TRV
Translation
King James Version
And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
KJV (with Strong's)
And G1161 when Paul G3972 was now about G3195 to open G455 his mouth G4750, Gallio G1058 said G2036 unto G4314 the Jews G2453, If G1487 G3303 G3767 it were G2258 a G5100 matter of wrong G92 or G2228 wicked G4190 lewdness G4467, O G5599 ye Jews G2453, reason G2596 G3056 would G302 that I should bear G430 with you G5216:
Complete Jewish Bible
Sha’ul was just about to open his mouth, when Gallio said to the Jews, “Listen, you Jews, if this were a case of inflicted injury or a serious crime, I could reasonably be expected to hear you out patiently.
Berean Standard Bible
But just as Paul was about to speak, Gallio told the Jews, “If this matter involved a wrongdoing or vicious crime, O Jews, it would be reasonable for me to hear your complaint.
American Standard Version
But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you:
World English Bible Messianic
But when Paul was about to open his mouth, Gallio said to the Jews, “If indeed it were a matter of wrong or of wicked crime, you Jews, it would be reasonable that I should bear with you;
Geneva Bible (1599)
And as Paul was about to open his mouth, Gallio saide vnto the Iewes, If it were a matter of wrong, or an euill deede, O ye Iewes, I would according to reason maintaine you.
Young's Literal Translation
and Paul being about to open his mouth, Gallio said unto the Jews, `If, indeed, then, it was anything unrighteous, or an act of wicked profligacy, O Jews, according to reason I had borne with you,
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In the KJVVerse 27,572 of 31,102
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Commentary on Acts 18 verses 12–17
12 ¶ And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
13 Saying, This fellow persuadeth men to worship God contrary to the law.
14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
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.
16 And he drave them from the judgment seat.
17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–17. Public domain.
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John ChrysostomAD 407
Homily on Acts 39
"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.
John ChrysostomAD 407
CATENA ON THE ACTS OF THE APOSTLES 18.14
He condemns Pilate, who did not find any proven accusation against Jesus, the Word of God, yet had him flogged and handed him over to death, saying, “I find no pretext for the death of this man.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 18:14 captures a pivotal moment in the Apostle Paul's ministry in Corinth, where the Roman proconsul Gallio decisively intervenes in a dispute brought by the Jewish community against Paul. As Paul prepares to defend himself against accusations of persuading people to worship God "contrary to the law," Gallio swiftly dismisses the case, declaring that his court will not arbitrate matters of religious doctrine but only genuine criminal offenses or serious civil wrongs. This ruling highlights the pragmatic nature of Roman justice and inadvertently provides a crucial period of legal protection for the nascent Christian movement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Irony is evident in the fact that the very authority the Jewish leaders hoped would condemn Paul instead becomes his unexpected protector, dismissing their charges. This also serves as a powerful instance of Divine Providence, as Gallio's seemingly secular decision directly fulfills God's earlier promise to Paul in Acts 18:10 that no one would harm him. Furthermore, the dialogue itself establishes a clear Contrast between the nature of Jewish religious law and Roman civil law, highlighting the distinct spheres of jurisdiction and the early church's position within the Roman legal framework. Gallio's precise legal language also serves as a form of Foreshadowing, hinting at the broader Roman legal protections the early church would sometimes enjoy, even amidst persecution, as long as their activities were not deemed a threat to public order or Roman authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 18:14 offers profound insights into God's sovereign work through secular authorities and the nature of the early church's interaction with the governing powers. Gallio's decision, though motivated by Roman legal principles rather than theological conviction, demonstrates how God can use unexpected means and even the pragmatic neutrality of earthly rulers to protect His servants and advance His kingdom. This event underscores the principle that God's plan for the spread of the Gospel is often realized through the ordinary workings of society, including its legal systems. It also highlights the early church's need to navigate the complexities of civil law while remaining faithful to its divine mission, distinguishing between matters of faith and matters of state.
REFLECTION AND APPLICATION
Acts 18:14 provides a powerful reminder that God is sovereign over all earthly authorities and circumstances, actively working to protect His people and advance His purposes, even through unexpected channels. In the face of opposition or false accusations, this passage encourages believers to trust in God's providential care, knowing that He can orchestrate events to ensure the Gospel's continued spread. It also challenges us to discern carefully between genuine wrongdoing that falls under civil jurisdiction and theological disagreements or matters of conscience. Not every conflict warrants legal or severe intervention; some are internal matters of faith that require spiritual discernment and grace. This passage calls us to pray for and respect those in authority, recognizing that their decisions, even when seemingly secular, can be part of God's larger plan for justice and the flourishing of His kingdom.
Questions for Reflection
FAQ
Who was Gallio and why is his decision in Acts 18:14 so significant?
Answer: Gallio was the Roman proconsul of Achaia, the province that included Corinth, during Paul's ministry there. His proconsulship is historically datable to approximately 51-52 AD, making this verse a crucial chronological anchor for dating events in Paul's missionary journeys. His decision is significant because he refused to arbitrate a religious dispute, viewing it as an internal matter of Jewish law rather than a violation of Roman civil law. This ruling provided a vital period of legal protection for the early Christian movement, as it effectively declared Christianity, at least for a time, to be a sect within Judaism and therefore a religio licita (a permitted religion) under Roman law, rather than a new, unauthorized cult. This allowed the Gospel to spread without immediate state suppression in Corinth.
What does "wrong or wicked lewdness" mean in the context of Gallio's statement?
Answer: In Acts 18:14, Gallio uses "wrong" (Greek: adikēma) to refer to a civil injury or an act of injustice that falls under legal jurisdiction. "Wicked lewdness" (Greek: ponērós rhaidioúrgēma) is a stronger phrase, denoting a malicious, depraved, or serious criminal act. Gallio's statement means that he would only intervene if Paul were accused of actual civil crimes or serious moral offenses that violated Roman law. He was not interested in mediating theological disagreements or disputes over Jewish religious practices, as these were not within his purview as a Roman magistrate. His focus was on maintaining public order and enforcing Roman statutes, not on adjudicating religious doctrines.
CHRIST-CENTERED FULFILLMENT
Acts 18:14, though seemingly a secular legal event, resonates with profound Christ-centered fulfillment. Gallio's refusal to judge matters of religious law points to the nature of Christ's kingdom, which, as Jesus Himself declared to Pilate, "is not of this world" (John 18:36). Christ's authority is spiritual and eternal, transcending earthly legal systems and human judgments. Furthermore, Gallio's dismissal of the charges against Paul, ensuring the continued spread of the Gospel, mirrors the ultimate vindication of Christ. Just as Paul was protected to fulfill his mission, Christ, through His resurrection, was vindicated as the righteous Son of God, enabling the very mission that Paul carried out. The "reason" (Greek: logos) Gallio speaks of, which would compel him to hear a legitimate case, ultimately finds its truest and most complete embodiment in Christ Himself, who is the Logos, the Word of God, the very essence of divine reason and truth. His perfect life, atoning death, and glorious resurrection are the ultimate "matter" that demands the world's attention and judgment, not according to human laws, but according to divine righteousness, culminating in His role as the righteous Judge of all.