Acts 5:33

Act_5:33-42

When they heard that they were cut to the heart.

Cut to the heart

The strict meaning of the verb describes the action of a saw, as in Heb_11:37. Used figuratively, it seems to imply a more lacerating pain than the pricked to the heart of Act_2:37, leading not to repentance but to hatred. The persons spoken of are principally the high priest and his Sadducean followers (Act_2:17). (Dean Plumptre.)

Preaching to the heart

What would be thought of a doctor who, when called in to a suffering patient, should not at once prescribe the best and swiftest remedy without note or comment; but should proceed to discuss the comparative merits of homoeopathy and allopathy, with sly sarcastic glances at massage, hydropathy and faith-healing, then go on to describe, negatively, all the medicines which have been, or might be given; then positively to describe a remedy recently discovered by a young German doctor, saying he was not quite certain whether it would be effectual, but it was worth trying; that, in any case, with or without medicine, the patient would probably be cured, in this world or the next, and that in the course of a few years, such is the march of intellect in this enlightened age, a better remedy would, no doubt, be discovered? Equally foolish and wrong it is for a Christian minister, standing before a congregation, all suffering more or less from mental and moral disorders, doubts and fears, sins and sorrows, ignorance and self-deceit--all hungering and thirsting after righteousness, or if not, the more needing a warm-hearted gospel of truth and love to awaken in them a sense of unrighteousness--to make the staple of his discourse a series of clever hair splitting of words with all the opinions of commentators (A B C to Z) who had tried to find out (say) what St. Paul meant, perhaps winding up with the consolatory remark, that after all, it was not so much to be regretted that the true key to his meaning had been lost, as probably, if Paul had lived now, he would not only have used different words but held different opinions! Let us learn all that grammar and theology can put into our heads, but when we go into the pulpit we go not as grammarians, theologians, scientists, or philosophers, but as preachers to speak from the heart to the heart. Our people ask for bread, not flour and water; for water, not oxygen and hydrogen. (R. Bruce, D. D.)

The victory of the truth

Whoever will not receive truth into his heart, will perhaps be pierced to the heart by the truth. Even this is a victory. (Starke.)

Four characters

I. The character of the chief priests and elders; persecuting the servant as they had persecuted the Lord.

1. One new feature there is in this persecution. Among the impugners of our Lords own doctrine the Pharisee is the more conspicuous: it is he whose hypocrisy made him dread Christs discernment and holiness, and whose very orthodoxy gave a self-sufficiency to his judgment peculiarly unfavourable to the reception of the truth. But no sooner has Christ left the earth than the opposite party becomes the assailant. And most natural it was that a gospel built upon a resurrection should irritate most strongly the sect which denied that great hope of man. While it was a mere tenet they bore it with composure; when it became a statement of fact, it was at once a struggle for life and death. Great as were the faults of the Pharisee, he had a shorter path to traverse if once his steps should be turned in the direction of Christs kingdom. The Sadducee was a cold, scoffing, irreligious materialist.

2. And if there be a body of professed Christians who seek to divest the gospel of its supernatural character; who resolve its whole system of duty into respectability rather than holiness and good nature rather than charity; who practically make their nest here, and leave out of sight the world to come; then that body is the type of the Sadducee of other days; and those who have seen anything of the working of that spirit will be at no loss to understand how the Sadducee should outrun the Pharisee in the bitterness of his hostility to all that is distinctive and characteristic in the gospel. The spirit of the Sadducee is in all of us by nature, struggling in us for the mastery with that of the Pharisee and the Herodian. Each of these is but the development of one attribute of fallen nature. What is the Sadducee but the man who avows his disbelief in mysteries of which we all have too feeble a grasp? And what shall we say of those who have accustomed themselves to treat everything lightly till nothing is serious, who have a jest ready for every revelation, and a scoff for every demand of duty, till at length they can neither tremble at Gods terrors nor believe in Gods love? The Sadducees of our day do not gather themselves together in council to judge the disciples of the Lord: they themselves use the same name, and would be indignant at the denial of the title. But they hate, none the less, and they persecute too, those who truly believe; point at them as ignorant, as old-fashioned, as righteous overmuch, as slaves of the letter, as exclusive and positive and self-sufficient. May such persons ask themselves seriously this one question, Am I certain that I shall never want Christ in loneliness and sorrow, in age and sickness, in She hour of death, and in the day of judgment?

II. And when we turn from this hostility are we not struck with the existence in these days of many a Gamaliel; Of many a man who is at once observant and candid, anxious to do nothing rashly, waiting, rather to examine credentials, or even to see the end, before he pronounces himself decisively either for or against the gospel?

1. These men have much in them that is attractive, and at first sight all that is reasonable. What but good can come, we might inquire, of that prudent and sensible reminder, in a time of religious excitement and enthusiasm (Act_2:38)? And no doubt such a voice is useful. Happy the nation which has such men amongst its counsellors, when an act of hasty tyranny is in danger of treading out the spark of grace and truth! This was the part of Nicodemus, when the case of One greater than the apostles was at issue. Not long afterwards this timid and doubting ally is found testifying a love and a devotion refused by men who owe to Christ their all.

2. But yet we must not overrate a quality which has so much in it of good. Candour, moderation, an open mind and a calm judgment are useful qualities, and at certain times may rise even into great virtues. But not all of them together will suffice to save a soul. There are just a few great questions on which minds ought to be made up; on which if the evidence we possess be not sufficient for conviction, it is our first and most bounden duty to seek and to obtain more. Such a question, above all others, is that of the truth and power, of the person and work, of the Messiahship and Divinity of our Lord and Saviour Jesus Christ. To be candid on this subject is better indeed than to be prejudiced, scoffing, or hostile; but he who is merely candid concerning Christ is in danger of a life-long suspense, of an ultimate indifference. Men of mere candour, are commonly men who in great emergencies disappoint, and in critical decisions are even worse than foes. Their presence is fatal to generous impulses, to noble enthusiasms. Erasmus was the Gamaliel of the Reformation; calm, critical, deliberative, discerning: but where would the Reformation have been if beside Erasmus there had not been a Luther? If all had waited to see whether this counsel or this work was of men or of God, by watching for its issue, the blow for truth had never been struck, and a reformed faith had never emerged from the mists of Papal darkness. In details, or on subjects of minor moment, it is harmless, it is right, to be Gamaliels; but on the one great question, of having, or not having a Saviour, that man is a fool who postpones his decision, a lost man who dies without making it.

