Local representatives of Roman authority responded in different ways to accusations against Paul himself and other Christians. Sometimes they took the side of the orthodox Jews, and sometimes they preferred not to get involved in the situation, as happened in Achaia. This is understandable: the authorities had no formal legal grounds for intervention; the grounds could only be...
Local representatives of Roman authority responded in different ways to accusations against Paul himself and other Christians. Sometimes they took the side of the orthodox Jews, and sometimes they preferred not to get involved in the situation, as happened in Achaia. This is understandable: the authorities had no formal legal grounds for intervention; the grounds could only be political, and this had already become clear in the story of Pilate, who confirmed the death sentence against Jesus for purely political reasons.
In Achaia, however, everything happened differently. The local proconsul, Gallio, chose to remain faithful to Roman laws and Roman ideas of fairness and justice. He told the Jews who had come to him with a complaint directly that their complaint concerned only their internal affairs and disputes, and that Roman law had not been violated in this case. Therefore the authorities had no reason to interfere in this conflict.
The proconsul's mention of some "dispute about names" is interesting. In the diaspora communities, Paul was evidently speaking about the same thing all the apostles spoke about in Judea: the name of Jesus, by calling on which one can be saved. Even then in Judea this preaching caused at least bewilderment and opposition from the Sanhedrin. Now, in the diaspora, disputes about the name had evidently become an echo of those disputes in Judea that had led to sanctions by the local religious authorities. But in any case these disputes did not concern the Roman authorities - that is what the proconsul believed.
This does not mean that the Roman authorities allowed complete freedom of religious life. Any religious communities had to be officially registered, and registration was permitted only for representatives of those religions considered "traditional" in the Roman Empire (properly Roman cults and the traditional cults of peoples conquered by Rome). But the Synagogue was officially registered, Judaism was considered a traditional religion, and the authorities had no legal grounds to interfere in an intra-community dispute. This is the sense in which the proconsul answers the Jews who came to him with a complaint.
It would seem to be a normal answer, but... from that same Pilate, for example, no such normal answer could be heard. Of course, Achaia is not Jerusalem, the situation there was far less tense, and the scale of the conflict was incomparable. But the choice always remains with the person.
Of course, here the issue is not yet the choice of a Christian, not the choice between the Kingdom and the evil in which the world lies. But any choice between truth, as a person understands it, and falsehood either brings a person closer to the Kingdom or moves him away from the Kingdom, regardless of what the person himself thinks about it, and even regardless of whether he knows about the Kingdom or thinks about God. Spiritual laws are the same for everyone, and choice is always a spiritual phenomenon, just like the action that follows it.
18
18:1 Paul departing from Athens - He did not stay there long.The philosophers there were too easy, too indolent, and too wise in their own eyes to receive the Gospel.
18:2 Claudius, the Roman emperor, had commanded all the Jews to depart from Rome - All who were Jews by birth. Whether they were Jews or Christians by religion, the Romans were too stately to regard.
18:3 They were tent makers by trade - For it was a rule among the Jews (and why is it not among the Christians?) to bring up all their children to some trade, were they ever so rich or noble.
18:5 And when Silas and Timotheus were come from Macedonia - Silas seems to have stayed a considerable time at Berea: but Timotheus had come to the apostle while he was at Athens, and been sent by him to comfort and confirm the Church at Thessalonica, Th1 3:1-5. But now at length both Silas and Timotheuscame to the apostle at Corinth. Paul was pressed in spirit - The more probably from what Silas and Timotheus related. Every Christian ought diligently to observe any such pressure in his own spirit, and if it agree with Scripture, to follow it: if he does not he will feel great heaviness.
18:6 He shook his raiment - To signify he would from that time refrain from them: and to intimate, that God would soon shake them off as unworthy to be numbered among his people. I am pure - None can say this but he that has borne a full testimony against sin. From henceforth I will go to the Gentiles - But not to them altogether. He did not break off all intercourse with the Jews even at Corinth. Only he preached no more in their synagogue.
18:7 He went into the house of one named Justus - A Gentile, and preached there, though probably he still lodged with Aquila.
18:8 And many hearing - The conversation of Crispus, and the preaching of Paul.
18:10 I am with thee: therefore fear not all the learning, politeness, grandeur, or power of the inhabitants of this city. Speak and hold not thy peace - For thy labour shall not be in vain. For I have much people in this city - So he prophetically calls them that afterward believed.
18:11 He continued there a year and six months - A long time! But how few souls are now gained in a longer time than this? Who is in the fault? Generally both teachers and hearers.
18:12 When Gallio was proconsul of Achaia - Of which Corinth was the chief city. This Gallio, the brother of the famous Seneca, is much commended both by him and by other writers, for the sweetness and generosity of his temper, and easiness of his behaviour. Yet one thing he lacked! But he knew it not and had no concern about it.
18:15 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.
18:17 Then they all took Sosthenes - The successor of Crispus, and probably Paul's chief accuser, and beat him - It seems because he had occasioned them so much trouble to no purpose, before the judgment seat - One can hardly think in the sight of Gallio, though at no great distance from him. And it seems to have had a happy effect. For Sosthenes himself was afterward a Christian, Co1 1:1.
18:18 Paul continued many days - After the year and six months, to confirm the brethren. Aquila having shaved his head - As was the custom in a vow, Act 21:24; Num 6:18. At Cenchrea - A seaport town, at a small distance from Corinth.
18:21 I must by all means keep the feast at Jerusalem - This was not from any apprehension that he was obliged in conscience to keep the Jewish feasts; but to take the opportunity of meeting a great number of his countrymen to whom he might preach Christ, or whom he might farther instruct, or free from the prejudices they had imbibed against him. But I will return to you - So he did, Act 19:1.
18:22 And landing at Cesarea, he went up - Immediately to Jerusalem; and saluted the Church - Eminently so called, being the mother Church of Christian believers: and having kept the feast there, he went down from thence to Antioch.
18:23 He went over the country of Galatia and Phrygia - It is supposed, spending about four years therein, including the time he stayed at Ephesus.