(17) Then all the Greeks took Sosthenes, the chief ruler of the synagogue.--The better MSS. omit the word "Greeks," which was probably inserted as an explanatory interpolation by some one who thought it more likely that a ruler of the synagogue should have been assaulted by the Greek bystanders than by those of his own race. Taking the better reading, and assuming the natural construction of the sentence to be "all of them (sc., the Jews) took Sosthenes and beat him," we have to ask for an explanation of conduct which seems so strange. This is probably found in the appearance of the same name in 1 Corinthians 1:1, as associated with St. Paul in the Epistle to the Church of Corinth. It is a natural inference that Sosthenes, like his predecessor or partner in office (it does not necessarily follow that he succeeded him) became a convert to the new faith. If so, it is probable that he was already suspected of tendencies in that direction, and when the Jews at Corinth found their plans frustrated, it was natural that they should impute their failure to the lukewarmness or treachery of the man who ought to have carried them to a successful issue. They did not shrink from giving vent to their rage even before the tribunal of the proconsul.
And Gallio cared for none of those things.--More accurately, And Gallio cared nothing for these things. The words have become almost proverbial for the indifference of mere politicians and men of the world to religious truth. We speak of one who is tolerant because he is sceptical, as a Gallio. It may be questioned, however, whether this was the thought prominent in St. Luke's mind as he thus wrote. What he apparently meant was that the proconsul was clear sighted enough to pay no regard to the clamours of St. Paul's accusers. If they chose, after failing in their attack on Paul, to quarrel among themselves, what was that to him? "Laissez faire, laissez alter" might well be his motto in dealing with such a people. The general impression, however, as to his character is not without its truth. The easy-going gentleness of his character ill fitted him to resist the temptations of Nero's court, and after retiring from Achaia in consequence of an attack of fever (Sen. Ep. 104), he returned to Rome, and, to the distress of Burrhus and his own brother, Seneca, he took part in ministering to the emperor's vices (Dio. lxi. 20). He finally fell under the tyrant's displeasure, and, according to one tradition, was put to death by him. Another represents him as anticipating his fate by suicide; Tacitus, however (Ann. xv. 73), only speaks of him as terrified by his brother's death, and supplicating Nero for his own life.
Verse 17.- And they all laid hold on for then all the Greeks took, A.V. and T.R.; ruler for chief ruler, A.V., as ver. 8. The R.T. has far more manuscript support than either the T.R. or another reading, which has "Jews" instead of "Greeks." All means all the crowd of bystanders and lookers-on, mostly, no doubt, Greeks. The Jews, always unpopular, would be sure to have the Corinthian rabble against them as soon as the proconsul drove them from the judgment seat. Sosthenes. There is no probability whatever that he is the same person as the Sosthenes of 1 Corinthians 1:1. The name was very common. He appears to have succeeded Crispus as ruler of the synagogue, and would be likely, therefore, to be especially hostile to Paul.
18:12-17 Paul was about to show that he did not teach men to worship God contrary to law; but the judge would not allow the Jews to complain to him of what was not within his office. It was right in Gallio that he left the Jews to themselves in matters relating to their religion, but yet would not let them, under pretence of that, persecute another. But it was wrong to speak slightly of a law and religion which he might have known to be of God, and which he ought to have acquainted himself with. In what way God is to be worshipped, whether Jesus be the Messiah, and whether the gospel be a Divine revelation, are not questions of words and names, they are questions of vast importance. Gallio spoke as if he boasted of his ignorance of the Scriptures, as if the law of God was beneath his notice. Gallio cared for none of these things. If he cared not for the affronts of bad men, it was commendable; but if he concerned not himself for the abuses done to good men, his indifference was carried too far. And those who see and hear of the sufferings of God's people, and have no feeling with them, or care for them, who do not pity and pray for them, are of the same spirit as Gallio, who cared for none of these things.
Then 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 1 Corinthians 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.
And Gallio cared for none of those things.--More accurately, And Gallio cared nothing for these things. The words have become almost proverbial for the indifference of mere politicians and men of the world to religious truth. We speak of one who is tolerant because he is sceptical, as a Gallio. It may be questioned, however, whether this was the thought prominent in St. Luke's mind as he thus wrote. What he apparently meant was that the proconsul was clear sighted enough to pay no regard to the clamours of St. Paul's accusers. If they chose, after failing in their attack on Paul, to quarrel among themselves, what was that to him? "Laissez faire, laissez alter" might well be his motto in dealing with such a people. The general impression, however, as to his character is not without its truth. The easy-going gentleness of his character ill fitted him to resist the temptations of Nero's court, and after retiring from Achaia in consequence of an attack of fever (Sen. Ep. 104), he returned to Rome, and, to the distress of Burrhus and his own brother, Seneca, he took part in ministering to the emperor's vices (Dio. lxi. 20). He finally fell under the tyrant's displeasure, and, according to one tradition, was put to death by him. Another represents him as anticipating his fate by suicide; Tacitus, however (Ann. xv. 73), only speaks of him as terrified by his brother's death, and supplicating Nero for his own life.
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.