III. The common people who magnified the believers though they durst not join them, and who gladly used their beneficent and healing power. These too have their counterpart amongst us, There are men and women who reverence religion, who count the Christian alone happy, who delight to profit by Christian converse and to record the triumphs of the gospel, but who yet shrink from membership. Such persons are not against Christ, nor are they yet quite with Him. They are something more than candid inquirers; something far beyond men waiting, like Gamaliel, to see the end. Would that they could be induced to take just that one step which divides them from every hope and every comfort of a Christian! Would that they could be led to become not spectators only, but inmates of the sacred porch of Solomon! Believe only, not that Christ died for some, but that He died for thee; no longer an admirer but a partaker of the promises, yea, a fellow citizen with the saints, and of the very household of God!

IV. The Altogether Christian. Hear his creed as it is rehearsed in this record. I believe that I ought to obey God rather than men; that God has exalted Christ to be a Prince and a Saviour; that the very purpose of that exaltation is that He may bestow repentance and bestow forgiveness; that God for His sake gives His Holy Spirit to all who set themselves in His strength to obey. This was the faith which enabled apostles to brave persecution, nay, to rejoice to be counted worthy to suffer shame, or even death itself, for the one sufficient name in which alone is salvation. Conclusion: Who can doubt which of those four characters is the one which it would be happiest to live with, safest and most glorious to possess in death? Believe only, and it shall be yours! (Dean Vaughan.)

Gamaliel, a doctor of the law, had in reputation of all the people.--

Gamaliel

I. It is strange how a single name here and there secures remembrance.

1. It is almost as when one looks out across the sea, and upon the surface, all grey and monotonous, there comes one flash of silver. Why should that especial wave have such peculiar privilege? It is not any larger than the rest, and is made of no different water; it is simply that it happened to leap just where the sun was smiting, and so it becomes illustrious. So the sun of history shines on this great sea of human life; and the special career which happens to leap just where the sun is striking catches his glory and seizes mens notice and remembrance. If the mans life is larger than other lives, so much the better,--it catches so much more of sunshine. If it is of special fineness, made of more lustrous stuff than Other mens, so much the better still--it turns the sunshine into a peculiar radiance. But still the essential thing is that it should leap at the right moment and should be turned the right way. With these conditions even a very common life becomes illustrious; and without them the largest and the finest character melts back into the bosom of the humanity out of which it sprung, unnoticed, unremembered.

2. These illustrious men when they appear are of more than merely phenomenal value. In their illumination the whole mass of humanity finds its illustration and understands itself. Each of them becomes the representative of some smaller group, to which he almost gives his name. Often, indeed, it is only a degenerate caricature of the higher nature which they present. The dogmatist names himself by the great name of St. Paul. The feeble sentimentalist counts himself the twin-brother of St. John. The dainty sceptic, dabbling in unbelief, takes the name of earnest, puzzled, simple-souled St. Thomas to himself. But, after all, there is a constant tendency in their association with the highest types of their several natures and tendencies to draw them upward and to make each of them a more worthy expression of his characteristic qualities than he could be if he knew it only in himself. In this truth lies one of the greatest advantages of the study of the representative men of human history.

3. I ask you to turn to the story of a man whose name flashes for a moment as the light of the New Testament history falls upon the life of Jerusalem at the beginning of the Christian Church. The flash is only for a moment, and yet the impression which it leaves is very clear. He is peculiarly a representative man, and the nature which he represents is one which appeals peculiarly to our modern life.

II. Let us recall the history of Gamaliel. He was one of the most famous teachers of the Jewish law.

1. All Jewish history declares that he was one of the ablest of the learned men of the nation. There were two schools among the Jews--that of Shammai, which was strict and narrow; and that of Hillel, which was liberal and free. Gamaliel was the grandson of Hillel, and belonged to his school. He was one of the few rabbis who allowed their students the study of Greek literature. He taught that all persons engaged in works of mercy, duty, or necessity, should be exempt from the more stringent Sabbatical traditions; he bade his disciples greet even the pagans on their feast-days with the Peace be with you. In ways like these he showed the largeness of his spirit, and the people loved him. He was one of the seven among the Jewish doctors who alone have been honoured with the supreme title of Rabban. He lived to a good old age, and died about 60 a.d.

2. In the New Testament Gamaliel appears twice, and both times in the most interesting way.

(1) As a great preacher of toleration. Every great teacher and scholar ought to be aware of the mystery and of the mightiness of Truth, and therefore be prepared to see Truth linger and hesitate, and even seem to be turned back, and yet to keep a clear assurance that Truth must come right in the end, and that the only way to help her is to keep her free, so that she shall be at liberty to help herself. There is something in Gamaliel which reminds one of Milton. The one, like the other, seems to feel that any attempt to help truth save by securing her liberty is impertinent; that all attempts to make truth strong either by disarming her enemies or by choosing for her what weapons she shall fight her battles with, is not a homage to her strength, but an insulting insinuation of her weakness. The scholar of Truth must trust Truth; that is Gamaliels ground.

(2) And this character has close connection with the fact that he was the teacher of St. Paul. Such a teacher as that has a special interest. He is one of those men who give other men the chance to make history rather than make it themselves. They themselves are almost of necessity relegated to obscurity. The very splendour of the career of their pupils makes it impossible for the world to see them; as the flash of fire from the guns mouth, and the rush of the burning shell on its tremendous way, makes it impossible to see the gun itself in whose deep heart the power of the explosion was conceived and born.

(a) We can picture to ourselves Gamaliel watching Paul, and we can think of the calm large-minded teacher following the career of his fiery-hearted scholar, and, however he disagreed with what he thought his delusions, rejoicing in his faithfulness and force.

(b) And if we look the other way, there are few things finer than to see the reverence and gratitude with which the best men of active life look back to the quiet teachers who furnished them with the materials of living. Even from the midst of his missionary journeys, and his prison in Rome, we are able to believe that St. Paul looked back to the lessons of faithfulness and generosity which he had learned of the great teacher of his youth.

(c) There are some of us whose work in life seems to assume mainly this character. Parents, teachers, quiet helpers of other lives, it seems as if we were rather providing other souls with the conditions of living than living ourselves. In the apparent stationariness of much of our experience, seeing life flow by us, as the river flows by the tree, it is good to live thus by the life to which we try to minister, as the tree lives by the river whose waters it at the same time does something to colour and to direct.

