3rd Missionary Trip - Lorin

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to stress a refusal to obey, not just an intellectual rejection of Paul’s message. 40 The verbal expression of this very strong rejection of Paul’s message was expressed by κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, by speaking evil of the way in front of the assembled group. When faced with Paul’s very persuasive presentation of the Gospel, these opponents could not ‘out argue’ him, and so they resorted to insults and abusive threats hurled back at Paul. 41 Their target, however, was what Paul was presenting, which Luke here terms τὴν ὁδὸν, the Way. The noun ὁδός literally means a road or a path, but is often used figuratively to describe a way of traveling through life. Luke uses it as a label for Christianity in Acts 2:28; 9:2, 16:17; 18:25, 26; 19:9, 23; 22:4; 24:14, 22. This use communicated to his readers with the figurative background of ὁδός alluding to a philosophy of life with either religious or without religious orientation. Christianity is not just an idea; it is a way of living life -- this is Luke’s point with ὁδός. Very possibly in this label lies a signal to the angle of the attacks of these Jewish opponents: they could not see it as compatible with the Torah as a way of living life. Luke makes a point to say that this intense criticism of Paul’s message was ἐνώπιον τοῦ πλήθους, before the crowd. When Paul made his presentations at the Friday evening gatherings at the synagogue, these opponents verbally attacked this message before the assembled gathering in the synagogue. 42 The intensity of the attack provoked a response from Paul. Paul’s response is the main clause while the opposition is a dependent clause, signaling that for Luke this opposition provided the apostle with the opportunity to shift his ministry to the Gentiles in the city, and this is more important than the opposition: ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητὰς καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus. The initial action was ἀποστὰς ἀπʼ αὐτῶν, withdrew from them. On the second missionary journey something similar had happened in Corinth (Acts 18:7 43 ) when Paul separated himself from the synagogue and set up shop at the home of the Gentile convert Titius Justus, which was next door to the Jewish synagogue. Even earlier on the first missionary journey at Pisidian Antioch, Paul and Barnabas announced publicly in the synagogue that they were 40ἀπειθέω (opp. πείθομαι; s. ἀπείθεια) impf. ἠπείθουν; 1 aor. ἠπείθησα (for ἀπιθέω [Hom.] since Aeschyl., Pla.+) disobey, be disobedient (cp. PYadin 24a, 10 [restored] of refusal); in our lit. disobedience is always toward God, God’s ordinances, or revelation (like Eur., Or. 31; Pla., Leg. 741d; Lucian, Dial. Deor. 8, 1; SIG 736, 40 [92 B.C.] τὸν δὲ ἀπειθοῦντα ἢ ἀπρεπῶς ἀναστρεφόμενον εἰς τὸ θεῖον μαστιγούντω οἱ ἱεροί; Dt 1:26; 9:23; Josh 5:6; Is 36:5; 63:10; Bar 1:18f). W. dat. of pers. (Num 14:43 κυρίω) τῷ θεῷ (Diod S 5, 74, 4 ἀ. τοῖς θεοῖς; Hierocles 24, 473 τῷ θεῷ; Jos., Ant. 9, 249) Ro 11:30, cp. Pol 2:1. τῷ υἱῷ J 3:36.—W. dat. of thing (Diod S 5, 71, 5 τοῖς νόμοις) τῇ ἀληθείᾳ Ro 2:8 (Theoph. Ant. 1, 14 p. 92, 5). τῷ εὐαγγελίῳ 1 Pt 4:17. τῷ λόγῳ 2:8; 3:1. τοῖς εἰρημένοις 1 Cl 59:1. τοῖς ἐμοῖς ἐλέγχοις 57:4 (Pr 1:25).—Abs. (Dicaearchus Fgm. 23 [Athen. 13 p. 603b] ἀπειθήσας=disobedient) of members of a synagogue at Corinth Ac 19:9. Of a part of Israel Ro 11:31. Of people of Judea 15:31. οἱ ἀπειθήσαντες Ἰουδαῖοι the disobedient (but see below, end) Judeans Ac 14:2. λαὸς ἀπειθῶν Ro 10:21; B 12:4 (both Is 65:2). οἱ ἀπειθοῦντες IMg 8:2; 1 Cl 58:1. Of gentiles οἱ ἀπειθήσαντες Hb 11:31.—Gener. 3:18; 1 Pt 3:20. In a number of pass. NRSV and REB, among others, with less probability render ἀ. ‘disbelieve’ or an equivalent.—DELG s.v. πείθομαι. M-M. TW. [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, <strong>3rd</strong> ed. (Chicago: University of Chicago Press, 2000), 99.] 41κακολογέω impf. 3 sg. ἐκακολόγει 2 Macc 4:1; 3 pl. ἐκακολόγουν Ezk 22:7; fut. 2 sg. οκακολογήσεις Ex 22:27 (κακολόγος ‘slanderer’; Lysias 8, 5; Plut., Vett. Val. et al.; PFay 12, 15 [II B.C.]; PRyl 150, 9; SB V/2, 7835, 15f [I B.C.]; LXX) speak evil of, revile, insult τινά someone (Jos., Ant. 20, 180) Mk 9:39. πατέρα ἢ μητέρα Mt 15:4; Mk 7:10 (both Ex 21:16; cp. Pr 20:9a: Ezk 22:7). τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9. Abs. D 2:3.—DELG s.v. λέγω B2b. New Docs 2, 88, w. critique of M-M. TW. [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, <strong>3rd</strong> ed. (Chicago: University of Chicago Press, 2000), 500.] 