https://earlychurchhistory.org/beliefs-2/paul-in-ephesus-a-clash-of-cultures/ancient-ephesus-map/
Mrs. Eddy is referencing Acts 19:9: “But when divers were hardened, and
believed not, but spake evil of that way before the multitude, he departed from
them, and separated the disciples, disputing daily in the school of one
Tyrannus.”
Here is some information about Tyrannus from biblestudytools.com:
The presumption is that
Tyrannus … was a Greek, and a public teacher of philosophy or rhetoric.
(Smith’s Bible Dictionary)
And from the International Standard Bible Encyclopedia entry:
TYRANNUS
ti-ran'-us (Turannos):
When the Jews of Ephesus opposed Paul's teaching in the
synagogue, he withdrew, and, separating his followers, reasoned daily in the
school of Tyrannus. "This continued for the space of two years" (Acts 19:9,10). D Syriac (Western text) adds after Tyrannus (Acts 19:9), "from the 5th hour unto the 10th." Schole [school] is
the lecture-hall or teaching-room of a philosopher or orator, and such were to
be found in every Greek city. Tyrannus may have been
(1) a Greek rhetorician or
(2) a Jewish rabbi.
(1) This is the common opinion, and many identify him with a
certain Tyrannus, a sophist, mentioned by Suidas. Paul would thus appear to be one
of the traveling rhetors [a teacher of rhetoric] of the time, who had hired
such a hall to proclaim his own peculiar philosophy (Ramsay, St. Paul the
Traveller and the Roman Citizen, 246, 271 [published 1904]).
(2) Meyer thinks that as the apostle had not passed wholly to
the Gentiles, and Jews still flocked to hear him, and also that as Tyrannus is
not spoken of as a proselyte (sebomenos ton Theon), this schole is the beth
Midrash [Wikipedia: A beth
midrash is hall dedicated for Torah study, often translated as
a "study hall." It is distinct from a synagogue (beth knesset)] of a Jewish rabbi.
"Paul with his Christians withdrew from the public synagogue to the
private synagogue of Tyrannus, where he and his doctrine were more secure from
public annoyance" (Meyer, in the place cited.).
(3) Another view (Overbeck) is that the expression was the
standing name of the place after the original owner.
S. F. Hunter
One is reminded of Julia Bartlett’s reminiscence in We Knew
Mary Baker Eddy Expanded Edition Volume 1 (Christian Science Publishing
Society) where she speaks of trying to set up a practice in Boston and searching
for rooms in which to receive enquirers and patients. She says:
We had no
difficulty in finding desirable rooms in a good locality and a readiness to
receive us until it was learned we were Christian Scientists; then objections
were made to taking us. Nothing was known of Christian Science, and it was
looked upon with suspicion. When refused in one house, we would try another. We
spent days in this way, hoping to find a place in Boston to do our work, but no
one would receive us. (p. 51)
This is a thrilling read and it carries on with wonderful success
being accomplished. The reader will be rewarded mightily when she/he comes to
page 72 of the book: Christian Science proved in New Hampshire and Vermont in a
spectacular fashion.
Joyce Voysey
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