(3) But there is a larger view of Gamaliel than this. He has his relation not merely to St. Paul, but to the whole opening history of Christianity. There are some men whose whole influence is to keep history open, so that whatever good thing is trying to get done in the world can get done. The counsel of Gamaliel seems to point him out as being such a man. There are men who seem to shut up a community, so that, as far as their influence extends, if a new thought were waiting to be spoken or a new deed all ready to be done, it would be thrown back and made hopeless. Was not this exactly what Jesus charged upon the Scribes and Pharisees: Ye shut up the kingdom of heaven against men. Ye neither go in yourselves; neither suffer ye them that are entering to go in? They made great deeds, fresh thoughts, enthusiastic consecration to first principles appear impossible. There is a still stronger instance of the same blighting power in the record that Jesus could there do no mighty work, because of the peoples unbelief. It was possible for men so to shut up a whole district of the land that even Christs marvellous power could not do its work there. And in our little circles are there not men so distrustful of the higher impulses, men so unbelieving and so scornful, that we see the young people, the earnest people, shut up their lives before them as the flowers shut up at night; and there is no hope for any great thing to be done or thought while they are there. I do not mean the sober, thoughtful, accurate, critical men who act like the healthy frost, which kills the gnats and mosquitoes, but makes every higher being live with a fuller life; but the men who are set upon making all the world live in their way, and who have no real faith in God, nor therefore in man. But there are other men who, not doing themselves perhaps great deeds, seem to make great deeds, or a least to make great life, possible. Such men, in our community, in our family circles, in our own little groups, whatever they are, any of us may be. We cannot make the wind to blow,--it bloweth where it listeth; but we can keep the windows open, so that when it blows the chambered life about us shall not fail to receive its freshness.

III. Gamaliel believed in God.

1. To him, surrounding all that man does and working through it, there is God. And with God are the final issues and destinies of things. Work as man will, he cannot make a plan succeed which God disowns; work as man will, he cannot make a plan fail which God approves. That is a noble and distinct faith. These words of Gamaliel are the words of all progressive spirits. They were the words of Luther, who opened Europe and made the best of modern history a possibility. Fitly do they stand to-day carved upon the pedestal of his great statue at Wittenberg.

2. Nobody can doubt that Gamaliel went back from the Sanhedrin to teach with all his might that Christianity was wrong. He had his thoughts, and he upheld them. He said, This is the truth; only, as he said that, he must have said also to his scholars--young Saul of Tarsus sitting there among them There are men here in Jerusalem--earnest, brave, enthusiastic, wofully deluded, as I think--who are asserting that the Christ has come, and that His reign has begun. I think these men are wrong. I give you my reasons. By and by you will see their fanaticism wither and dry up because no life of God is in it. But now let them alone. Believe your truth, assert it, prove it, live it: so will you do your best to kill this folly. That was Gamaliel. That is the true spirit always. Men do not flee out of the furnace of bigotry only to freeze on the open and desolate plains of indifference. You believe, and yet you have no wish to persecute; and any reader of the history of faith--nay, any student of his own soul--knows how rarely these two conditions have met in perfect harmony.

3. Persecution sounds like a bygone word, and yet all persecution has not passed away. Social ostracism comes in to take the place of the more crude and violent punishments of other days, and persecution lingers still in a form yet more subtle--in the disposition to attach disastrous consequences in this world or the next to honest opinions which we hold to be mistaken; the desire to fasten ripen intellectual convictions those stigmas of wickedness which can belong only to personal character. When that last form of terrorism shall have passed away, then persecution will have finally perished. Man will cease persecuting his brother man, partly because he will outgrow the wish to persecute, but partly also because he will see how useless it is to persecute. We shall come in the end to welcome all the honest and earnest thought of men, partly because we see the good of it, however it differs from our own, and partly because we cannot help ourselves. It is by the combined forces of these two causes that every great progress of human thought has taken place.

4. And when all persecution goes, there will come a chance and a demand for the two forms of human influence which will then have all the work to do. When you have thoroughly believed that it is both wrong and useless to try to frighten your fellow-man out of his faith trite yours, then what remains? First, you may argue with him, tell him why you believe, show him how unreasonable his unbelief or his fanaticism is. And if you cannot argue, or if your friend is one to whose mind arguments bring no conviction, then you must live your faith. And then just trying to live out its own life, to turn its own assured belief into obedient action, gradually other people become aware that the true soul is bearing a witness to truth which must have power. In a live State the soldiers have their useful duty, but it is not the soldiers who make the States true strength. Its faithful citizens, ,living their industrious lives within its institutions, which their lives are always filling with life, they are the true defenders of the State, making it strong, and making its strength impressively manifest to all the world. So the great faith needs learned reasoners; but it needs obedient servants and disciples more.

5. And that brings us back to Gamaliel. Was he, then, right? Could he then, can a man to-day, leave all to God and be quietly sure that He will vindicate the truth? A thousand fluctuations in the varying battle make us doubt. Many and many a time it seems as if between the error and the truth it were merely a question of which had the cleverest men upon its side. And yet you know that, if there be a God at all, Gamaliel was right. There must be time, there must be patience; but the real final question of two trees is the question of their roots. That which is rooted in God must live. The final glory of Gamaliel lies there. He believed that God was the only life of this world, that all which did not live in Him must die. We do not know whether Gamaliel ever became a Christian. The legends say that he did. History seems to say that he did not. But at least we know that if we have rightly read his character and story, he made the Christian faith more possible for other men, and he must somewhere, if not here, then beyond, have come to the truth and to the Christ Himself. (Bp. Phillips Brooks.)

The speech of Gamaliel at the Sanhedrin

Note here--

I. Good oratory neutralised by a corrupt audience.

1. The speaker.

(1) His ability and position. Some suppose him to be the son of Simeon, who took the infant Jesus in his arms, and the grandson of Hillel, both famous Jewish doctors. The exalted title of Rabban was given him for his great wisdom. He had been president of the Sanhedrin, and was the tutor of St. Paul. He was popular too--had in reputation among all the people. All this would give weight to his oratory, which would be wanting in a less distinguished man.

(2) The course he recommended. Had he urged some abstract proposition, or a difficult or dangerous course of action, one need not have wondered at the ineffectiveness of his address; but the course he recommended was most reasonable and easy, Refrain from these men, etc.

(3) The argument he employed.

