Exegetical and Hermeneutical Commentary of Acts 18:15
But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such [matters.]
15. But if they are questions about words and names ] The oldest authorities give the plural “questions,” and there would no doubt have been many points brought forward from St Paul’s teaching to which the Jews would object. And whether Jesus was the Christ or not would seem to the Roman a matter entirely of definition, and on which the law had no bearing. If he had heard the name of “Christus” at Rome, it would make Gallio the more ready to imitate his royal master, and get rid of the disputants as fast and as far as possible.
and of your law ] Better, and of your own law. The words are literally “the law among (or according to) you.” The accusers had without doubt been striving to make out that in teaching a different manner of worship (Act 18:13) Paul was bringing forward a religion not enjoying toleration by the Roman government. But Gallio sees through their intention, and counting them all for Jews, he will not be drawn into their questions.
look ye to it ] Better, look to it yourselves (as R. V.). The pronoun is very emphatic in the Greek.
for I will be no judge of such matters ] The oldest authorities omit “for,” and the Revised Version makes it plain that “will” is not here an auxiliary verb, as it often is in English. “ I am not minded to be a judge of these matters.” Gallio knows his own business and will only mind that. It is not a case where his jurisdiction can interfere, and so he leaves the whole untouched. There is no question here about his own regard and disregard of enquiries about religion. He sits to administer Roman law, and this dispute among the Jews at Corinth lies outside his cognizance altogether.
Fuente: The Cambridge Bible for Schools and Colleges
Of words – A dispute about words, for such he would regard all their controversies about religion to be.
And names – Probably he had heard something of the nature of the controversy, and understood it to be a dispute about names; that is, whether Jesus was to be called the Messiah or not. To him this would appear as a matter pertaining to the Jews alone, and to be ranked with their other disputes arising from the difference of sect and name.
Of your law – A question respecting the proper interpretation of the Law, or the rites and ceremonies which it commanded. The Jews had many such disputes, and Gallio did not regard them as coming under his cognizance as a magistrate.
Look ye to it – Judge this among yourselves; settle the difficulty as you can. Compare Joh 18:31.
For I will be no judge … – I do not regard such questions as pertaining to my office, or deem myself called on to settle them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. But if it be a question of words] , Concerning doctrine and names – whether the person called Jesus be the person you call the Messiah. And of your law – any particular nicety, concerning that law which is peculiar to yourselves: Look ye to it – settle the business among yourselves; the Roman government does not meddle with such matters, and I will not take upon me to – decide in a case that does not concern my office. As if he had said: “The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please.” A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man’s religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man’s private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A question of words; which have been spoken about the controversies of religion.
And names; as, whether Jesus was to be called Christ or the Messiah; and whether his disciples might be called Christians.
And of your law; concerning circumcision, as whether none may be saved without it.
I will be no judge of such matters; he acknowledges his unfitness and unwillingness to determine such things as did not belong unto him, or he did not understand.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. if it be a question of words andnames, and of your law . . . I will be no judge, &c.inthis only laying down the proper limits of his office.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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.
Fuente: John Gill’s Exposition of the Entire Bible
Questions (). Plural, contemptuous, “a parcel of questions” (Knowling).
About words ( ). Word, singular, talk, not deed or fact (, ).
And names ( ). As to whether “Jesus” should also be called “Christ” or “Messiah.” The Jews, Gallio knew, split hairs over words and names.
And your own law ( ‘ ) Literally, “And law that according to you.” Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all.
Look to it yourselves ( ). The volitive future middle indicative of often used (cf. Mt 27:4) where an imperative could be employed (Robertson, Grammar, p. 874). The use of (yourselves) turns it all over to them.
I am not minded ( ). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul’s preaching all over the Roman Empire. Later Paul himself argues (Ro 9-11) that in fact Christianity is the true, the spiritual Judaism.
Fuente: Robertson’s Word Pictures in the New Testament
Question. The best texts read the plural, guests. See on ch. Act 14:2. Judge. In the Greek the position of the word is emphatic, at the beginning of the sentence : “Judge of these matters I am not minded to be.”
Fuente: Vincent’s Word Studies in the New Testament
1) “But if it be a question of words and names,” (ei de zetemata estin peri logou kai onomaton) “On the other hand, if it is (exists as) a question concerning a word and names,” as it appears to be, simply a question of controversy over language and terms of your law, over which I, as a Roman magistrate, have no jurisdiction. Gallio respected the premise of separation of duties and obligations of persons, to God and to Caesar, you see, Mat 22:21; Act 23:29; Act 25:19.
2) “And of your law,” (kai nomou tou kath’ humas) “And a question concerning your (Jewish) law,” of Paul’s conduct and preaching, according to the Law of Moses, which it was. For he preached that men were no longer under the religious jurisdiction, or the administration, of the Law of Moses, but of Jesus Christ, Rom 6:14; Gal 3:19-25; Gal 5:18.
