The subsequent verse (Acts 19:10) reveals the remarkable fruit of this new methodology, stating that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." This progression highlights Paul's adaptability and God's providence in opening new avenues for the gospel when traditional ones become closed.
Historical & Cultural Context
Ephesus was a prominent city in the Roman province of Asia, renowned for its immense Temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. It was a hub of commerce, culture, and pagan worship, making it a strategic center for gospel dissemination. Synagogues served as primary points of entry for early Christian missionaries, offering a ready audience of Jews and God-fearing Gentiles familiar with the Old Testament. Public lecture halls or "schools" like that of Tyrannus were common in Greco-Roman cities, providing venues for philosophical debate, rhetoric, and public discourse. Paul's move from the synagogue to such a public setting reflects a practical adaptation to the local intellectual and social landscape, leveraging existing cultural institutions for spiritual purposes.
Key Themes
Acts 19:9 contributes to several overarching themes in the book of Acts. Firstly, it underscores the persistent opposition to the gospel, particularly from those who harden their hearts against divine truth, a theme seen throughout Paul's missionary journeys (e.g., Acts 13:45-46). Secondly, it exemplifies Paul's strategic flexibility and discernment in ministry; he knew when to persist and when to pivot, recognizing that continued engagement with those who "spake evil of that way" would be counterproductive. This echoes the principle of shaking off the dust from one's feet as taught by Jesus in Matthew 10:14. Thirdly, the verse highlights the separation and focused discipleship of new believers, protecting them from hostile influences and providing an environment for deeper instruction, a crucial aspect of early church growth. Finally, it demonstrates the unhindered advance of the gospel despite resistance, as God opens new doors for His Word to spread widely, even in a pagan stronghold like Ephesus, leading to the evangelization of the entire province of Asia as noted in Acts 19:10.
Exposition and Analysis
Key Word Analysis
Meaning "to indurate, i.e. (figuratively) render stubborn." This term denotes a deliberate and willful resistance, a stiffening of the neck against the truth. It implies not merely intellectual disagreement but a moral and spiritual obstinacy, making one unresponsive to persuasion.
Meaning "to revile;--curse, speak evil of." This indicates active, malicious slander rather than simple disagreement. The opposition escalated from internal unbelief to public denouncement, aiming to discredit Paul and "the Way" before the broader community.
Meaning "to say thoroughly, i.e. discuss (in argument or exhortation):--dispute, preach (unto), reason (with), speak." This word describes Paul's method of teaching, which involved reasoned argumentation, dialogue, and persuasive presentation of the gospel. It suggests an intellectual engagement, not merely a proclamation, indicating Paul's robust defense of Christian truth.
Verse Breakdown
"But when divers were hardened, and believed not"
This clause introduces the primary challenge Paul faced. "Divers" (G5100, tìs') refers to "some" or "certain" individuals within the synagogue who, despite Paul's three months of teaching and persuasion, willfully chose to become obstinate and refused to accept the message of the Kingdom of God. Their unbelief was not a passive state but an active hardening of their hearts.
"but spake evil of that way before the multitude"
The opposition escalated from internal unbelief to public hostility. These hardened individuals actively "spake evil" (G2551, kakologéō')—they reviled and slandered—"that way" (G3598, hodós'), an early and common designation for the Christian movement, emphasizing its distinctive path or lifestyle. This public defamation, occurring "before the multitude" (G4128, plēthos'), aimed to undermine Paul's ministry and prevent others from embracing the faith.
"he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus"
In response to this escalating and public opposition, Paul made a strategic and decisive move. He "departed from them" (G868, aphístēmi'), withdrawing from the hostile synagogue environment. Crucially, he "separated the disciples" (G873, aphorízō'), isolating the new believers from the negative influence and public scorn. This allowed for focused teaching and nurturing. The new venue was "the school of one Tyrannus" (G4981, scholḗ'), a public lecture hall, where Paul continued his ministry of "disputing daily" (G1256, dialégomai' combined with G2596 katá' and G2250 hēméra'), indicating a consistent, reasoned, and public presentation of the gospel.
Literary Devices
The verse employs several literary devices. Contrast is prominent, highlighting the stark difference between the hardening of some and Paul's continued, diligent "disputing daily." This sets up the opposition that necessitates Paul's strategic shift. The phrase "that way" functions as a powerful Metonymy or Metaphor, representing the entire Christian movement and its distinct lifestyle, rather than a literal path. It encapsulates the early church's self-understanding as following a unique "way" of life and truth centered on Christ. The public nature of the opposition, "before the multitude," serves as Hyperbole to emphasize the widespread and open hostility, underscoring the necessity of Paul's departure. This strategic withdrawal also demonstrates Prudence, a practical wisdom in ministry.