(a) If the movement was undivine, opposition was unnecessary--it would come to nought of itself. In support of this, first, he gives facts referring to Theudas and Judas. Secondly, he states a principle--viz., that the human would perish and the Divine flourish. The argument is ad hominem, his hearers on their own principles were bound to take his advice. They professed to regard the new religion as an undivine thing and therefore need not take the trouble of opposing it.

(b) If the movement was of God, opposition would be futile and impious. Attempts to crush the cause of God are as futile as attempts to roll back the tides of the ocean, or reverse the course of the planets--worse than futile, it is fighting against God.

(4) The impression he produced--To him they agreed. They could not but feel the force of his arguments.

2. So far, Gamaliels speech seems powerful, and one might have thought that he would have gained his end. But no; they pursued their course of persecution (verse 40). What rendered this oratory so ineffective? The character of the audience. Prejudice warped their judgment and malice inspired their hearts. The eloquence of a discourse depends upon the mind of the auditory. Hence what is felt to be eloquence in one audience would not be in another. He is the most eloquent man in his sphere who advocates the wishes of his hearers: otherwise, though he reasons with the logic of Aristotle, and declaims with the power of Demosthenes, his eloquence will not be felt. Paul was a babbler at Athens. Let, then, hearers who would benefit free their minds from prejudice and listen with candour; and let speakers be above pandering to low tastes and sectarian sympathies.

II. Culpable indifference justifying itself by plausible logic. The non-intervention here recommended may in some aspects admit of justification. Statesmen, e.g., have no right to interfere with the religious opinions and movements of the people, so long as there is no infringement of the rights of others. The conscience is sacred to God. Men may argue, but not coerce. Again, the advice may be justified on the ground of social philosophy, supposing Gamaliel believed Christianity to be an imposture. The way to give social power to error is to persecute it. But looking at it in a broad light the councillor displayed a reprehensible moral indifference. Because--

1. As a man, he was bound to satisfy himself whether the apostles cause was of man or of God by honest investigation.

2. He had abundant evidence to satisfy himself on the question.

3. If it was the work of God he was bound to go heart and soul into it. We cannot therefore but regard his argument as formularised to apologise for his indifference. In this respect he is a type of a large class whose policy is to allow things to take their course and settle themselves whether true or false.

III. A test by which the divinity of Christianity is established. If it be of God, ye cannot overthrow it. Christianity has not been overthrown, but has gone on conquering and to conquer.

IV. An example of the all-conquering spirit of genuine religion (verses 40-42). Observe--

1. Their exultation in ignominious suffering which can only be accounted for by--

(1) A consciousness of rectitude.

(2) A supreme affection for Christ. Love rejoices to suffer for its object.

(3) A recollection that their Master suffered in the same way.

(4) A fresh assurance of their genuine interest in Christ. He had told them that they should suffer (Mat_5:11-12; Mat_10:17-22).

2. Their invincibility in prohibited labour. No power could break down their holy purpose. (D. Thomas, D. D.)

Gamaliels counsel

I. A good counsel.

1. As a rule of judgment when we see the end of Gods ways. Then at last it shall certainly hold good. Every plant which My Heavenly Father hath not planted shall be rooted up.

2. As a rule of conduct when carnal zeal will resort to carnal weapons in spiritual matters; and when no light has arisen as to whether a work be of God or man. In this sense Luther applied this counsel to the Elector of Treves as one undecided.

II. A bad counsel.

1. As a rule of judgment when, in the midst of the imperfect course of the world, good and evil are judged according to their external and temporary success. As a rule of conduct, when it is transformed into a pillow of laziness, to get rid of an inward and earnest decision, when Gods Word speaks distinctly enough, and Gods Spirit points clearly enough; and to avoid courageous acting and energetic witness-bearing, when we are really decided. (K. Gerok.)

Gamaliels counsel

I. A good counsel.

1. Of humility before God, the Supreme Judge.

2. Of charitableness toward our neighbour who thinks differently, and perhaps erroneously.

3. Of watchfulness over our passions.

II. A bad counsel.

1. Of a policy judging only according to outward success.

2. Of a toleration toward that which is evil.

3. Of an indifferentism undecided in itself. Conclusion: Better the deed of the apostles than the counsel of Gamaliel. (K. Gerok.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 5:33. When they heard that — When the high-priest and the Sadducees heard this courageous testimony, and faithful remonstrance; they were cut to the heart — Greek, διεπριοντο, they were sawn asunder, namely, with anger and indignation. When a sermon was preached to the people to this purpose, they were pierced to the heart, Act 2:37; namely, with remorse and godly sorrow: these here are cut to the heart with resentment and rage. Thus the same gospel is to some a savour of life unto life, and to others of death unto death; and its enemies not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. And took counsel to slay them — To put them all to death, either under pretence of blasphemy, or for sedition and rebellion against the supreme council of the state. Thus, while the apostles proceeded in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with constant perplexity and perturbation!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_5:33. Cut to the heart.—Lit. sawn asunder, torn in pieces, sc. in their hearts. Compare Act_7:54—a much stronger expression than that used in Act_4:2 or Act_16:18, and closely resembling that employed in Act_2:37.

Act_5:34. A pharisee.—A member of one of the principal religious sects in Jerusalem, the others being Sadducees and Essenes. See further on Act_15:5. Gamaliel = “Benefit of God” (see Num_1:10; Num_2:20). Probably Gamaliel the elder, one of the seven to whom the Jews gave the title Rabbi. In the Talmud he appears as a zealous Pharisee and distinguished teacher of the law.

Act_5:35. Take heed to yourselves.—Either with respect to these men, what ye intend to do (Hackett), or what ye intend to do with respect to these men (Holtzmann).

Act_5:36-37. Theudas and Judas.—Concerning the supposed chronological difficulty connected with these names see “Homiletical Analysis.”

Act_5:39. In ye cannot overthrow it read for “it” them. Lest haply, etc., may be connected either with “let them alone,” or with a supplied thought such as “and ye ought not to attempt to overthrow them,” or “take heed to yourselves.”

Act_5:40. And when they had called the apostles, sc. unto them, so as to preserve the force of the preposition πρός—the apostles having been removed a little space apart from the council during the progress of the deliberations (Act_5:34).

Act_5:41. Worthy to suffer shame.—Or, worthy to be disgraced; a bold oxymoron. For His name should be for the name—i.e., of Jesus, which is here omitted, either because it had just been mentioned (Act_5:40), or because “the name” had already come to be a term in familiar use among the disciples. (Compare Act_9:16.)