3) “Look ye to it; (opsesthe autoi) “You all as Jews will see about (take care of that religious matter) yourselves,” take care of your own business, leave that of others alone. Be not a busybody in matters of business and conscience of others, 2Th 3:11; 1Ti 5:13; 1Pe 4:15.
4) “For I will be no judge of such matters.” (krites ego touton boulomai einar) “Because I do not intend to be a critic or judge of these matters,” or I have not, will not assume jurisdiction over such matters. Gallio simply, dutifully, with integrity, laid down the proper limits of his office as magistrate of Roman law, in “rendering to Caesar the things that were Caesar’s” then keeping his nose out of other people’s matters, Mat 22:21; 1Pe 4:15.
Fuente: Garner-Howes Baptist Commentary
−
15. Of words and names. These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth − (328) in many places, especially in the Epistle to Titus, ( Tit 1:14, and Tit 3:9.) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled. −
(328) −
“
Quid illis exprobet Paulis,” how Paul upbraideth them.
Fuente: Calvin’s Complete Commentary
(15) But if it be a question of words and names, and of your law.The second noun is in the singular number in the Greek. St. Paul was known as a speaker, one who preached the word of God, and with that, as distinct from acts, Gallio had nothing to do. The names were those which he had probably heard of at Rome, even before he came to Corinth. (See Note on Act. 18:2.) Was a teacher whom both parties spoke of as Jesus the Nazarene entitled also to bear the name of Christos? In the emphasis laid on your law (literally, the law which affects you), the judge intimates that he sees through their appeal to law. It is Jewish, and not Roman law, which they are seeking to vindicate, and he will not make himself, as Pilate, after a weak protest (Joh. 18:3), had done (Gallio may well have known the history), the executioner of an alien code. With a strong emphasis on the pronoun, he ends with, I, for my part, have no wish to be a judge of these things.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Words So far as the doctrines were concerned, Gallio would consider them as so much worthless words.
Names Of persons, as Moses and Jesus, which probably occurred in the statement of the prosecutors, and which Gallio would consider an mere names.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 18:15. But if it be a question of words But since your dispute is only about words, and names, and your own law, you must decide it yourselves. The truth is, that religious and civil affairs are of an entirely distinct nature; that the latter come under the cognizance of the magistrate; and that it is not his business to interpose in an affair relating to the former, any further than to keep the peace, and to allow all good subjects openly to profess their own religion, and to worship in their own way. Accordingly, when the apostle was going to speak, Gallio would not give him the trouble of making his apology, because he did not look upon him as a criminal: he told his accusers, that he would have nothing to do with their religious opinions, (the subject of which he had heard, no doubt, from the accusation which the Jews brought,) and determined not to concern himself with such things as did not come within his proper province. He therefore, not without threatening, ordered them to depart from the tribunal. “Would to God (says Dr. Benson,) that all princes, judges, and magistrates had always been of Gallio’s mind, and discouraged such tumults, by protecting the innocent, and discountenancing persecutors, and so had left every one to judge for himself in matters of religion, which concern only God and man’s own conscience!”A commentator remarks, 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, among a thousand other singularities in the Christian religion, that mere human reason, curious as it is in all other things, abhors to inquire into it.”
Fuente: Commentary on the Holy Bible by Thomas Coke
15 But if it be a question of words and names, and of your law, look ye to it ; for I will be no judge of such matters .
Ver. 15. A question of words or names ] Gallio esteemed no better of divine doctrine than vain words, and airy discourses. His brother Seneca jeereth the Jews for casting away a seventh part of their time upon a weekly sabbath. Profane persons hold it a madness to be so conscientious. Philosophandum, sed paucis. Religiosum esse oportet, sed non religantem, a A little religion serves turn well enough.
a Aug. de Civ. Dei.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15. ] has apparently been alterd to to suit the sense, there being but one question before Gallio. But the plural expresses contempt: If it is questions, &c .: as we should say, ‘a parcel of questions.’ See ch. Act 23:29 .
] e.g. Paul asserted Jesus to be the Christ, which the Jews denied. This to a Roman would be a question of names .
. , with emphasis: see reff. So Lysias (ch. Act 23:29 ) declined to decide Paul’s case; and Festus (ch. Act 25:20 ), though he did not altogether put the enquiry by, wished to judge it at Jerusalem , where he might have the counsel of those learned in the Jewish law.
