Acts 18:13

KJV

Saying, This [fellow] persuadeth men to worship God contrary to the law.

KJV (with Strong's)

Saying {G3004},{G3754} This {G3778} fellow persuadeth {G374} men {G444} to worship {G4576} God {G2316} contrary {G3844} to the law {G3551}.

Complete Jewish Bible

saying, “This man is trying to persuade people to worship God in ways that violate the Torah.”

Berean Standard Bible

“This man is persuading the people to worship God in ways contrary to the law,” they said.

American Standard Version

saying, This man persuadeth men to worship God contrary to the law.

Commentary

### SUMMARY
Acts 18:13 captures a pivotal moment in Paul's ministry in Corinth, as hostile Jewish leaders bring a formal accusation against him before Gallio, the Roman proconsul of Achaia. They charge Paul with persuading people to worship God in a manner "contrary to the law," attempting to frame his evangelistic efforts as a civil offense against Roman legal and religious order rather than an internal Jewish theological dispute. This accusation highlights the intense friction between traditional Jewish adherence to the Mosaic Law and the burgeoning Christian movement's emphasis on faith in Jesus Christ, which was perceived by some as a radical deviation from established norms.

### CONTEXT
* **Literary Context:** Acts 18:13 is situated within Paul's second missionary journey, specifically during his significant eighteen-month stay in Corinth, a bustling and influential Roman city. Prior to this verse, Paul had been diligently teaching in the synagogue, facing initial Jewish opposition that led him to turn his focus more towards the Gentiles, moving his base to the house of Titius Justus, a God-fearer (cf. [Acts 18:6-7](/acts/18-6-7 "Paul's Shift to Gentile Ministry")). Despite the opposition, the Lord had encouraged Paul in a vision, assuring him of divine protection and a fruitful ministry in Corinth (cf. [Acts 18:9-10](/acts/18-9-10 "The Lord's Encouragement to Paul")). The arrival of Gallio as proconsul provided the Jewish accusers with a new opportunity they hoped to exploit, believing a new Roman official might be more amenable to their charges against Paul. The immediate aftermath, detailed in [Acts 18:14-17](/acts/18-14-17 "Gallio's Dismissal of the Case"), reveals Gallio's astute dismissal of the case, recognizing it as an internal religious dispute rather than a matter of Roman law, thereby protecting Paul and allowing his ministry to continue unhindered by Roman authority.

* **Historical & Cultural Context:** Corinth was a strategic Roman colony, the capital of the province of Achaia, renowned for its commercial wealth, diverse population, and notorious immorality. As a Roman proconsul, Gallio (Lucius Junius Gallio Annaeanus) held significant judicial and administrative authority, typically serving a one-year term. His decision in this case is historically significant, as it provides a fixed point for dating Paul's ministry in Corinth, aligning with an inscription found in Delphi. Jewish communities in the Roman Empire generally enjoyed certain legal protections, including the right to practice their religion, which was considered an *religio licita* (a permitted religion). The accusers' strategy was to argue that Paul's teachings constituted a new, unauthorized religion or that he was inciting a breach of public order, thereby falling outside the scope of protected Jewish practice. They aimed to portray Paul's message as a threat to the established order, hoping Gallio would intervene and suppress the nascent Christian movement.