Act_5:42. In every house.—Better, at home, or from house to house, as in Act_2:46.

HOMILETICAL ANALYSIS.—Act_5:33-42

Gamaliel and his Colleagues; or, a Friend at Court

I. The person of Gamaliel.—

1. His name. Borne by more than one celebrated scribe of the first and second centuries after Christ, this name—meaning “Benefit of God” (Num_1:10; Num_2:20; Num_7:54)—belonged first to Rabbi Gamaliel, the elder Hillel’s grandson; Gamaliel the younger flourished about 80–118 A.D. The former, in all probability, the individual referred to by Luke 2. His profession.

(1) A member of the Sanhedrim—“one in the council”; hardly its president (the Talmud).

(2) A Pharisee, one of the straitest sects of religionists in Jerusalem, who differed from the Sadducees in holding the doctrine of a resurrection, and outdid these in extravagant adherence to the letter of the Mosaic Law.

(3) A scribe or doctor of the law, virtually a professor of theology like his grandfather Hillel and his father Simon (said to be, but hardly likely, the Simeon of Luk_2:25), whom he succeeded. He is reported to have had one thousand scholars, of whom five hundred studied the law, and five hundred Greek wisdom (Talmud)—a statement which, if it could be depended on, would shed an interesting light on Paul’s knowledge of the Greek poets. (See Riehm’s Handwörterbuch des Biblischen Altertums, art. Gamaliel).

3. His renown. “Had in reputation among all the people,” also among his colleagues, for his zeal as a Pharisee, his learning as a teacher, and his charity as a man. In corroboration of the first may be mentioned that when he died men said reverence for the law, purity, and continence had perished; the best certificates of the second were his brilliant scholars, Onkelos the Targumist and Saul of Tarsus (Act_22:3); the third his counsel to the Sanhedrists attested.

4. His history. According to Christian tradition he embraced Christianity, and, along with his son Ahib and Nicodemus, was baptised by Peter and John, the Clementine Recognitions even affirming that at this time he was a secret disciple. This statement, however, Jewish tradition declines to verify, making him die a Pharisee eighteen years before the destruction of Jerusalem.

II. The advice of Gamaliel.—

1. His recommendations. Two things he urged upon his colleagues.

(1) Caution. To “take heed to themselves with regard to the apostles what they intended to do.” Always commendable, even in a right course, circumspection and prudence are specially desirable when the path inviting entrance is dubious and dangerous, not to say wrong. To look well before one leaps is a safe maxim.

(2) Tolerance. To hold their hands and let the apostles alone. If they could not help their prisoners’ cause, at least they should not hinder it. “Neither punish them for what they have done nor restrain them for the future. Connive at them—let them take their course—let not our hand be upon them” (Henry). This, the least the truth has a right to expect and receive at the hands of men.

2. His arguments. Also two: one for each recommendation.

(1) One for the caution, this, drawn from past experience, that possibly need would not arise for action in the matter, as the present movement would most likely run the course of other popular agitations which in former times had suddenly sprung up, flourished for a season, and eventually subsid d. One such had been the insurrection of Theudas. (Note. This Theudas was not the revolutionary of that name in the reign of Claudius, and under the procuratorship of Cuspius Fadus A.D. 44, ten or twelve years after this speech of Gamaliel (Jos., Ant., XX. Act_5:1), but either another of the same name, which was common, who had figured in the public gaze shortly before; or the Judas, who, after Herod’s death, led a robber band against the palace of Sepphoris in Galilee (Jos., Ant., XVII. x. 5), Judas, according to Mat_10:3; Luk_6:16, being interchangeable with Thaddeus or Theudas; or the Simon (Jos., Ant., XVII. x. 6), one of Herod’s slaves, who got himself proclaimed king, burnt down the royal palace at Jericho, with others of the king’s houses throughout the land, but eventually was captured and beheaded—it being supposed (Sonntag, see Hackett) that Theudas was a title Simon had assumed on pretending to royal dignity). Another of these abortive insurrections was that headed by Judas of Galilee (Jos., Ant., XX Act_5:2; Wars, II. viii. 1), called also a Gaulonite—i.e., an inhabitant of the district east of Galilee (Jos., Ant., XVIII. i. 1), who, in the days of the taxing, or enrolment—i.e., registration of persons and property with a view to taxation, conducted under Cyrenius (Luk_2:2), raised a revolt against Rome which attracted numerous supporters, but terminated in failure, he himself getting killed and his followers dispersed. One of these followers is believed (but without foundation) to have been Simon the Canaanite, or Simon Zelotes, the apostle.

(2) For the tolerance this, derived from reflection, that “resistance was either needless or hopeless” (Plumptre), that the movement, if of men, would sooner or later collapse, while if of God, it would defy all attempts at overthrow, while those who opposed it would be guilty of fighting against God. If the first part of this argument sprang from timidity, the second was the outcome of sober judgment. If God was behind the apostles it would be fruitless and dangerous to stand before them.

3. His motives. Various have been suggested.

(1) A secret conviction that the movement was of God, though as yet not prepared to act on this conviction and espouse it boldly. According to this view (which, however, is pure conjecture), Gamaliel was a secret disciple like Nicodemus and Joseph of Arimathea, probably one of “the great company of priests” who soon after “became obedient to the faith” (Act_6:7).

(2) A latent sympathy with the apostle’s doctrine concerning Jesus, arising from the fact of his being a Pharisee, and therefore a believer in the resurrection, and from the probable circumstance of His having sat among the doctors whom Jesus, when a boy, questioned in the temple (Luk_2:46).

(3) A perceptible leaning to the sentiments of his two colleagues, Nicodemus who once advised that Christ should be let alone (Joh_7:50-51), and Joseph of Arimathea, who consented not to the counsel and deed of Caiaphas (Luk_23:51).

(4) Discernment to perceive that if the movement was purely fanatical, it would not be suppressed but only rendered more violent by opposition.

