Acts 18 14

Acts 18:14 kjv

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:

Acts 18:14 nkjv

And when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you.

Acts 18:14 niv

Just as Paul was about to speak, Gallio said to them, "If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you.

Acts 18:14 esv

But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint.

Acts 18:14 nlt

But just as Paul started to make his defense, Gallio turned to Paul's accusers and said, "Listen, you Jews, if this were a case involving some wrongdoing or a serious crime, I would have a reason to accept your case.

Acts 18 verses

Acts 18 14 Meaning

Acts 18:14 describes Gallio, the Roman proconsul of Achaia, interrupting the Jewish prosecution of Paul in Corinth. Before Paul could even present his defense, Gallio swiftly assessed the situation, stating that if the charges against Paul involved a genuine crime (wrongdoing or mischievous villany), he would legitimately hear the case. However, he implied that he would not entertain accusations rooted in religious disputes rather than true legal offenses. This response illustrates a crucial distinction made by Roman law between civil crimes and theological debates, effectively dismissing the Jews' attempts to use Roman authority against Paul for matters of faith.

Acts 18 14 Context

Acts 18 recounts Paul's ministry in Corinth, a bustling Roman provincial capital. After initially lodging with Aquila and Priscilla, Paul dedicates himself fully to preaching, joined by Silas and Timothy. While many Corinthians respond positively, including the ruler of the synagogue, Crispus, others among the Jewish community violently oppose him. This escalating opposition leads them to seize Paul and bring him before Gallio, the proconsul (Roman governor) of Achaia, accusing him of persuading people to worship God contrary to Roman law. This act marks a desperate attempt by Paul's Jewish adversaries to leverage the Roman legal system against him, hoping Gallio would side with them against what they perceived as a disruptive new cult. Gallio’s intervention in verse 14 occurs just as Paul is about to speak, signifying the proconsul's quick discernment of the true nature of the charges—not criminal, but theological. This precise historical detail of Gallio's proconsulship, verifiable through inscriptions (the Delphi Inscription), firmly dates this period of Paul's ministry to around AD 51-52. The Romans generally granted a degree of tolerance to established religions like Judaism but were wary of any new cults that might disturb the peace or incite public disorder.

Acts 18 14 Word analysis

• And: Καὶ (Kai). A simple conjunction, connecting to the previous event where the Jews brought Paul to the judgment seat. It introduces the immediate next action.
• when Paul: Παῦλος (Paulos). Refers to the Apostle Paul, the defendant in this impromptu trial. His very presence signified a significant, if not new, religious movement.
• was now about: Μέλλει (Mellei). "About to" or "on the point of." Implies immediacy and readiness.
• to open his mouth: Ἀνοῖξαι τὸ στόμα (Anoixai to stoma). A common idiom meaning "to speak" or "to begin to speak," often used in a formal setting, suggesting Paul was preparing his defense. This indicates Paul’s readiness to present the case for the Gospel, though he is providentially cut short by Gallio.
• Gallio: Γαλλίων (Gallion). Lucius Junius Gallio Annaeanus, the Roman Proconsul of Achaia. His office was one of significant legal authority within the Roman Empire. His decision here holds historical and theological weight.
• said: Εἶπεν (Eipen). Simple past tense of "to say," indicating a direct, authoritative declaration.
• unto the Jews: Πρὸς τοὺς Ἰουδαίους (Pros tous Ioudaious). Direct address to the accusers, specifically distinguishing them, and indicating his recognition that this was a dispute primarily within the Jewish community.
• If it were: Εἰ μὲν ἦν (Ei men ēn). A conditional clause setting up a hypothetical situation, "If indeed it were..."
• a matter of wrong: Ἀδίκημά τι (Adikēma ti). Adikēma refers to an "unjust deed," a "wrongdoing," or an "offense" in a legal sense. It denotes a transgression of civil law that warrants state intervention. Ti (some, a) implies "some kind of wrongdoing."
• or: ἢ (ē). A disjunctive conjunction, offering an alternative or further specification of the type of wrong.
• wicked: Πονηρὸν (Ponēron). From ponēros, meaning "evil," "bad," "mischievous," or "vicious." It carries a moral weight, implying active ill will and depravity. It strengthens the preceding "wrong."
• lewdness: Ῥᾳδιούργημα (Rhadiourgēma). A rarer, stronger word, meaning "mischievous villany," "knavery," "trickery," or a "flagrant act of wrongdoing." It suggests deceit, malicious conspiracy, or a grave misdeed rather than simple error. This combination with ponēron paints a picture of deliberate, significant criminality.
• O ye Jews: ὦ Ἰουδαῖοι (Ō Ioudaioi). A vocative interjection, addressing them directly and somewhat emphatically, possibly with a hint of exasperation, reinforcing that he understood who was bringing the charge and from what community.
• reason would: Κατὰ λόγον (Kata logon). Literally, "according to reason" or "by reason." Logos here refers to rational principle, proper procedure, or what is fitting. Gallio states that it would be logical and proper for him to intervene.
• that I should bear with you: Ἀνέχεσθαι ὑμῶν (Anechesthai hymōn). Anechesthai means "to endure," "to put up with," or "to tolerate." Here, it implies bearing the burden of hearing their case or giving attention to their complaints. Gallio is asserting that if the accusation were legitimately criminal, he would appropriately devote his time and attention to it.