* **Key Themes:** This verse powerfully illustrates several enduring themes within the book of Acts and beyond. Primarily, it highlights the recurring theme of **Opposition to the Gospel**, where the message of Christ invariably meets resistance, particularly from those deeply entrenched in traditional religious systems who perceive it as a threat to their authority or understanding of God's law. The accusation also underscores the theme of **Misrepresentation and False Accusation**, as Paul's accusers deliberately distort his teachings, framing a theological dispute as a legal transgression. Furthermore, it showcases the **Interaction of the Church with Roman Authority**, demonstrating how God sovereignly uses secular governing bodies, even those initially hostile or indifferent, to protect His servants and advance His kingdom. Gallio's ruling, as seen in [Acts 18:14-17](/acts/18-14-17 "Gallio's Judgment"), inadvertently set a precedent that Christianity was, for a time, viewed by Roman authorities as a sect of Judaism, thus benefiting from Judaism's legal protections. This theme of divine providence in the face of persecution is crucial to understanding the early church's expansion, as seen in other instances where Roman officials protected Paul, such as in [Acts 23:23-30](/acts/23-23-30 "Paul's Transfer to Caesarea").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **persuadeth (Greek, _anapeíthō'_):** This term, derived from `anapíthō`, meaning "to incite" or "to win over," carries a strong connotation of deceptive or manipulative persuasion. The accusers use it to suggest that Paul is not merely teaching, but actively misleading or seducing people away from the "correct" worship of God. It implies an illicit or subversive influence, designed to alarm the Roman proconsul.
* **worship (Greek, _sébomai'_):** This verb signifies "to revere" or "to adore," specifically in a religious sense. The accusers are not denying that Paul's converts worship God, but rather that the *manner* of their worship, as taught by Paul, is fundamentally flawed or illicit. This highlights the core of the dispute: not *whether* God should be worshipped, but *how* He should be worshipped in light of the new covenant in Christ.
* **law (Greek, _nómos'_):** This word broadly refers to "law," "custom," or "regulation." In this context, it primarily refers to the Mosaic Law (Torah) and the established religious customs of Judaism. However, by bringing the charge before a Roman magistrate, the accusers implicitly suggest a violation of Roman law concerning authorized religions or public order. The nuance is that Paul's teaching was "beside" or "contrary to" what they considered the proper form of worship according to their interpretation of the Law, thereby potentially disrupting the peace.

#### Verse Breakdown
* **"Saying, This [fellow] persuadeth men":** The accusation begins with a direct and contemptuous assertion, using "this fellow" (`hoûtos`) to dismiss Paul's standing and character. The charge of "persuading men" is not merely about teaching, but about actively influencing and winning over individuals, implying a dangerous and potentially subversive activity in the eyes of the accusers and, they hoped, the Roman authorities.
* **"to worship God":** This phrase acknowledges that Paul's activities are indeed religious in nature and that the object of worship is God. However, the problem for the accusers is not the *object* of worship, but the *method* and *doctrine* associated with it. This sets the stage for the crucial qualifier that follows.
* **"contrary to the law":** This is the crux of the accusation. The Greek phrase `pará ton nómon` (contrary to the law) suggests a deviation from or a violation of established legal or religious norms. For the Jewish accusers, this primarily meant the Mosaic Law and the traditions derived from it. They viewed Paul's proclamation of Jesus as Messiah and the new covenant as a radical departure from, or even an abrogation of, the Law, which they believed was still binding in its entirety. They hoped Gallio would interpret "the law" as Roman law, thus making Paul's activities a punishable offense.

#### Literary Devices
The verse employs **Accusation** as its primary literary device, presenting a formal charge against Paul. This accusation is framed with clear **Antagonism**, evident in the dismissive "This fellow" and the loaded term "persuadeth," which implies illicit manipulation rather than legitimate teaching. There is also an element of **Legal Framing**, where a theological dispute is deliberately presented as a civil or criminal offense to leverage Roman authority. This attempt at legal framing also contains **Irony**, as the very law the accusers appeal to ultimately protects Paul, with Gallio discerning the true nature of the dispute as an internal religious matter, not a violation of Roman statutes. The verse also sets up a **Contrast** between the accusers' rigid adherence to their interpretation of the Law and Paul's message of a new way of worshiping God through Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 18:13 provides a powerful illustration of the inherent tension between the established religious order and the disruptive, yet divinely ordained, advance of the Gospel. The accusation that Paul was teaching worship "contrary to the law" encapsulates the fundamental challenge early Christianity posed to Judaism: was salvation achieved through adherence to the Mosaic Law, or through faith in Jesus Christ? This conflict is central to much of the New Testament, particularly Paul's epistles, where he meticulously articulates the fulfillment of the Law in Christ and the sufficiency of grace through faith. The episode underscores that true worship, as revealed in Christ, often transcends or redefines previous legalistic frameworks, leading to persecution from those who cling to old paradigms.

