Acts 18:15

Act 18:15. Εἰ, if) Gallio speaks slightingly (contemptuously): as presently, in the word τούτων, of such matters.—ζήτημα) Such men do not like questions: ch. Act 23:29, CI. Lysias of Paul, “Whom I perceived to be accused of questions of their law, but—nothing,” etc.; Act 25:19-20, Festus of Paul, “They had certain questions against him of their own superstition.”—περὶ λόγου) concerning doctrine [Engl. Vers., words].—ὀνομάτων, names) But the question concerning the name Jesus is one of great moment. The names of the Gentiles were fables and shadows. The Christian religion has in it something peculiar; and therefore human reason, most curious as it is in respect to all other things, has an aversion from becoming acquainted with it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 18:15 . If we read the plural ζητήματα we may regard it as expressing contempt: “a parcel of questions,” Alford; but if they are questions of word (teaching) not deed (opposite ἔργον , factum ) and of names not things, verba , opposite πράγματα (Blass); i.e. , the arguments as to whether Jesus could rightly or not claim the title of Messiah, see also Page’s note. νόμου τοῦ καθʼ ὑμᾶς : of your law not Roman law; with the phrase cf. Act 17:28 (Act 16:39 [321] ), Act 24:22 . It is used only once elsewhere in N.T., by St. Paul, Eph 1:15 ( cf. Act 26:3 ). ὄψεσθε αὐτοί , cf. Mat 27:4 ; Mat 27:24 ; pronoun emphatic, Act 13:18-19 ; so in LXX, Num 13:19 , Jdg 7:17 ; Jdg 21:21 , etc. Blass quotes two passages from Epictetus, ii., 5, 30, and iv., 6, 41. κριτὴς γὰρ ἐγὼ : omit γάρ ; pronoun more emphatic; they could determine their matters according to their own law; so Lysias, xxiii., 29, Festus, xxv., 19. οὐ βούλομαι : “I am not minded,” R.V.; the decision while it testifies to the strength of Gallio’s character, since unlike Pilate he would not allow himself to be influenced against his better judgment, expresses at the same time his sovereign contempt for the Jews and their religion; to him as to his brother Seneca the Jews were only sceleratissima gens (Aug [322] , De Civ. Dei , vi., 10). The decision shows no favourable inclination to Christianity itself, but this does not take away from its importance as proving that so far as the Roman authorities were concerned the freedom of speech thus granted would enable the religion of the Christ to make its way through the civilised, i.e. , the Roman world; cf. Ramsay, St. Paul , p. 260, who sees in his residence at Corinth an epoch in Paul’s life not only as regards his doctrine and his presentation of it but also as regards his aim that Christianity should be spread throughout the empire, an aim made more clear by the imperial policy of which Gallio was the exponent.

[321] R(omana), in Blass, a first rough copy of St. Luke.

[322] Augustine.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

For this profane man thinketh that the controversy of religion, is but a brawl about words, and for no matter of substance.

As if a man have not spoken well, as the case of your religion standeth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

if it be a question of words and names, and of your law . . . I will be no judge, &c.--in this only laying down the proper limits of his office.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. But if it be a question of words] περι λογου, Concerning doctrine and names - whether the person called Jesus be the person you call the Messiah. And of your law - any particular nicety, concerning that law which is peculiar to yourselves: Look ye to it - settle the business among yourselves; the Roman government does not meddle with such matters, and I will not take upon me to - decide in a case that does not concern my office. As if he had said: "The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please." A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man's religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man's private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. Of words and names. These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth in many places, especially in the Epistle to Titus, (Titus 1:14, and Titus 3:9.) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) But if it be a question of words and names, and of your law.—The second noun is in the singular number in the Greek. St. Paul was known as a speaker, one who preached the word of God, and with that, as distinct from acts, Gallio had nothing to do. The “names” were those which he had probably heard of at Rome, even before he came to Corinth. (See Note on Act_18:2.) Was a teacher whom both parties spoke of as Jesus the Nazarene entitled also to bear the name of Christos? In the emphasis laid on “your law” (literally, the law which affects you), the judge intimates that he sees through their appeal to law. It is Jewish, and not Roman law, which they are seeking to vindicate, and he will not make himself, as Pilate, after a weak protest (Joh_18:3), had done (Gallio may well have known the history), the executioner of an alien code. With a strong emphasis on the pronoun, he ends with, “I, for my part, have no wish to be a judge of these things.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. But if they are questions about words and names] The oldest authorities give the plural “questions,” and there would no doubt have been many points brought forward from St Paul’s teaching to which the Jews would object. And whether Jesus was the Christ or not would seem to the Roman a matter entirely of definition, and on which the law had no bearing. If he had heard the name of “Christus” at Rome, it would make Gallio the more ready to imitate his royal master, and get rid of the disputants as fast and as far as possible.

