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;
Parallel Translations
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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;
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And as Paul was about to open his mouth Gallio sayde vnto the Iewes: yf it were a matter of wronge or an evyll dede (o ye Iewes) reason wolde that I shuld heare you:
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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.
Cross-references (14)
Passages linked to Acts 18:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Peter 3:14-15 But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.” But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear,
- Mark 9:19 He answered him, “Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.”
- Luke 21:12-15 But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name’s sake. It will turn out as a testimony for you. Settle it therefore in your hearts not to meditate beforehand how to answer, for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
- Acts 13:18 For a period of about forty years he put up with them in the wilderness.
- Acts 21:39–22:2 But Paul said, “I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.” When he had given him permission, Paul, standing on the stairs, beckoned with his hand to the people. When there was a great silence, he spoke to them in the Hebrew language, saying, “Brothers and fathers, listen to the defense which I now make to you.” When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said,
- Acts 23:27-29 “This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman. Desiring to know the cause why they accused him, I brought him down to their council. I found him to be accused about questions of their law, but not to be charged with anything worthy of death or of imprisonment.
- Acts 25:11 For if I have done wrong and have committed anything worthy of death, I don’t refuse to die; but if none of those things is true that they accuse me of, no one can give me up to them. I appeal to Caesar!”
- Acts 25:18-20 When the accusers stood up, they brought no charges against him of such things as I supposed; but had certain questions against him about their own religion, and about one Jesus, who was dead, whom Paul affirmed to be alive. Being perplexed how to inquire concerning these things, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters.
- Acts 25:26 of whom I have no certain thing to write to my lord. Therefore I have brought him out before you, and especially before you, King Agrippa, that, after examination, I may have something to write.
- Acts 26:1-2 Agrippa said to Paul, “You may speak for yourself.” Then Paul stretched out his hand, and made his defense. “I think myself happy, King Agrippa, that I am to make my defense before you today concerning all the things that I am accused by the Jews,
- Romans 13:3 For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the authority,
- 2 Corinthians 11:1 I wish that you would bear with me in a little foolishness, but indeed you do bear with me.
- 2 Corinthians 11:4 For if he who comes preaches another Jesus, whom we didn’t preach, or if you receive a different spirit, which you didn’t receive, or a different “good news”, which you didn’t accept, you put up with that well enough.
- Hebrews 5:2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain As much as in right I could.
As much as in right I could.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 14 And when Paul was now about to open…
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:
Ver. 14. Or wicked lewdness] The Greek word, ραδιουργημα, doth elegantly set forth the disposition of a lewd man; which is to be easily drawn to any wicked way. If the devil do but hold up his finger, he may have him at his beck and obedience; he is the devil’s clay and wax, and may be wrought to anything with a wet finger.
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.
Matthew Poole 1685 · Public Domain To open his mouth; to make his apology, and…
To open his mouth; to make his apology, and to speak in his own defence.
A matter of wrong; as murder, theft, or any such injury, which judges do usually determine of.
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Reason would that I should bear with you; I would endure any trouble to hear and understand it, I should think it my duty to suffer you to say as much as you would in your case.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But if it be a question of words,.... "Or…
But if it be a question of words,.... "Or of the word", what the Jews called the word of God, which Gallio did not pretend to understand: "and names"; as the names of God, of Jesus, and of Christ, whether he is God, and the Messiah:
and of your law; concerning circumcision, whether these Christians, and the proselytes they make, are obliged unto it:
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look ye to it; suggesting that this was a matter that lay before them, and they were the proper judges of, and might determine for themselves, since they had the free exercise of their religion, and a right of judging of everything that respected that within themselves, and for which they were best furnished, as having a more competent knowledge of them; as the Arabic version renders it, "and ye are more learned in these things"; and most conversant with them:
for I will be no judge of such matters; and it would be well if every civil magistrate would act the same part, and not meddle with religious affairs, any further than to preserve the public peace.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 14. Paul was now about to open his…
Verse 14. Paul was now about to open his mouth] He was about to enter on his defense; but Gallio, perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows.