* [Galatians 2:16](/galatians/2-16 "Justification by Faith, Not Works of the Law")
* [Romans 10:4](/romans/10-4 "Christ is the End of the Law")
* [Matthew 5:17](/matthew/5-17 "Jesus Fulfills the Law")

### REFLECTION AND APPLICATION
The accusation against Paul in Acts 18:13 resonates deeply with the experiences of believers throughout history and today. It reminds us that faithfully proclaiming the Gospel, which challenges human-made systems and self-righteousness, often invites opposition and misunderstanding. Our message, rooted in Christ's finished work, may be perceived as "contrary" to prevailing cultural norms, secular ideologies, or even traditional religious practices that have lost their Christ-centered focus. This verse calls us to courage in the face of such accusations, trusting that God is sovereign over all authorities and can use even hostile situations to further His purposes. It also compels us to understand our faith deeply, so we can articulate the truth of the Gospel clearly, distinguishing between genuine biblical teaching and misrepresentations.

#### Questions for Reflection
* **In what ways might the message of the Gospel be perceived as "contrary to the law" or prevailing norms in our contemporary society?**
* **How can believers respond with grace and truth when faced with misrepresentation or false accusations about their faith?**
* **What does Gallio's response to this accusation (in the following verses) teach us about God's providence in protecting His people and advancing His kingdom through secular authorities?**

### FAQ
**Was Paul truly teaching something "contrary to the law" as understood by the Jewish people?**

Answer: From the perspective of the Jewish leaders who accused him, yes, Paul was teaching something "contrary to the law." They believed the Mosaic Law, with its rituals and requirements, was eternally binding for salvation and righteousness. Paul, however, taught that Christ was the fulfillment of the Law, and that salvation comes through faith in Jesus, not through adherence to the Law's ceremonial aspects (cf. [Romans 3:28](/romans/3-28 "Justification by Faith")). While Paul affirmed the moral law and did not advocate lawlessness, his emphasis on justification by faith apart from works of the Law was seen as a radical departure from traditional Jewish practice and understanding. He was not against the Law itself, but against using it as a means of salvation (cf. [Romans 7:12](/romans/7-12 "The Law is Holy")).

### CHRIST-CENTERED FULFILLMENT
The accusation against Paul in Acts 18:13, that he "persuadeth men to worship God contrary to the law," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. Jesus, too, was accused of violating the Law and traditions by the religious authorities of His day (cf. [Matthew 12:2-8](/matthew/12-2-8 "Jesus and the Sabbath")). He declared that He came not to abolish the Law but to fulfill it (cf. [Matthew 5:17](/matthew/5-17 "Jesus Fulfills the Law")), embodying its righteous demands and providing the perfect sacrifice that the Law's sacrificial system foreshadowed. Paul's ministry, therefore, was a direct extension of Christ's own mission, proclaiming that the true way to worship God is now through faith in the crucified and risen Christ, who is the end of the Law for righteousness to everyone who believes (cf. [Romans 10:4](/romans/10-4 "Christ is the End of the Law")). The "new way" of worship Paul taught was not lawlessness, but a worship rooted in the Spirit and truth, made possible by Christ's atoning work, which inaugurated the new covenant and transformed the very nature of humanity's relationship with God (cf. [John 4:23-24](/john/4-23-24 "True Worship in Spirit and Truth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 25:8

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Acts 6:13

And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

Acts 21:28

Crying out, Men of Israel, help: This is the man, that teacheth all [men] every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

Acts 24:5

For we have found this man [a] pestilent [fellow], and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

Acts 24:6

Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

Acts 18:4

And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

Acts 18:15

But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].