It is in this Epistle we get the clearest view of the actual difficulties encountered by Christianity in a heathen community. We here see the religion of Christ confronted by the culture, and the vices, and the various social arrangements of paganism; we see the ferment and turmoil its introduction occasioned, the changes it wrought in daily life and common customs, the difficulty men honestly experienced in comprehending what their new principles required; we see how the higher aims and views of Christianity sifted the social customs of the ancient world, now allowing and now rejecting; and, above all, we see the principles on which we ourselves must proceed in solving the social and ecclesiastical difficulties that embarrass ourselves. It is in this Epistle, in short, that we see the Apostle of the Gentiles in his proper and peculiar element, exhibiting the applicability of the religion of Christ to the Gentile world and its power, not to satisfy merely the aspirations of devout Jews, but to scatter the darkness and quicken the dead soul of the pagan world.
Paul's experience in Corinth is full of significance. On arriving at Corinth, he went, as usual, to the synagogue; and when his message was rejected by the Jews, he betook himself to the Gentiles. Next door to the synagogue, in the house of a convert called Justus, the Christian congregation was founded; and, to the annoyance of the Jews, one of the rulers of the synagogue, Crispus by name, attached himself to it. The Jewish irritation and envy smouldered until a new governor came from Rome, and then it found vent. This new governor was one of the most popular men of his time, the brother of Nero's tutor, the well-known Seneca. He was himself so markedly the representative of "sweetness and light" that he was commonly spoken of as "the sweet Gallio." The Jews in Corinth evidently fancied that a man of this character would be facile and would desire to make favour with all parties in his new province. They accordingly appealed to him, but were met with a prompt and decided rebuff. Their new governor assured them he had no jurisdiction over such questions. As soon as he hears it is not a matter in which the property or persons of his lieges is implicated he bids his lictors clear the court. The rabble that always gathers round a courthouse, seeing a Jew ignominiously dismissed, set upon him and beat him under the very eye of the judge, the beginning of that furious, unreasoning, brutal outrage which has pursued the Jews in all countries of Christendom.
Gallio has become the synonym for religious indifference. We call the easy-going, good-natured man who meets all your religious appeals with a shrug of the shoulders or a genial, bantering answer a Gallio. This is perhaps a little hard upon Gallio, who no doubt attended to his own religion in much the same spirit as his friends. When the narrative says that "he cared for none of those things," it means that he gave no heed to what seemed a common street brawl. It is rather the haughtiness of the Roman proconsul than the indifference of the man of the world that appears in his conduct. These squabbles among Jews about matters of their law were not affairs he could stoop to investigate or was by his office required to investigate. And yet it is not Gallio's proconsulship of Achaia nor his relationship to Roman celebrities that has made his name familiar to the modern world, but his connection with these wretched Jews that appeared before his small chair that morning. In Paul's little, insignificant, worn figure it was not to be expected he should see anything so remarkable as to stimulate inquiry; he could not have comprehended that the chief connection in which his name would afterwards appear would be in connection with Paul; and yet had he but known, had he but interested himself in what evidently so deeply interested his new subjects, how different might his own history have become, and how different, too, the history of Christianity. But filled with a Roman's disdain for questions of which the sword could not cut the knot, and with a Roman's reluctance to implicate himself with anything which was not sufficiently of this world to be adjusted by Roman law, he cleared his court and called the next case. The "sweet Gallio," patient and affable to every other kind of complainant, had nothing but disdain and undisguised repugnance for these Eastern dreamers. The Roman, who could sympathize with almost every nationality and find room for all men in the wide lap of the empire, made himself detested in the East by his harsh contempt for mysticism and religion, and was met by a disdain deeper than his own.