If it were a matter of wrong] αδικημα, Of injustice; any thing contrary to the rights of the subject.
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Or wicked lewdness] ραδιουργημα πονηρον, Destructive mischief. (See Clarke on Ac 13:10, where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society or against the state.
Reason would that I should bear with you.] κατα λογον αν ηνεσχομην υμων, According to reason, or the merit of the case, I should patiently hear you.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Act 18:14-16. And when Paul was now about to…
Act 18:14-16. And when Paul was now about to open his mouth — To speak in his own defence; Gallio — Sensible of the futility of the charge; said to the Jews, If it were a matter of wrong, or wicked lewdness — With which you charged the person you have now brought before me: that is, If you accused this man of any injury done to particular persons, or of wantonly disturbing the peace of society; reason would — That is, it were reasonable; that I should bear with you — In this prosecution; and even that I should exert the power with which I am invested, to punish the offender in proportion to his crime. But if it be a question of words —
Greek, περι λογου, concerning discourse, or doctrine; and of names, and of your law — If your accusation respect opinions taught by Paul, which ye think heretical; and whether the names of the Christ, and the Son of God, which he hath given to any one, ought to be given to that person; and whether all who worship the God of the Jews, are bound to worship him according to the rites of your law; look ye to it — These are matters which belong to yourselves, and with which, as a magistrate, I have no concern. I will be no judge of such matters — Matters so foreign to my office. The apparent coolness and contempt with which Gallio speaks of the matters in debate between Paul and the Jews does not merit commendation, but the severest censure. The names of the heathen gods, and the institutions concerning their worship and service, were fables, shadows, and deceits; but the question concerning the name of Jesus, his person, character, and offices, and the worship and service of the living and true God, 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. And he drave them from the judgment-seat — Not regarding their clamorous importunity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain About to open his mouth - In self-defense, ever…
About to open his mouth - In self-defense, ever ready to vindicate his conduct.
A matter of wrong - Injustice, or crime, such as could be properly brought before a court of justice.
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Or wicked lewdness - Any flagrant and gross offence. The word used here occurs nowhere else in the New Testament. It denotes properly an act committed by him who is skilled, facile, or an adept in iniquity an act of a veteran offender. Such crimes Gallio was willing to take cognizance of.
Reason would ... - Greek: “I would bear with you according to reason.” There would be propriety or fitness in my hearing and trying the case. Thai is, it would fall within the sphere of my duty, as appointed to guard the peace, and to punish crimes.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain If it were a matter of wrong or wicked…
If it were a matter of wrong or wicked lewdness--any offense punishable by the magistrate.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. Paul… mouth—Paul was not allowed a defence, because…
14. Paul… mouth—Paul was not allowed a defence, because there was no charge.
Wrong—Positive crime.
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Lewdness—Rather, laxity; misconduct from easy carelessness, yet often arising to presumption and recklessness.
O ye Jews—The repugnance of the easy and graceful literary philosopher appears in every clause.
Bear with you—However severe the endurance.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. And (But) when Paul was now about to…
14. And (But) when Paul was now about to open his mouth] There is nothing in the Gk. which requires the word “now.” The Roman has too much contempt for the whole matter and all who are concerned in it to listen to any defence. For the law of the Jews, its breach or its observance, he has no care, and will not be used by either party.
Gallio said unto the Jews] He does not need to hear both sides of a question about which he will give no opinion.