III. The success of Gamaliel.—His advice prevailed.

1. To all appearance unanimously. At least no opposition was offered to his cautious counsel. Having a majority in their favour, his sentiments were accepted without a division, and became the finding of the court. Yet

2. Not altogether wholly. Though persuaded to depart from their murderous intention (Act_5:33) and to spare their prisoners’ lives, his colleagues could not appease their rage without inflicting on the apostles some punishment. Perhaps, also, they felt that something must be done on the one hand to justify their interference with the apostles’ liberty, and on the other hand to express their displeasure at the apostles’ disobedience. Accordingly they beat or scourged the apostles as Christ had been (Joh_19:1), and as Paul afterwards was scourged on five occasions (2Co_11:24). The scourge was a whip of two lashes, “knotted with bones or heavy indented circles of bronze, or terminated by hooks, in which case it was aptly denominated a scorpion” (quoted by Hackett). Still,

3. To all intents effectually. Charged not to speak in the name of Jesus—a useless rehearsal of a useless interdict which they could not obey (Act_4:20), the apostles were forthwith dismissed, no doubt reluctantly, their judges inwardly feeling they would rather have incarcerated permanently, or killed off finally such obnoxious persons as the apostles were supposed to be, but yet really so that they “departed from the presence of the council,” and on their part triumphantly, rejoicing they had been counted worthy to suffer dishonour for the name of Him whom they served, in whom they believed, and of whom they witnessed, and permanently so that “every day in the temple and at home they ceased not to teach and to preach Jesus as the Christ.”

Learn.—

1. That God can raise up champions to speak for His people and defend His cause in the most unlikely places and at the most unlikely times. Examples: Moses at the court of Pharaoh; Elijah in the days of Ahab; John the Baptist in the reign of Herod. Luther, Latimer, Knox.

2. That good men generally carry with them an influence for good which weighs with and tells upon their contemporaries. Witness Samuel and Daniel in Old Testament times; Nicodemus and Gamaliel in the Sanhedrim.

3. That God’s servants may always comfort themselves with the reflection that His cause is invincible. Emblem: the bush burning yet not consumed.

4. That those who fight against God are engaged in a losing battle (Isa_27:4).

5. That God’s servants and Christ’s followers may suffer wrong, and yet the cause for which they suffer win the day.

6. That to suffer for righteousness’ sake is the highest honour a Christian can enjoy on earth (Mat_5:10; 1Pe_4:16).

7. That always and everywhere Christians should publish the name of Jesus as the Christ, or Anointed King and Saviour of mankind.

HINTS AND SUGGESTIONS

Act_5:36. The World’s Somebodies.—Are not unfrequently.—

1. Pretentious nobodies.

2. Worthless impostors.

3. Arrogant deceivers.

4. Disastrous leaders.

Act_5:38-39. Gamaliel’s counsel.

I. The good advice it contained.

1. To abstain from injuring the apostles or hindering the cause they advocated. This was practically a dissuasive against persecution.

2. To wait with patience for the decision which Providence would ultimately give on this as on every other movement. “Time tries all.”

3. To beware of doing anything that might seem like fighting against God.

II. The doubtful doctrine it preached.

1. That the goodness of a cause may always be judged by its success.

2. That men should regulate their conduct by the bearing it will have upon their own interests.

3. That man’s responsibilities towards the cause of God and Christ are discharged by simply letting it alone.

Act_5:39. Fighting against God.

I. An old sin.

II. A common practice.

III. A hopeless enterprise.

IV. A perilous warfare.

V. A heinous wickedness.

Act_5:35-39. Gamaliel’s Counsel.

I. A convenient counsel for the spiritually idle and for the politicians of the world.

II. A true counsel in opposition to senseless zeal.

III. A half counsel, when it concerns us to recognize, decide, and act at once.—Beck in Lange.

Act_5:38-39. Of men or of God; or, the Origin of Christianity.

I. Christianity must be either of men or of God.—Either it is a creation or evolution of the human mind or a production and revelation of the divine Spirit. Either one, it may be the best, of ordinary nature religions, like those of paganism which it supplanted, like Buddhism, Confucianism, and Mohammedanism, or a distinctly supernatural religion, as Christ (Joh_7:16) and His apostles affirmed that it was, and as its adherents believed it to be. No middle alternative is possible.

II. If Christianity be of men it will assuredly come to nought.—It may seem for a time to be possessed of vitality, to manifest growth and to be productive of beneficial results, but these appearances will only be temporary. It will not succeed in lifting men much higher than other nature religions; it will not extend its dominion over a much greater territory than these; it will not exhibit qualities of permanence beyond what are displayed by these.

III. Thus far Christianity has not come to nought.—It has survived the assaults of paganism, and even overthrown paganism wherever it has spread. It has resisted the still more dangerous onsets of philosophy and science, and in a large measure Christianised these. It has stood up against the combinations of world empires, and reduced these, in name at least, to subjection beneath the sceptre of Christ. It has maintained its vitality and influence notwithstanding the corruptions of its purity that have arisen within its own burdens and from the midst of its own adherents. It has met the deepest spiritual wants of the individual soul and of the world in a way that no other religion has done. It has extended its sway to almost every country under heaven. After nineteen centuries it evinces no sign of decrepitude and decay. Other religions are waxing old and vanishing away; it is with the passing years increasing in vigour and acceptance.

IV. Hence Christianity can only be of heavenly origin.—This a necessary inference from the propositions laid down by Gamaliel. “By its fruits ye shall know it.” These are such as can be explained only on the hypothesis of its divine origin. This renders it certain that Christianity will prove itself to be successful—i.e., serving the ends of a religion—i.e., saving; universal, ultimately embracing the globe; and permanent, enduring till the close of time.

V. No combination of forces can hinder Christianity from eventually accomplishing its mission.—“Ye will not be able to overthrow it,” said Gamaliel. Gamaliel was right. If God be for it who can be against it? Who can fight successfully against God? “No weapon that is formed against it shall prosper”; “the gates of hell shall not prevail against it.”

Lessons.—

1. The claims which Christianity as a supernatural religion has on the minds and hearts of men.

2. The duty of Christians doing everything to further its triumph.

3. The folly of attempting to overthrow or even hinder it.

Act_5:40. The Way of the Holy Cross.

I. Threatening (Act_4:21).

II. Imprisonment (Act_5:18).

III. Scourging (Act_5:40).

IV. Martyrdom (Act_7:60).

Act_5:41. Suffering Shame for the Name.

I. Comfort in it. That what one suffers for is Christ’s name (1Pe_4:14).

II. Honour in it. That by means of suffering one can help on the triumph of that name.

III. Glory in it. Since if one suffers with Christ here, he shall reign with Christ hereafter (2Ti_2:12).

Four Classes in the School of Suffering.

