1728
. From Craig S. Keener, “A Spirit-Filled Teaching Ministry in Acts
19
:
9
,” pages
46–58
in Trajectories in the Book of Acts: Essays in Honor of John Wesley Wyckoff (ed. Jordan May, Paul Alexander, and Robert G. Reid; Eugene, OR: Wipf & Stock,
2010
).
. On the Spirit-led mind, see also Keener, “Spirit Perspectives”; Keener, Mind; Keener, “Thinking”; Keener, “Minds.”
. Indeed, even in the context of the commission, the Twelve are not alone (note those “with them” in Luke
24
:
33
; Dillon, Eye-Witnesses,
291
).
. The Isaiah quotation in this verse (Is
49
:
6
) also informs Acts
1
:
8
; for the prevalence of this section of Isaiah informing most of Luke’s programmatic texts, see Pao, Isaianic Exodus.
. E.g., Dunn, Acts,
278
; Cayzer, “Ending.” “Open” endings were not uncommon in antiquity; see e.g., Plutarch Fame Ath.
8
, Mor.
351
B; Fort. Alex.
2
.
13
, Mor.
345
B; Fort. Rom.
13
, Mor.
326
C; Uned. R.
7
, Mor.
782
F; Isocrates Dem.
52
, Or.
1
; Demetrius Style
5
.
304
; Herodian
8
.
8
.
8
; cf. discussion in Magness, Sense.
. Menzies, Empowered, 49–101; Menzies, Development,
53–112
; Menzies, “Spirit and Power”; Turner, Power,
86–104
; Keener, Spirit,
10–13
,
31–33
; Cho, Spirit and Kingdom,
10–51
; in the Old Testament, Wright, Spirit through Old Testament,
63–86
.
. See Keener, “Tongues.”
. Fitzmyer, Acts,
648
; Johnson, Acts,
339
; Dio Chrysostom Or.
51
.
2
.
. Meeks, Moral World,
41
.
. Jeffers, World,
58
,
255
. Schools for Greek boys often included
60
to
120
students (Jeffers, World, 254), and in some towns the numbers might be larger (cf. Plutarch Cam.
10
.
1
).
. E.g., Lake and Cadbury, Commentary,
239
; Haenchen, Acts,
559
n
2
; Witherington, Acts,
574
.
. E.g., Latourette, First Five Centuries,
16
.
. Pliny Ep.
2
.
3
.
6
.
. Hemer, Acts in History,
121
n
53
; Hemer, “Audeitorion.” The nearby sarcophagus of a second-century rhetorician (I. Eph.
426
) could suggest rhetorical activity nearby (Baugh, “Paul and Ephesus,”
122–23
).
. From the map in McRay, Archaeology,
251
.
. Trebilco, “Asia,”
311–12
; Witherington, Acts,
575
.
. Malherbe, Social Aspects,
89–90
. He may have simply been floating this suggestion; contrast Malherbe, “Life,”
35
; Malherbe, Moral Exhortation,
23
.
. E.g., I. Eph.
444
,
547
,
2076–80
(Baugh, “Paul and Ephesus,”
124
).
. Lake and Cadbury, Commentary,
239
, are uncertain whether a landlord or normal lecturer is in view; if “Tyrannus” is a nickname, I think the latter option likelier, but “Tyrannus” also appears as a regular name in Ephesus (Baugh, “Paul and Ephesus,”
121
; Hemer, Acts in History,
234
).
. Baugh, “Paul and Ephesus,”
154–55
(citing e.g., I. Eph.
2065
).
. See Keener, “Asiarchs”; reproduced as ch.
12
in this book.
. E.g., Lake and Cadbury, Commentary,
239
; Bruce, Acts
¹
,
356
; Bruce, Commentary,
388–89
; Trebilco, “Asia,”
312
n
86
; Larkin, Acts,
275
; Witherington, Acts,
574
; Bock, Acts,
601
.
. Cf. also Ambrosiaster Comm. (on
2
Cor
11
:
23
; in Bray, Corinthians,
297
).
. Bruce, Acts
¹
,
356
.
