ACC ~ Acts 18 v12 - 17

OVERVIEW:

Modern historical study has been able to use this passage as a valuable fixed point in dating the life of Paul. Gallio’s proconsulship should be dated to 52-53 and most probably was cut short in the fall of 52 because of his health. Thus Paul was brought before Gallio sometime between the spring and early fall of 52. The charge brought by the Jews echoes that brought against Stephen (Acts 6:1), but there is a difference: they accuse Paul of breaking Roman law by influencing “the people” (Acts 18:13) and not just the Jews. It is likely that the Jews were trying to show Paul’s religion as so different (“contrary to the law”) from Judaism in order to bring up the question of Paul’s legal status. If they could show that Paul was not practicing Judaism, then his activity would have to count as a new religion and be deprived of legal status. Gallio’s speech shows that he considers the differences between Christianity and Judaism minor and internal such that Christianity does not stand as a new religion. Such a judgment sets a precedent in Roman law, portrayed here as the first of its kind, that Christianity is not a crime. The actions of some of the Jews of Corinth against Paul are similar to the actions of the Jewish leaders against Jesus before Pilate, and yet here, Gallio’s actions stand as a condemnation of Pilate’s, which contradicted his declaration of Jesus’ innocence (CHRYSOSTOM). Chrysostom portrays Gallio as a prudent governor who sees through the pretext of the Jews and as one who presents himself as having no concern for the matters at hand in order to keep the Jews out of his court. Such shame reveals the nature of these people as violent when they pounce upon Sosthenes, whom Chrysostom sees as Paul’s later companion and who, he believes, is also called Gaius in 1 Corinthians. In his being beaten, Chrysostom sees evidence of his faith in that he is drawn into an imitation of Christ, a sharing with God, who endures, and does not give, insult and injury.

18:14 | No Wrongdoing

THE IMPLICATIONS OF GALLIO’S ACTIONS. CHRYSOSTOM: 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.” CATENA ON THE ACTS OF THE APOSTLES 18.14.

18:17 | Gallio Paid No Attention

SHAME LEADING TO VIOLENCE. CHRYSOSTOM: He taught them that such matters do not demand a judicial sentence, but they were doing everything out of order. And he does not say, “It is not my duty,” but “I do not choose,” so that they may not trouble him again. Thus Pilate said in the case of Christ, “Take him, and judge him according to your law.” But they were just like drunkards and madmen. “And he drove them from the judgment seat”—he effectively closed the tribunal against them. “Then all seized Sosthenes the ruler of the synagogue and beat him before the judgment seat. And Gallio cared for none of these things.” This thing, of all others, set them on to this violence: their persuasion that the governor would not even let himself become aware of it. It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy and another for those to learn that he cared nothing for the affair. HOMILIES ON ACTS OF THE APOSTLES 39.

SOSTHENES. CHRYSOSTOM: “Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed and were baptized.” “With his whole house”: observe the converts in those times doing this with their entire household. [Paul] refers to this Crispus where he writes, “I baptized none save Crispus and Gaius.” This [same] I take to be called Sosthenes—evidently a believer, insomuch that he is beaten and is always present with Paul. HOMILIES ON THE ACTS OF THE APOSTLES 39.

IMITATING SOSTHENES. CHRYSOSTOM: This man let us also imitate: to them that beat us, let us return blow for blow, by meekness, by silence, by long-suffering. More grievous these wounds, greater this blow and more heavy. … You, a human being, insult your fellow man? You, a servant, your fellow servant? But why do I wonder at this, when many even insult God? Let this be a consolation to you when suffering insult. Are you insulted? God also is insulted. Are you reviled? God also was reviled. Are you treated with scorn? Why, so was our Master also. In these things he shares with us but not so in the contrary things. For he never insulted another unjustly: God forbid! He never reviled, never did a wrong. So that we are those who share with him, not you. For to endure when insulted is God’s part; to be merely abusive is the part of the devil. HOMILIES ON THE ACTS OF THE APOSTLES 39.