I. Obliged to suffer.

II. Willing to suffer.

III. Able to suffer.

IV. Permitted to suffer.—Hartman in Lange.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

5:33-40 God once again thwarted the Jewish leaders’ plans to stop the apostles—this time through the counsel of Gamaliel.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 5:33. Διεπρίοντο) they were cut to the heart; ch. Act 7:54. So the Latins say, ‘findor.’ [“Cor meum finditur”.—Plaut. Bac. ii. 3, 17.]—ἐβουλεύοντο) they took counsel.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_5:33. Διεπρίοντο] not: they gnashed with the teeth, which would be διέπριον τοὺς ὀδόντας (Lucian. Calumn. 24), but dissecabantur (Vulgate), comp. Act_7:54 : they were sawn through, cut through as by a saw (Plat. Conv. p. 193 A; Aristoph. Eq. 768; 1Ch_20:3; see Suicer, Thes. I. p. 880; Valckenaer, p. 402 f.),a figurative expression (comp. Act_2:37) of deeply penetrating painful indignation. Alberti, Gloss. p. 67: πικρῶς ἐχαλέπαινον. It is stronger than the non-figurative διαπονεῖσθαι, Act_4:2, Act_16:18.

ἐβουλεύοντο] they consulted, Luk_14:31; Act_15:37. The actual coming to a resolution was averted by Gamaliel.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 5:33 . διεπρίοντο : lit [184] , were sawn asunder (in heart), dissecabantur , Vulgate ( cf. use of findo in Persius and Plautus), cf. Act 7:54 (Luk 2:35 ), Euseb., H. E. , v., i., 6 (see Grimm, sub v .). The word is used in its literal sense in Aristoph., Equites , 768, Plato, Conv. , p. 193 a , and once in the LXX, 1Ch 20:3 . The rendering “sawed their teeth” would certainly require τοὺς ὀδόντας as in other cases where the verb (and the simple verb also) has any such meaning. Dr. Kennedy, Sources of N. T. Greek , pp. 72, 73, also refers to its use in the comic poet Eubulus (Meineke), 3, 255, and classes it among the words (colloquial) common to the comic poets (including Aristophanes) and the N.T. Here we have not the pricking of the heart, Act 2:37 , which led to contrition and repentance, but the painful indignation and envy which found vent in seeking to rid themselves of the disciples as they had done of their Master. ἀνελεῖν : the verb is found no less than nineteen times in Acts, twice in St. Luke’s Gospel, and only two or three times in the rest of the N.T., once in Mat 2:16 , Heb 10:9 (2Th 2:8 ); often used as here in LXX and classical Greek; it is therefore not one of those words which can be regarded as distinctly medical terms, characteristic of St. Luke (so Hobart and Zahn), although it is much used in medical writers. The noun ἀναίρεσις , Act 8:1 , is only found in St. Luke, and is also frequent in medical writers, Hobart, Medical Language of St. Luke , pp. 209, 210; but this word is also used in LXX of a violent death or destruction, cf. Num 11:15 , Jdt 15:4 , 2Ma 5:13 . At the same time it is interesting to note that ἐπιχειρεῖν , another medical word characteristic of St. Luke, and used by him in the sense of attempting, trying, is found with ἀνελεῖν in Act 9:29 , cf. Zahn, Einleitung , ii., p. 384, with which Hobart compares ὁ μὲν γὰρ ἰατρὸς ἀνελεῖν ἐπιχειρεῖ τὸ νόσημα (Galen), see in loco .

[184] literal, literally.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This reckoneth that they were in a most vehement rage, and marvelously disquieted in mind, for it is a borrowed kind of speech taken from them which are harrishly cut in sunder with a saw.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

cut to the heart and took--"were taking."

counsel to slay them--How different this feeling and the effect of it from that "pricking of the heart" which drew from the first converts on the day of Pentecost the cry, "Men and brethren, what shall we do?" (Act 2:37). The words used in the two places are strikingly different.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 33. They were cut to the heart] διεπριοντο, Literally, they were sawn through, from δια through, and πριω, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

33. They were cut in sunder. The priests ought to have been thoroughly moved, though they had had hearts of iron, but they burst. Whence we gather that no reasons can prevail with the reprobate, to bring them unto the obedience of Christ; for unless God speak within, the outward doctrine shall be able to do nothing else but to beat the ears. The apostles were able so to overcome their enemies, that they should not have had one word to say; but their fury was so untamed, and unbridled that they do rather go mad. Yet we must therewithal note the force of the word, because although the reprobate are not thereby changed, that they may become better, yet it pierceth into their hearts, so that it urgeth their consciences; for thence springeth their fury, because they saw themselves urged by their judge. They would gladly mock all the gospel, as they attempt whatsoever they can, that they may count it as nothing; but there is in the same a certain hidden majesty, which driveth away mightily all their delicacy. And chiefly when they are cited by the sound of the trumpet to appear before the judgment-seat of God, then appeareth their madness and fury.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(33) They were cut to the heart.—The strict meaning of the verb describes the action of a saw, as in Heb_11:37. Used figuratively, it seems to imply a more lacerating pain than the “pricked to the heart” of Act_2:37, leading not to repentance but to hatred. The persons spoken of are principally the high priest and his Sadducean followers (Act_5:17).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33–42. Effect of the Apostles’ defence. Counsel of Gamaliel. Release and subsequent conduct of the Twelve

33. When they heard that, they were cut to the heart] There is no Greek here for to the hearty, but as in the only other place in the N. T. where this verb is found (Act_7:54) those words are added to it, it is best here to supply them to complete the sense, which is the same here as in that passage. The effect described is not the compunction which leads to penitence, but the annoyance that results in more furious anger.

and took counsel to slay them] The best texts read, and wished to slay them. So to get rid of the fear of one man’s blood being brought upon them, they would take the lives of twelve more.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then stood there up one in the council,.... Or "in the sanhedrim", which the high priest had called together; this phrase is left out in the Syriac version: yet certain it is, that the great council was now assembled, and the disciples were now before them, and this man, who was one of the members of it, stood up in it; for it seems to have been the custom, that though they usually sat, yet when anyone had anything to say, or made a speech, he rose up from his seat.