. Bruce, Commentary,
388–39
; Bruce, Acts
¹
,
356
; Witherington, Acts,
574
.
. E.g., Polybius
9
.
17
.
3
; Catullus
32
.
10
; Silius Italicus
13
.
637–38; Plutarch Them.
30
.
1
; Heliodorus Eth.
4
.
8
; Xenophon Eph.
1
.
13
; Philostratus Her.
11
.
7
;
16
.
3
;
2
Sam
4
:
5
; see fuller comment in Keener, John,
592
. Some studied from sunrise until noon (Philostratus Vit. soph.
1
.
20
.
514
).
. Lake and Cadbury, Commentary,
239
.
. Watson, “Education,”
311–12
; cf. Stamps, “Children,”
198
.
. Cf. Suetonius Gramm.
4
;
24
; Lucian Tim.
54
; Philostratus Vit. Apoll.
1
.
16
.
. Witherington, Acts,
574–75
.
. Philostratus Vit. Apoll.
4
.
1
.
. Witherington, Acts,
574
–
75
.
. See Liefeld, “Preacher,”
206
.
. Cf. Baugh, “Paul and Ephesus,”
124–25
.
. With Witherington, Acts,
574–75
.
. See Judge, “Scholastic Community,”
126–27
; for Paul as a Christian philosopher (as well as Jewish sage) in Acts, see Malherbe, Philosophers,
150–54
. That Gamaliel’s aristocratic household also encouraged Greek education (t. Sot. 15
:
8
) may be significant in this situation, though Judge is probably right to give greater weight to Paul’s subsequent acquisition of these skills.
. Also Baugh, “Paul and Ephesus,”
119–30
. Baugh also notes (Baugh, “Paul and Ephesus,”
127–28
) that many rhetoricians in Ephesus also held public office.
. Baugh, “Paul and Ephesus,”
114–16
.
. Baugh, “Paul and Ephesus,”
64
.
. Keener, “Asiarchs”; on Asiarchs as Paul’s benefactors, cf. also Keener, Background Commentary,
380
; Dunn, Acts,
258
. Asiarchs often helped sponsor public teaching in Ephesus (Baugh, “Paul and Ephesus,”
154–55
).
. Engberg-Pedersen, Paul and Stoics,
15
.
. Stowers, “Resemble Philosophy?”
81–102
; cf. Schmeller, “Gegenwelten.”
. Cf. Alexander, “IPSE DIXIT,”
105
. Because Jews and Christians had both teachers and learners, Galen viewed them as “schools” founded by Moses and Christ (Alexander, “IPSE DIXIT,”
107
).
. See Sterling, “School.” Josephus and Philo each portray the Essenes as “radical philosophical communities” (Stowers, “Resemble Philosophy?”
94–95
).
. Engberg-Pedersen, Paul and Stoics,
78
(attributing this situation partly to Stoicism’s current predominance of teachers from high-status backgrounds).
. See e.g., Keener,
1–2
Corinthians,
3–5
,
27–32
,
35–37
and passim.
. See especially Malherbe, “Gentle as Nurse.”
. Engberg-Pedersen, Paul and Stoics, finds a more fundamental Stoic pattern in Paul’s reasoning, though I do not believe that it is exclusively Stoic (see Keener, Mind of the Spirit,
122–27
).
. In possible contrast to his use of philosophic language, Paul’s use of rhetorical devices may not have developed as much chronologically (see the statistics in Harvey, Listening,
286
).
. Stowers, “Diatribe,”
74
.
. Cf. e.g., Stowers, Diatribe,
18
; Tobin, Rhetoric in Contexts,
93–103
. The typical sense of “diatribe” uses dialogical form (Porter, “Diatribe,”
296; cf. Kustas, “Diatribe”; on characteristics more extensively, see Stowers, Rereading of Romans,
86–93
,
122–33
). It does appear in some others’ epistles (see Malherbe, Moral Exhortation, 129; Aune, Environment,
168
; Aune, Dictionary of Rhetoric,
165
; Tobin, Rhetoric in Contexts,
96
).
. Stowers, “Diatribe,”
80–81
.
