[180] In vol. i., p. 270, I have pointed out that in Corinth the Christians probably adopted, not only the name, but the organisation of the synagogues.
Gallio, a brother of the celebrated philosophic writer Seneca, had been sent to it as proconsul, and the Jews thought they now saw their opportunity. Gallio, whose original and proper name was Annæus Novatus, was a man distinguished by what in Rome was considered his sweet, gentle, and loving disposition. His reputation may have preceded him, and the Jews of Corinth may have thought that they would play upon his easy-going temper. The Jews, being a very numerous community at Corinth, had it of course in their power to prove very unpleasant to any ruler, and specially to one of Gallio's reputed temper.[181] The Roman governors were invested with tremendous powers; they were absolute despots, in fact, for the time being, and yet they were often very anxious to gain popularity, especially with any troublesome body of their temporary subjects. The Roman proconsuls, in fact, adopted a principle we sometimes see still acted out in political life, as if it were the highest type of statesmanship. They were anxious to gain popularity by gratifying those who made themselves specially obnoxious and raised the loudest cries. They petted the naughty, and they neglected the good. So it was with Pontius Pilate, who perpetrated a judicial murder because it contented the multitude; so it was with Festus, who left an innocent man in bonds at Cæsarea because he desired to gain favour with the Jews; and so too, thought the Jews of Corinth, it would be with Gallio. They arrested the Apostle, therefore, using the messengers of the synagogue for the purpose, and brought him to the proconsular court, where they set him before the bema, or elevated platform, whence the Roman magistrates dispensed justice. Then they laid their formal accusation against him: "This man persuadeth men to worship God contrary to the law"; expecting perhaps that he would be remitted by the proconsul to the judgment and discipline of their own domestic tribunal, even as Pilate said to the Jews about our Lord and their accusation against Him: "Take ye Him, and judge Him according to your law." But the philosophic brother of the Stoic Seneca had a profound contempt for these agitating Jews. His Stoic education too had trained him to allow external things as little influence upon the mind as possible. The philosophic apathy which the Stoics cultivated must have more or less affected his whole nature, as he soon showed the Jews; for before the Apostle had time to reply to the charge Gallio burst in contemptuously. If it were a matter of law and order, he declares, it would be right to attend to it; but if your complaint is touching your own national law and customs I will have nothing to say to it. And then he commanded his lictors to clear the court. Thus ended the attempt on St. Paul's freedom or life, an attempt which was indeed more disastrous to the Jews themselves than to any one else; for the Gentile mob of Corinth, hating the Jews, and glad to see them baulked of their expected prey, seized the chief accuser Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat; while Gallio all the while cared for none of these things, despising the mob, Jew and Gentile alike, and contemptuously pitying them from the height of his philosophic self-contentment. Gallio has been at all times regarded as the type of the mere worldling, who, wrapped in material interests, cares for nothing higher or nobler. But this is scarcely fair to Gallio. The Stoic philosopher was not dead to better things. But he is the type rather of men who, blinded by lower truths and mere intellectual wisdom, are thereby rendered careless of those spiritual matters in which the soul's true life alone consists. He had so thoroughly cultivated a philosophic contempt for the outside world and its business, the sayings and doings, the joys and the sorrows of the puny mortals who fume and strut and fret their lives away upon this earthly stage, that he lost the opportunity of hearing from the Apostle's lips of a grander philosophy, a deeper contentment, of a truer, more satisfying peace than was ever dreamt of in stoical speculation. And this type of man is not extinct. Philosophy, science, art, literature, politics, they are all great facts, all offer vast fields for human activity, and all may serve for a time so thoroughly to content and satisfy man's inner being as to render him careless of that life in Christ which alone abideth for evermore.