Theological and Thematic Connections
Acts 19:9 underscores the persistent reality of human resistance to divine truth and the necessity of discerning spiritual receptivity in ministry. While God desires all to come to repentance, the hardening of hearts is a recurring biblical theme, illustrating humanity's capacity for willful unbelief even in the face of compelling evidence. Paul's response demonstrates a Spirit-led wisdom, recognizing that continued engagement with those who deliberately malign the gospel can hinder the work among the receptive. This strategic pivot allowed for concentrated discipleship and broadened the reach of the gospel beyond traditional Jewish settings, showcasing God's ability to work through new avenues when old ones close.
Reflection and Application
Acts 19:9 offers profound lessons for contemporary believers and ministers. It reminds us that not everyone will receive the gospel, and some will actively resist and even malign it. When faced with such persistent, public opposition, wisdom dictates that we discern when to reallocate our time and resources to more receptive hearts. This doesn't mean giving up on people, but rather recognizing that continued engagement in a hostile, unproductive environment can be detrimental to the overall mission and to the spiritual well-being of new believers. Paul's decision to separate the disciples highlights the critical importance of protecting and nurturing those who have embraced the faith, providing them with a safe and conducive environment for growth and instruction. Furthermore, Paul's adaptability in finding new venues for teaching—moving from the synagogue to a public school—challenges us to be creative, flexible, and innovative in our evangelistic and discipleship efforts, always seeking effective ways to share the truth of Christ in diverse cultural contexts.
Questions for Reflection
FAQ
What was "the Way" that was spoken evil of?
"The Way" (Greek: hē hodós) was an early and significant self-designation for the Christian movement. It emphasized that following Jesus was not merely adopting a new set of beliefs, but embarking on a new path of life, a distinctive lifestyle and moral conduct guided by Christ's teachings and the power of the Holy Spirit. This term appears several times in Acts (e.g., Acts 9:2, Acts 24:14), highlighting the early church's understanding of itself as a unique and transformative journey with Christ.
Who was Tyrannus, and what was his "school"?
Tyrannus (Greek: Týrannos) was an individual in Ephesus who owned or operated a public lecture hall or philosophical school (Greek: scholḗ). While his identity beyond this is unknown, his "school" was likely a common venue for public discourse, debates, and lectures in Greco-Roman cities. It was a place where rhetoricians, philosophers, and teachers would rent space to instruct students or engage with the public. Paul's move to this venue indicates his willingness to adapt his methods, utilizing a secular public space to continue his daily "disputing" (reasoned discussions and teaching) about the gospel, reaching a broader and perhaps more diverse audience than was possible in the synagogue.
Why did Paul separate the disciples?
Paul separated the disciples for several crucial reasons. Firstly, the public "speaking evil of that way" in the synagogue created a hostile and potentially damaging environment for new believers, who were still vulnerable in their faith. Separation protected them from constant ridicule, slander, and negative influence. Secondly, it allowed for more focused and intensive discipleship. By gathering the believers apart, Paul could dedicate uninterrupted time to teaching, nurturing, and solidifying their faith, building a strong community of Christ-followers away from the opposition. This move was a strategic decision to ensure the health and growth of the nascent Christian community in Ephesus, enabling them to mature and become effective witnesses themselves, as seen in Acts 19:10.
Christ-Centered Fulfillment
Acts 19:9, though describing Paul's ministry, profoundly points to Christ. The hardening of hearts against "the Way" foreshadows the ultimate rejection Christ himself faced during His earthly ministry, as many refused to believe in the Light that came into the world. Just as Paul encountered those who "spake evil" of the gospel, so too was Jesus reviled and slandered by those who opposed His truth (Matthew 12:24). Yet, Christ, the true "Way, the Truth, and the Life" (John 14:6), did not cease His mission. He strategically withdrew from hostile environments (John 6:15) and focused on discipling His chosen few, preparing them to carry on His work even in the face of rejection. Paul's actions in Acts 19:9 mirror Christ's own example of discerning when to persist and when to pivot, always with the ultimate goal of proclaiming the Kingdom of God. The separation of disciples in Ephesus reflects Christ's gathering of His church, a people set apart for His purposes (1 Peter 2:9), to be taught and nurtured under His headship, ensuring the continued advance of His gospel despite all opposition. Ultimately, the success of Paul's ministry in Ephesus, even after facing rejection, testifies to the sovereign power of Christ, who builds His church and against whom the gates of hell shall not prevail (Matthew 16:18).