. See Stowers, Diatribe,
175
; Malherbe, Philosophers,
5–6
,
22–33
(noting Epictetus, Bultmann’s source); cf. Lutz, “Musonius,”
6–7
n
13
. Diatribe served various forms of instructional settings (Stowers, “Diatribe,”
73
; Anderson, Rhetorical Theory,
243
).
. For a comparison, see Ulmer, “Advancement.”
. Cf. similar material in other Hellenistic Jewish sources (Stowers, Diatribe,
39–41
).
. Stowers, Diatribe,
183
.
. On Asianist versus Atticist rhetorical style, see e.g., Calboli, “Asianism.” But while Paul is no Atticist, at least his earlier letters do not fit Asianist style either (Anderson, Rhetorical Theory,
113
,
283
); Witherington, Story,
66
, finds more of this style in Ephesians.
. See Pogoloff, Logos, 176
.
. E.g., Lucian Herm.
9
; Philostratus Vit. soph.
1
.
10
.
494
;
1
.
21
.
519
;
2
.
21
.
604
; cf. Hock, Social Context,
52
. Some, however, demurred (e.g., Socrates, Xenophon Mem.
1
.
6
.
11–13
; Diogenes Laertius
2
.
27
).
. Winter, Philo and Paul,
20–25
(citing especially P. Oxy.
2190
).
. See Winter, Philo and Paul, 30–34
.
. Eunapius Lives
469
. One might even occasionally send a student to another teacher (John
1
:
36–37), though sometimes with challenging questions (Xenophon Mem.
3
.
1
.
1–3
,
11
).
. Cf. Backhaus, “Hörsaal.”
. The phrase appears also in
14
:
1
;
18
:
4
;
20
:
21
, and might reflect the language of Paul’s circle (
1
Cor
1
:
22
,
24
;
10
:
32
;
12
:
13
; cf. Rom
1
:
16
;
2
:
9–10
;
3
:
9
;
10
:
12
; Gal
3
:
28
; in a different sequence, Col
3
:
11
).
. Ephesus, like Ionia as a whole, claimed a Greek heritage (see Borchert, “Ephesus,”
116
; White, “Development,”
35
), although Ephesus was by now multicultural.
. E.g., Statius Theb.
6
.
249–54
; Lucian Alex.
2
; Philostratus Her. 28
.
10
.
. See e.g., Strabo
12
.
8
.
15
;
14
.
1
.
24
; Trebilco, “Asia,”
308–11
; Harrill, “Asia Minor,”
131
; Scherrer, “Ephesus: History,”
1026
(citing Seneca Ep. Lucil.
17
.
2
.
21
).
. Mitchell, Anatolia,
2
:
37
(noting Pliny Nat.
5
.
120
).
. With e.g., Trebilco, “Asia,”
310
.
. E.g., Pindar Nem.
5
.
2–3; Cicero Quint. fratr.
1
.
1
.
1
; Silius Italicus
4
.
1–7
; Statius Theb.
4
.
369
; Plutarch Cam.
24
.
1
; Tacitus Hist.
1
.
51
;
2
.
42
;
4
.
12
; Ann.
4
.
23
,
46
;
14
.
58
; cf. Valerius Flaccus
5
.
82–85
; Xenophon Eph.
1
.
12
.
. Cicero Flacc.
6
.
14
.
. Xenophon Eph.
1
.
1
.
. See e.g., Iamblichus Vit. Pyth.
2
.
11
; Eunapius Lives
465
.
. Some scholars have questioned his portrayal (cf. Günther, “Gescheiterte Mission”; Strelan, Artemis,
129–30
).
. See also Murphy-O’Connor, Paul,
127
.
. See Barrett, Acts,
905–6
.
. With Bruce, Commentary,
389
; Hemer, Acts in History,
187
; Dunn, Acts,
253
; Barrett, Acts,
905
; Bock, Acts,
601
.
. See Malherbe, Social Aspects,
63
.
. E.g., Seneca Ep. Lucil.
108
.
17–22
.
. E.g., Seneca Ep. Lucil.
110
.
14
,
20; Eunapius Lives
458
.
. See deSilva, Honor,
134–35
.