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If indeed it were a matter of wrong or of wicked lewdness (villany)] The old word “lewdness” has grown to have a different meaning from that which it had when the A. V. was made. The two things of which the magistrate would take account are (1) any evil doing (cp. Act_24:20), an act of injustice, or (2) any unscrupulous conduct involving moral wrong. He would be, that is, a minister of law and equity, for that was his duty.
reason would that I should bear with you] He shews by his language how far he feels the Roman citizen above the tolerated Jews. But if their case called for its exercise they should have the benefit of toleration and he would inquire into matters that were the business of his office.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) When Paul was now about to open his…
(14) When Paul was now about to open his mouth.—The phrase always implies, as has been noticed (see Note on Act_8:35), the beginning of a set discourse. St. Paul was about to begin a formal apologia. This, however, proved to be unnecessary.
Gallio said unto the Jews.—The proconsul could hardly have resided in Achaia for eighteen months without hearing of the new movement. He knew the Jews. He probably knew something of St. Paul. On the assumption already referred to (see Note on Act_18:12) the knowledge may have been fuller than appears on the surface. In any case, from his standpoint, as philosopher and statesman, it was not a matter for his tribunal. He was not anxious to draw a hard and fast line as to the relligiones licitæ recognised by the State.
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A matter of wrong or wicked lewdness.—Better, a matter of crime or fraud. “Lewdness,” which to us suggests a special class of crimes, is used as “lewd” had been in Act_17:5. The Greek word is very closely connected with that translated “subtlety” in Act_13:10. Both words were probably used in a strictly forensic sense—the first for acts of open wrong, such as robbery or assault; the second for those in which a fraudulent cunning was the chief element.
Reason would that I should bear with you.—The very turn of the phrase expresses an intense impatience. Even in the case supposed, his tolerance would have required an effort. As it was, these Jews were now altogether intolerable.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But for and, A.V.; about for now about, A.V.;…
But for and, A.V.; about for now about, A.V.; if indeed for if, A.V.; of wicked villainy for wicked lewdness, A.V. The Greek rJadiourghma occurs only here in the New Testament or elsewhere; rJadiourgia, which is not uncommon in Greek writers, occurs in Act_13:10.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Act 18:14 - Act 18:15.
Acts
GALLIO
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Act 18:14 - Act 18:15.
There is something very touching in the immortality of fame which comes to the men who for a moment pass across the Gospel story, like shooting stars kindled for an instant as they enter our atmosphere. How little Gallio dreamed that he would live for ever in men’s mouths by reason of this one judicial dictum! He was Seneca’s brother, and was possibly leavened by his philosophy and indisposed to severity. He has been unjustly condemned. There are some striking lessons from the story.
I. The remarkable anticipation of the true doctrine as to the functions of civil magistrates.
Gallio draws a clear distinction between conduct and opinion, and excepts the whole of the latter region from his sway. It is the first case in which the civil authorities refused to take cognisance of a charge against a man on account of his opinions. Nineteen hundred years have not brought all tribunals up to that point yet. Gallio indeed was influenced mainly by philosophic contempt for the trivialities of what he thought a superstition. We are influenced by our recognition of the sanctity of individual conviction, and still more by reverence for truth and by the belief that it should depend only on its own power for progress and on itself for the defeat of its enemies.
II. The tragic mistake about the nature of the Gospel which men make.
There is something very pathetic in the erroneous estimates made by those persons mentioned in Acts who some once or twice come in contact with the preachers of Christ. How little they recognise what was before them! Their responsibility is in better hands than ours. But in Gallio there is a trace of tendencies always in operation.
We see in him the practical man’s contempt for mere ideas. The man of affairs, be he statesman or worker, is always apt to think that things are more than thoughts. Gallio, proconsul in Corinth, and his brother official, Pilate, in Jerusalem, both believed in powers that they could see. The question of the one, for an answer to which he did not wait, was not the inquiry of a searcher after truth, but the exclamation of a sceptic who thought all the contradictory answers that rang through the world to be demonstrations that the question had no answer. The impatient refusal of the other to have any concern in settling ‘such matters’ was steeped in the same characteristically Roman spirit of impatient distrust and suspicion of mere ideas. He believed in Roman force and authority, and thought that such harmless visionaries as Paul and his company might be allowed to go their own way, and he did not know that they carried with them a solvent and constructive power before which the solid-seeming structure of the Empire was destined to crumble, as surely as thick-ribbed ice before the sirocco.