and of your law] Better, and of your own law. The words are literally “the law among (or according to) you.” The accusers had without doubt been striving to make out that in teaching a different manner of worship (Act_18:13) Paul was bringing forward a religion not enjoying toleration by the Roman government. But Gallio sees through their intention, and counting them all for Jews, he will not be drawn into their questions.

look ye to it] Better, look to it yourselves (as R. V.). The pronoun is very emphatic in the Greek.

for I will be no judge of such matters] The oldest authorities omit “for,” and the Revised Version makes it plain that “will” is not here an auxiliary verb, as it often is in English. “I am not minded to be a judge of these matters.” Gallio knows his own business and will only mind that. It is not a case where his jurisdiction can interfere, and so he leaves the whole untouched. There is no question here about his own regard and disregard of enquiries about religion. He sits to administer Roman law, and this dispute among the Jews at Corinth lies outside his cognizance altogether.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he drave them from the judgment seat. He would not hear, and try the cause; but dismissed them with threatening them, if ever they brought an affair of that kind to him any more.

And he drave them from the judgment seat. He would not hear, and try the cause; but dismissed them with threatening them, if ever they brought an affair of that kind to him any more.

Acts 18:17

act 18:17

act 18:17

act 18:17Then all the Greeks took Sosthenes,.... These were not the Greeks or Gentiles that were devout persons, or converted to Christianity, and were on the side of Paul, and fell foul on Sosthenes, as being his chief accuser; for this is not agreeably to the spirit and character of such persons, but the profane and unconverted Greeks, who observing that Gallio sent the Jews away, with some resentment and contempt, were encouraged to fall upon the principal of them, and use him in a very ill manner; it is very likely that this person was afterwards converted, and is the same that is mentioned in Co1 1:1. The name is Greek, and there is one of this name mentioned among the executors of Plato's will (w). This man was now

chief ruler of the synagogue; chosen in, very likely, upon Crispus becoming a Christian, and being baptized:

and beat him before the judgment seat; of Gallio; before he and his friends could get out of court:

and Gallio cared for none of these things; which might not be owing to any sluggishness in him, but to an ill opinion he had of the Jews, as being a turbulent and uneasy people, and therefore he connived at some of the insolencies of the people towards them; though it did not become him, as a magistrate, to act such a part, whose business it was to keep the public peace, to quell disorders, to protect men's persons, and property, and prevent abuse and mischief, and to correct and punish for it. The Arabic version renders it, "and no man made any account of Gallio"; they did not fear his resentment, he having drove the Jews from the judgment seat.

(w) Laert. l. 3. in Vita Platon.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 15. A question of words or names] Gallio esteemed no better of divine doctrine than vain words, and airy discourses. His brother Seneca jeereth the Jews for casting away a seventh part of their time upon a weekly sabbath. Profane persons hold it a madness to be so conscientious. Philosophandum, sed paucis. Religiosum esse oportet, sed non religantem, {a} A little religion serves turn well enough.

{a} Aug. de Civ. Dei.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Of words - A dispute about words, for such he would regard all their controversies about religion to be.

And names - Probably he had heard something of the nature of the controversy, and understood it to be a dispute about names; that is, whether Jesus was to be called the Messiah or not. To him this would appear as a matter pertaining to the Jews alone, and to be ranked with their other disputes arising from the difference of sect and name.