42Contra Barrett, who sees this as a gathering of people in the city. But this ignores the sentence context which requires a synagogue setting for the group: It is not clear how πλῆθος is to be taken. It may refer to (a) the Christians in the synagogue; for πλῆθος as a local community of Christians cf. e.g. 15:30; the effect on them might be to cause them to give up the faith they had accepted; (b) the synagogue community as a whole, who might in consequence expel or punish the Christians; (c) the general public of the city, who would decide not to become Christians and perhaps to persecute those who were. See Fitzmyer, Essays 290. The third possibility is perhaps the best. It was adopted by D (E) syp syh**, which add τῶν ἐθνῶν. Τότε. See however Ropes (Begs. 3:182). [C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, International Critical Commentary (Edinburgh: T&T Clark, 2004), 904.] 43Acts 18:6-7. 6 When they opposed and reviled him, in protest he shook the dust from his clothes and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.” 7 Then he left the synagogue and went to the house of a man named Titius Justus, a worshiper of God; his house was next door to the synagogue. 6 ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς· τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγὼ ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 7 καὶ μεταβὰς ἐκεῖθεν εἰσῆλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. Page 388
terminating their ministry in the synagogue in favor of preaching to the Gentiles (Acts 13:46 44 ). The idea of Luke’s expression suggests more than mere physical location. Paul separated himself emotionally and otherwise in terminating his activity at the Jewish synagogue on Friday evenings. The foundational action here is ἀφώρισεν τοὺς μαθητὰς, he separated the disciples. That is Paul took the Jewish converts with him to the new meeting place, just as he had done earlier in Corinth. Paul rented a lecture hall in Ephesus as the center of his Gospel presentations: καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου, discussing day by day in the lecture hall of Tyrannus. Quite interesting is this single use of the term σχολή to refer to the location 45 of Paul’s ministry to the Gentiles. 46 Interestingly the Western text tradition (D [614 pc] gig w sy h** ) of Acts adds ἀπὸ ὥρας ε´ ἕως δεκάτης, from eleven o’clock to four o’clock. This would highlight a typical time during the mid-day for the giving of presentations since it was during the usual ‘lunch break’ period in the ancient world. 47 It is not clear whether Tyrannus was a philosopher / lecturer or the owner of the building where the presentations were given. 48 I find Alexandria, Kom el-Dikka. Auditorum K entered from the Theater Portico, second in line north of the Roman Theater. The best-preserved example of the lecture halls discovered in the Kom el-Dikka ancient academy complex. The lector’s seat can be seen in the middle of the threetiered seats for the audience. View from the north. Photo. M. Krawczyk (2004) 44Acts 13:44-47. 44 The next sabbath almost the whole city gathered to hear the word of the Lord. 45 But when the Jews saw the crowds, they were filled with jealousy; and blaspheming, they contradicted what was spoken by Paul. 46 Then both Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God should be spoken first to you. Since you reject it and judge yourselves to be unworthy of eternal life, we are now turning to the Gentiles. 47 For so the Lord has commanded us, saying, ‘I have set you to be a light for the Gentiles,so that you may bring salvation to the ends of the earth.’ ” 44 Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ κυρίου. 45 ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες. 46 παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν· ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. 47 οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος· τέθεικά σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. 45 “Instead of teaching there he continued his work ἐν τῇ σχολῇ Τυράννου (D, Τυραννίου). For the name, not uncommon in inscriptions in Ephesus, see Hemer (120f.), who gives a reference also to a building described by the Latin-Greek word αὐδειτώριον. σχολή here can hardly mean anything other than a building, though ND 1:129f. think that it may mean not a place but a ‘group of people to whom addresses were given during their leisure hours’. The meaning building is unusual and late (see FS Lohse, 96–110, especially 96f.). It is not clear from their contexts that Josephus, Apion 1:53 and Epictetus 1:29:34 (cited BA 1591) refer to places or buildings. Building seems to be correct in Plutarch, De Recta Ratione Audiendi 8 (42A), where σχολή is used with διδασκαλεῖον; not correct in De Curiositate 9 (579F), where the parallels are θεάματα, ἀκούσματα, διατριβαί; not correct in De Exilio 14 (605A), with the parallel διατριβαί. Cf. Cicero, De Oratore 1:22 (102), … qui cum in schola assedissent … For the name Tyrannus see above; he may have been a philosopher, otherwise unknown, who lectured in the class-room, or the owner of the building. The name occurs in Josephus, Ant. 16:314; Ephesian inscriptions are given in ND 4:186; 5:97. ND 5:92, referring to P. Wexler, REJ 140 (1981), 123, 124, 133, considers the possibility that σχολή may mean synagogue. This can hardly be the meaning here.” [C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, International Critical Commentary (Edinburgh: T&T Clark, 2004), 904-05.] 