Fuente: Henry Alford’s Greek Testament
Act 18:15 . If we read the plural we may regard it as expressing contempt: “a parcel of questions,” Alford; but if they are questions of word (teaching) not deed (opposite , factum ) and of names not things, verba , opposite (Blass); i.e. , the arguments as to whether Jesus could rightly or not claim the title of Messiah, see also Page’s note. : of your law not Roman law; with the phrase cf. Act 17:28 (Act 16:39 [321] ), Act 24:22 . It is used only once elsewhere in N.T., by St. Paul, Eph 1:15 ( cf. Act 26:3 ). , cf. Mat 27:4 ; Mat 27:24 ; pronoun emphatic, Act 13:18-19 ; so in LXX, Num 13:19 , Jdg 7:17 ; Jdg 21:21 , etc. Blass quotes two passages from Epictetus, ii., 5, 30, and iv., 6, 41. : omit ; pronoun more emphatic; they could determine their matters according to their own law; so Lysias, xxiii., 29, Festus, xxv., 19. : “I am not minded,” R.V.; the decision while it testifies to the strength of Gallio’s character, since unlike Pilate he would not allow himself to be influenced against his better judgment, expresses at the same time his sovereign contempt for the Jews and their religion; to him as to his brother Seneca the Jews were only sceleratissima gens (Aug [322] , De Civ. Dei , vi., 10). The decision shows no favourable inclination to Christianity itself, but this does not take away from its importance as proving that so far as the Roman authorities were concerned the freedom of speech thus granted would enable the religion of the Christ to make its way through the civilised, i.e. , the Roman world; cf. Ramsay, St. Paul , p. 260, who sees in his residence at Corinth an epoch in Paul’s life not only as regards his doctrine and his presentation of it but also as regards his aim that Christianity should be spread throughout the empire, an aim made more clear by the imperial policy of which Gallio was the exponent.
[321] R(omana), in Blass, a first rough copy of St. Luke.
[322] Augustine.
Fuente: The Expositors Greek Testament by Robertson
a question. Greek. zetema. See note on Act 15:2. The texts read “questions”.
words = a word. Greek. logos. App-121.
your law = the law (that is) with (Greek. kata. App-104.) you.
look, &c. = look ye yourselves to it. Greek. opsomai. App-133.
for. Omit. will be no judge = will (Greek. boulomai. App-102.) not (Greek. ou. App-105.) be a judge (Greek. krites. Compare App-122and App-177:6, 7, 8).
such = these.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] has apparently been alterd to to suit the sense, there being but one question before Gallio. But the plural expresses contempt: If it is questions, &c.: as we should say, a parcel of questions. See ch. Act 23:29.
] e.g. Paul asserted Jesus to be the Christ, which the Jews denied. This to a Roman would be a question of names.
. , with emphasis: see reff. So Lysias (ch. Act 23:29) declined to decide Pauls case; and Festus (ch. Act 25:20), though he did not altogether put the enquiry by, wished to judge it at Jerusalem, where he might have the counsel of those learned in the Jewish law.
Fuente: The Greek Testament
Act 18:15. , if) Gallio speaks slightingly (contemptuously): as presently, in the word , of such matters.-) Such men do not like questions: ch. Act 23:29, CI. Lysias of Paul, Whom I perceived to be accused of questions of their law, but-nothing, etc.; Act 25:19-20, Festus of Paul, They had certain questions against him of their own superstition.- ) concerning doctrine [Engl. Vers., words].-, names) But the question concerning the name Jesus is one of great moment. The names of the Gentiles were fables and shadows. The Christian religion has in it something peculiar; and therefore human reason, most curious as it is in respect to all other things, has an aversion from becoming acquainted with it.
Fuente: Gnomon of the New Testament
a question: Act 23:29, Act 25:11, Act 25:19, Act 26:3, 1Ti 1:4, 1Ti 6:4, 2Ti 2:23, Tit 3:9
look: Mat 27:4, Mat 27:24
for: Act 24:6-8, Joh 18:31
Reciprocal: Exo 18:16 – a matter 2Sa 19:29 – Why speakest Mat 13:19 – and understandeth Joh 10:20 – why Act 24:10 – a judge Act 26:30 – the king 1Co 2:14 – they 1Co 6:1 – having
Fuente: The Treasury of Scripture Knowledge
5
Act 18:15. The thought in this verse is that the Jews were wanting this man who was a secular judge, to hear a case of theirs that was strictly a religious dispute. He told them that he would not be a judge of such matters.
Fuente: Combined Bible Commentary
Act 18:15. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. If the question turned merely upon a word [the Greek equivalent here is in the singular] and upon certain names, Gallio had most likely in Rome or elsewhere heard the name of Jesus, and how the Christians termed Him Christ, the Anointed One, their expected king Messiah; but as the Roman state records related how this Person had been put to death by the Procurator of Judea, Pilate, the Proconsul looked upon the whole matter as a harmless superstition on the part of Paul and his fellow-Christians. Certainly the majesty of the Empire was not called to interfere in these disputes about a dream or a phantom. Gallio saw that the grievance had nothing to do with Rome and her laws.
Fuente: A Popular Commentary on the New Testament
See notes on verse 14
Fuente: McGarvey and Pendleton Commentaries (New Testament)
18:15 But if it be a question of {h} words and {i} names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].
(h) As if a man has not spoken well, as judged by your religion.
(i) For this profane man thinks that the controversy of religion is merely a fight about words, and over nothing important.