Of your law - A question respecting the proper interpretation of the Law, or the rites and ceremonies which it commanded. The Jews had many such disputes, and Gallio did not regard them as coming under his cognizance as a magistrate.

Look ye to it - Judge this among yourselves; settle the difficulty as you can. Compare Joh 18:31.

For I will be no judge ... - I do not regard such questions as pertaining to my office, or deem myself called on to settle them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A question of words; which have been spoken about the controversies of religion.

And names; as, whether Jesus was to be called Christ or the Messiah; and whether his disciples might be called Christians.

And of your law; concerning circumcision, as whether none may be saved without it.

I will be no judge of such matters; he acknowledges his unfitness and unwillingness to determine such things as did not belong unto him, or he did not understand.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Words—So far as the doctrines were concerned, Gallio would consider them as so much worthless words.

Names—Of persons, as Moses and Jesus, which probably occurred in the statement of the prosecutors, and which Gallio would consider an mere names.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They are questions about for it be a question of, A.V. and T.R.; your own for of your, A.V., an unnecessary change; look to it yourselves for look ye to it, A.V.; I am not minded to be a for for I will be no, A.V. and T.R.; these for such, A.V.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But if it be - He speaks with the utmost coolness and contempt, a question of names - The names of the heathen gods were fables and shadows. But the question concerning the name of Jesus is of more importance than all things else under heaven. Yet there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 14

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

15. ζητήματα with אABDE. Vulg. ‘quaestiones.’

γὰρ after κριτὴς omitted with אABD. Not represented in Vulg.

15. εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀσνομάτων, but if they are questions about words and names. The use of the indicative ἐστίν shews that Gallio considers this is what they are.

There would no doubt be many points brought forward from St Paul’s teaching to which the Jews would object. And whether Jesus was the Christ or not would seem to the Roman a matter entirely of definition, and on which the law had no bearing. If he had heard the name of ‘Christus’ at Rome (see on Act 18:2), it would make Gallio the more ready to imitate his royal master, and get rid of the disputants as fast and as far as possible.

καὶ νόμου τοῦ καθ’ ὑμᾶς, and of your own law. On this circumlocution see Act 17:28 note. The accusers had without doubt been striving to make out that in teaching a different manner of worship (Act 18:13) Paul was bringing forward a religion not enjoying toleration by the Roman government. But Gallio sees through their intention, and counting them all for Jews, he will not be drawn into their questions.

ὄψεσθε αὐτοί, look to it yourselves. The pronoun is very emphatic. For the form ὄψεσθε used as an imperative, cf. LXX. Num 13:19, καὶ ὄψεσθε τὴν γῆν τίς ἐστι, καὶ τὸν λαόν. Also Jdg 7:17; Jdg 21:21; 1Sa 6:9; &c.

κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι, I am not minded to be a judge of these matters. Gallio knows his own business and will only look to that. It is not a case where his jurisdiction can interfere, and so he leaves the whole untouched. There is no question here about his own regard and disregard of enquiries about religion. He sits to administer Roman law, and this dispute among the Jews at Corinth lies outside his cognizance altogether.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] ζητήματα has apparently been alterèd to ζήτημα to suit the sense, there being but one question before Gallio. But the plural expresses contempt: If it is questions, &c.: as we should say, ‘a parcel of questions.’ See ch. 23:29.

ὀνομάτων] e.g. Paul asserted Jesus to be the Christ, which the Jews denied. This to a Roman would be a question of names.

τ. καθʼ ὑμᾶς, with emphasis: see reff. So Lysias (ch. 23:29) declined to decide Paul’s case; and Festus (ch. 25:20), though he did not altogether put the enquiry by, wished to judge it at Jerusalem, where he might have the counsel of those learned in the Jewish law.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Question. The best texts read the plural, guests. See on ch. Act 14:2. Judge. In the Greek the position of the word is emphatic, at the beginning of the sentence : "Judge of these matters I am not minded to be."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.