46It is part of a set of terms used in ancient Greek but not in the New Testament: σχολή with its opposite ἀσχολία. The most common meaning is ‘leisure’ with the opposite term meaning ‘unrest.’ Another common meaning is ‘school’ with similar meaning to the Latin schola. 2. a group to whom lectures were given, school, Arist.Pol.1313b3, Phld.Ind.Sto.10, D.H.Isoc.1, Dem.44, Plu.Per.35, Alex.7, etc.; σ. ἔχειν to keep a school, Arr.Epict.3.21.11; σχολῆς ἡγεῖσθαι to be master of it, Phld.Acad.Ind.p.92 M., D.H.Amm.1.7. [Henry George Liddell, Robert Scott, Henry Stuart Jones and Roderick McKenzie, A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 1747-48.] But also in this word group is σχολῇ (in a leisurely way); σχολιάζω (I write commentaries on...); σχολιαστής, (commentator, scholar); σχολικός, ή, όν (scholastic, academic); σχολιογράφος (commentator); σχόλιον (comment, interpretation) 47 “The Western text indicates the time of the lectures: from 11:00 A.M. until 4:00 P.M., thus during the time of the normal midday rest. Ambrosiaster says in regard to 2 Cor 11:23: ‘For here, from morning until the fifth hour, he used to seek his livelihood by means of his hands’ (hic enim a mane usque ad quintam horam victum manibus quaerebat).” [Hans Conzelmann, Acts of the Apostles: A Commentary on the Acts of the Apostles, ed. Eldon Jay Epp and Christopher R. Matthews, trans. James Limburg, A. Thomas Kraabel and Donald H. Juel, Hermeneia—a Critical and Historical Commentary on the Bible (Philadelphia: Fortress Press, 1987), 163.] 48 “Τύραννος, ου, ὁ (lit.; Joseph. [index]; ins, pap) Tyrannus, an Ephesian in whose hall (s. σχολή) Paul lectured. Whether this otherw. unknown man was himself a teacher of philosophy or rhetoric, or whether he simply owned the house in which the hall was situated, we do not know (acc. to Diog. L. 9, 54 Protagoras held his lectures in Athens ἐν τῇ Εὐριπίδου οἰκίᾳ or acc. to others ἐν Page 389
Page 1 and 2: The Apostle Paul, Servant of Christ
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expression and gesture, normally a
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Gaius number four in the New Testam
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ness? Or what fellowship is there b
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one he calls τοῦτο τὸ μ
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joyous report from Titus regarding
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Bread, and in five days we joined t
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He is mentioned as having caught th
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of this Christian meeting at night
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Luke with his distinctive use of th
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es. 220 In a somewhat similar situa
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And now, as a captive to the Spirit
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hometown was Ephesus, to recover fr
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διαμαρτυρόμενος Ἰ
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Just as in 2 Tim. 4:7, Paul views h
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his flock, if he is to be a good sh
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The next item Paul touches on comes
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the words of Christ. If we have any
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No indication is given whether a Ch
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Paul not to go on to Jerusalem, as
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8 τῇ δὲ ἐπαύριον ἐ
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days: Ἐπιμενόντων δὲ
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Paul accepted as God’s will. It w
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century. What was this trip? The ab
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ditional letters that Paul wrote to
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used of God in miraculous healings,
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Some in Paul’s day recognized thi
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3rd Missionary Trip - Lorin

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