Words-group analysis:

• "And when Paul was now about to open his mouth, Gallio said unto the Jews": This rapid sequence highlights Gallio's swift judgment. He cuts Paul off, demonstrating that the proconsul's discernment was so quick that Paul's defense was deemed unnecessary. It showcases an immediate intervention, preventing the case from even properly starting along the lines the Jews desired.
• "If it were a matter of wrong or wicked lewdness": This phrase precisely defines the boundaries of Roman civil jurisdiction. Gallio clearly distinguishes between moral, religious, or doctrinal disputes and genuine criminal acts. The combination of "wrong" (adikēma) with "wicked lewdness" (ponēron rhadiourgēma) shows Gallio acknowledging only accusations of grave, premeditated malice or verifiable legal offense.
• "O ye Jews, reason would that I should bear with you": This shows Gallio's official posture and his recognition of proper procedure. By addressing them as "O ye Jews," he indicates he perceives this as a specifically Jewish internal squabble. His declaration that "reason would" dictate his action indicates his commitment to Roman legal principles of order and jurisdiction, rather than bias or emotion. He signifies his duty to administer justice only for clear criminal offenses, asserting that hearing religious arguments is outside his logos (reason/jurisdiction).

Acts 18 14 Bonus section

Gallio’s dismissal of the charges against Paul in Acts 18 is historically significant because the Gallio Inscription, discovered at Delphi, allows for the precise dating of his proconsulship to AD 51-52. This external archaeological evidence provides a firm anchor for dating major events in Paul's ministry, making the chronology of his apostolic journeys far more certain. For the early church, this incident in Corinth provided a precedent that local Roman officials, under specific circumstances, would not treat Christian evangelism as a criminal act. This informal legal status (being a religio licita through association with Judaism) allowed Paul and other missionaries to operate with a degree of freedom for several years, fostering the growth of Christian communities across the Empire until official Roman policy changed, viewing Christianity as a distinct and sometimes subversive cult. This also subtly showcases God's sovereign hand, using the impartial Roman legal system to protect His chosen messenger and facilitate the advancement of the Kingdom, demonstrating that divine Providence can work through secular authorities even when they are unaware of their role in God's greater plan.

Acts 18 14 Commentary

Acts 18:14 presents Gallio as a model of a discerning Roman magistrate, demonstrating efficient and impartial justice from a secular standpoint. His decisive intervention, preempting Paul's defense, reveals his immediate grasp that the charges against Paul were not genuine civil or criminal offenses but rather internal religious squabbles among Jews concerning "words and names, and of your law" (v. 15). Gallio clearly articulates the distinction between civil matters falling under Roman jurisdiction (matters of "wrong or wicked lewdness"—ἀδίκημα or ῥᾳδιούργημα) and religious doctrines or disputes, which he, as a Roman official, would not entertain. His statement protected Paul and the fledgling Christian community by essentially categorizing Christianity (for a time) as an internal Jewish sect (religio licita - a permissible religion), thereby avoiding potential state persecution. This event served as divine protection for Paul, ensuring the continued, unhindered spread of the Gospel in Corinth. Gallio’s approach provided a significant, though temporary, period of state toleration for Christian missions within the Roman Empire, establishing a crucial precedent for other local officials not to interfere in such religious controversies.