TRV
See on the biblical-era map
Study This Verse
Commentary on Acts 18 verses 12–17
We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there.
I. Paul is accused by the Jews before the Roman governor, Act 18:12, Act 18:13. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Dulcis Gallio - Sweet Gallio, for his sweet disposition; and is said to have been universally beloved. Now observe, 1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief. They were unanimous in it: they came upon him with one accord; hand joined in hand to do this wickedness. They did it with violence and fury: They made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial. 2. How falsely Paul is accused before Gallio (Act 18:13): This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deu 13:2): but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law.
II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, Act 18:14, Act 18:15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe,
1.He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, "If it were a matter of wrong, or wicked lewdness, - if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality, - I should think myself bound to bear with you in your complaints, though they were clamorous and noisy;" for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the decorum that might be, yet they should hear it out. But,
2.He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (Act 18:15): "If it be a question of words and names, and of your law, look you to it: end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my patience with the hearing of it, nor burden my conscience with giving judgment upon it;" and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (Act 18:16), and ordered another cause to be called. Now, (1.) Here was something right in Gallio's conduct, and praise-worthy - that he would not pretend to judge of things he did not understand; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not himself be the tool of their malice, to give judgment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and with which he ought to have acquainted himself. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scornfully and profanely called them. They are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any enquiries concerning it.
III. The abuse done to Sosthenes, and Gallio's unconcernedness in it, Act 18:17. 1. The parties put a great contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems most probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (Co1 1:1), as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, either joint-ruler with Crispus (Act 18:8), or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel (Act 18:4, Act 18:6), and that the native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their own judges. 2. The court put no less a contempt upon the cause, and the persons too. But Gallio cared for none of these things. If by this be meant that he cared not for the affronts of bad men, it was commendable. While he steadily adhered to the laws and rules of equity, he might despise their contempts; but, if it be meant (as I think it is) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is wickedness done in the place of judgment (which Solomon complains of, Ecc 3:16), and nothing done to discountenance and suppress it. Gallio, as a judge, ought to have protected Sosthenes, and restrained and punished the Greeks that assaulted him. For a man to be mobbed in the street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and equity cannot enter; for he that departeth from evil maketh himself a prey, Isa 59:14, Isa 59:15. Those that see and hear of the sufferings of God's people, and have no sympathy with them, nor concern for them, do not pity and pray for the, it being all one to them whether the interests of religion sink or swim, are of the spirit of Gallio here, who, when a good man was abused before his face, cared for none of these things; like those that were at ease in Zion, and were not grieved for the affliction of Joseph (Amo 6:6), like the king and Haman, that sat down to drink when the city Shushan was perplexed, Est 3:15.
"Saying, This fellow seduceth men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you. 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. And he drave them from the judgment-seat." This Gallio seems to me to have been a sensible man. Thus observe, when these had said, "Against the law he seduceth men to worship God," he "cared for none of these things": and observe how he answers them: "If indeed it were" any matter affecting the city, "any wrong-doing or wicked lewdness," etc. And observe how prudent he is: for he does not say straightway, I care not, but, "If," says he, "it were a matter of wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you; but if it be a question of doctrine and words and of your law, see ye to it, for I do not choose to be a judge of such matters." He taught them that not such are the matters which crave a judicial sentence, but they do all things out of order. And he does not say, It is not my duty, but, "I do not choose," that they may not trouble him again. Thus Pilate said in the case of Christ, "Take ye Him, and judge him according to your law." But they were just like men drunken and mad.
Continue studying Acts 18:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
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 (Acts 18:6-7). Despite the opposition, the Lord had encouraged Paul in a vision, assuring him of divine protection and a fruitful ministry in Corinth (Acts 18:9-10). 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, 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, 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.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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 (Romans 3:28). 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 (Romans 7:12).
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 (Matthew 12:2-8). He declared that He came not to abolish the Law but to fulfill it (Matthew 5:17), 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 (Romans 10:4). 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 (John 4:23-24).