And how many of us believe in wealth and material progress, and regard the region of truth as very shadowy and remote! This is a danger besetting us all. The true forces that sway the world are ideas.
We see in Gallio supercilious indifference to mere ‘theological subtleties.’ To him Paul’s preaching and the Jews’ passionate denials of it seemed only a squabble about ‘words and names.’ Probably he had gathered his impression from Paul’s eager accusers, who would charge him with giving the name of ‘Christ’ to Jesus.
Gallio’s attitude was partly Stoical contempt for all superstitions, partly, perhaps, an eclectic belief that all these warring religions were really saying the same thing and differed only in words and names; and partly sheer indifference to the whole subject. Thus Christianity appears to many in this day.
What is it in reality? Not words but power: a Name, indeed, but a Name which is life. Alas for us, who by our jangling have given colour to this misconception!
We see in Gallio the mistake that the Gospel has little relation to conduct. Gallio drew a broad distinction between conduct and opinion, and there he was right. But he imagined that this opinion had nothing to do with conduct, and how wrong he was there we need not elaborate.
The Gospel is the mightiest power for shaping conduct.
III. The ignorant levity with which men pass the crisis of their lives.
How little Gallio knew of what a possibility was opened out before him! Angels were hovering unseen. We seldom recognise the fateful moments of our lives till they are past.
The offer of salvation in Christ is ever a crisis. It may never be repeated. Was Gallio ever again brought into contact with Paul or Paul’s Lord? We know not. He passes out of sight, the search-light is turned in another direction, and we lose him in the darkness. The extent of his criminality is in better hands than ours, though we cannot but let our thoughts go forward to the time when he, like us all, will stand at the judgment bar of Jesus, no longer a judge but judged. Let us hope that before he passed hence, he learned how full of spirit and of life the message was, which he once took for a mere squabble about ‘words and names,’ and thought too trivial to occupy his court. And let us remember that the Jesus, whom we are sometimes tempted to judge as of little importance to us, will one day judge us, and that His judgment will settle our fate for evermore.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain 14-16. In this case, however, they had to deal…
14-16. In this case, however, they had to deal with a man of far different character from the magistrates of Philippi, or the city rulers of Thessalonica. Gallio was a brother of Seneca, the famous Roman moralist, who describes him as a man of admirable integrity, amiable, and popular. Such was the character which he exhibited on this occasion. Instead of yielding to popular clamor, as did so many provincial and municipal officers, before whom the apostles were arraigned, he examined carefully the accusation, and seeing that it had reference, not to any infraction of the Roman law, but to questions in regard to their own law, he determined at once to dismiss the case. (14) " But when Paul was about to open his mouth, Gallio said to the Jews, If it were a matter of injustice or wicked recklessness, Jews, it would be reasonable that I should bear with you. (15) But since it is a question concerning a doctrine and words, and your own law, do you see to it; for I do not intend to be a judge of these matters. (16) And he drove them from the judgment-seat. " This is the only instance, in all the persecutions of Paul, in which his accusers were dealt with summarily and justly. The incident reflects great credit upon Gallio.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Gallio said
Gallio said
Gallio was the Roman governor of the Province.
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your own law
Here "law" refers to the law of Moses and as well as the Jewish customs of Paul's time.
I do not wish to be a judge of these matters
"I refuse to make a judgment about these matters"
translationWords
Paul
Jew
wrong
word
name
law, laws
judge, judges
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:14-17 Gallio’s ruling indicated that the charges against Paul…
18:14-17 Gallio’s ruling indicated that the charges against Paul were unjustified. The Roman government had nothing to fear from acknowledging Christianity as a legal religion.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.