A Pharisee named Gamaliel; he is described by his sect of religion, a Pharisee; of which; see Gill on Mat 3:7 and by his name Gamaliel: he was the son of Rabban Simeon, the son of Hillell the great; which Simeon is, by some, thought to be the same that took Christ into his arms, Luk 2:25 and this Gamaliel was also the master of the Apostle Paul, Act 22:3. This was a very ancient name in Israel; the prince of the children of Manasseh, that offered at the dedication of the tabernacle, was of this name, Num 7:54 and perhaps this man might be of the same tribe. He is further described by his profession,

a doctor of law; he was one of the Misnic doctors, one of the fathers of tradition, that received the oral law from those before him, and handed it down to others; and was the five and thirtieth of this sort, as the Jews say (t), from the giving of the law at Mount Sinai; or, as others (u), the thirty first:

had in reputation among all the people; and therefore his advice was the more likely to take place, without giving offence, or exposing to danger, seeing he was highly esteemed, not only in the sanhedrim, but among the common people; and that not only because he was a Pharisee, and a very strict one, the glory of that sect, insomuch that it is said (w), that

"when he died, the glory of the law ceased, and purity and pharisaism died;''

but because of his years, dignity, and place also; he is called commonly Gamaliel, "the elder", because he lived to a great age (x). He died eighteen years before the destruction of Jerusalem (y), and was had in veneration to the last. It is said of him (z), that

"he ordered, before his death, that they should carry him to his grave in linen; for before this time they used to carry out the dead in silk; and this was more grievous to his relations than his death itself;''

because they thought he was not interred honourably enough. And it is also reported, that Onkelos, the proselyte, at his death, burnt as much for him in goods and spices, as came to seventy Tyrian pounds (a). He was also commonly called by the name of Rabban, which was a more honourable title than that of Rabbi or Rab; and his father Simeon was the first that had it (b); and he was now president of the sanhedrim: and hence he used that authority which is expressed in the next words,

and commanded to put the apostles forth a little space; he ordered the apostles to be put out of the sanhedrim for a little while, that they might not hear what he had to say, and take encouragement from it; and that he might more freely speak his mind without giving them any countenance. The Alexandrian copy reads, "the men", instead of "the apostles"; and so the Vulgate Latin version.

(t) Ganz Tzemach David, par. 1. fol. 25. 2. (u) Juchasin, fol. 20. 1. (w) Misn. Sota, c. 9. sect. 15. (x) Juchasin, fol. 53. 1. (y) Ganz. ut supra. (Tzemach David, par. 1. fol. 25. 2.) (z) Ib. (a) T. Bab. Avoda Zara, fol. 11. 1. (b) Ganz. ib. col. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

33 When they heard that, they were cut to the heart, and took counsel to slay them.

Ver. 33. They were cut to the heart] They were so vexed as if they had been cut with a saw, διεπριοντο; or the gnashing of their teeth sounded as the reciprocation of a saw.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

When they heard that - That which the apostle Peter had said, to wit, that they were guilty of murder; that Jesus was raised up; and that he still lived as the Messiah.

They were cut to the heart - The word used here properly denotes “to cut with a saw”; and as applied to the “mind,” it means to be agitated with “rage” and “indignation,” as if wrath should seize upon the mind as a saw does upon wood, and tear it violently, or agitate it severely. When used in connection with “the heart,” it means that the heart is violently agitated and rent with rage. See Act 7:54. It is not used elsewhere in the New Testament. The “reasons” why they were thus indignant were doubtless:

Because the apostles had disregarded their command; Because they charged them with murder; Because they affirmed the doctrine of the resurrection of Jesus, and thus tended to overthrow the sect of the Sadducees. The effect of the doctrines of the gospel is often to make people enraged.

Took counsel - The word rendered “took counsel” denotes commonly “to will”; then, “to deliberate”; and sometimes “to decree” or “to determine.” It doubtless implies here that “their minds “were made up” to do it; but probably the formal decree was not passed to put them to death.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They were cut to the heart;[5] exasperated to fury and madness, and were for killing them. (Witham)

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[BIBLIOGRAPHY]

Dissecabantur. Greek: dieprionto; which Arias Montanus translates furebant.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They were cut to the heart; they grinned with their teeth, visibly showing the rage and fury that was within them, by which they were as sawn and divided asunder; malice and rage being a grievous torment to the cruel and malicious, ο γαρ μεγας πονος το μη ζην καλως..

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

33. When—The firm repetition by the apostles of their conscientious disobedience to the Sanhedrin, and of their explicit charge against them of Messiah-murder and of the exaltation of Jesus to God’s right hand, was the greatest of possible offences. They were forbidden to proclaim the name of Jesus, and they promptly proclaimed it, first in the temple and then in the Sanhedrin.

Cut to the heart—The phrase to the heart, as the italics indicate, is superfluously added by the translators. The phrase they were cut signifies literally in the Greek they were sawn through, and it describes by a strong figure the pang of indignant passion cutting through the entire person of a perfectly angry man.

Took counsel—Not that they entered into consultation audibly, but that they framed the purpose unanimously in their heart.

To slay them—As a court they had not the power of capital punishment, so that they were now simply inspired with a mad impulse of slaughter of the whole twelve by illegal violence, such as was perpetrated seen after upon the proto-martyr Stephen. But in the midst of their paroxysm a man of no ordinary presence stands forth, and, with words of singular calmness, brings them to a semblance of reason.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But they, when they heard this, for when they heard that, they, A.V.; were minded for took counsel, A.V. and T.R.. (ejboulonto for ejbouleuonto, as also Act_15:39) The word for were cut to the heart (dieprionto) is found only here and in Act_7:54, where the full phrase is given. It means literally, in the active voice, "to saw asunder," and is so used by the LXX in 1Ch_20:2. In Heb_11:37 it is the simple verb pri) which is used; priw and several of its compounds are surgical terms.

Vers. 33-42. Our attitude towards God.

There are three attitudes it is possible for us to assume towards our Maker and Savior. They are those of

I HOSTILITY. We may "be found even to fight against God." It is, indeed, as new as it is old for men to contend with God and to oppose themselves to those ends for which he is working.

1. Good men do so unwittingly; as when earnest and holy Catholics have persecuted Protestant men and women; as when devout Protestants have thrown obstacles in the way of their more energetic co-religionists who have been evangelizing in ways not considered legal and correct; as when we ignorantly misconstrue the sacred Scriptures, finding out, farther on, that those views we combated were in harmony with truth.

2. Bad men do so deliberately and guiltily:

(1) when they endeavor positively to overturn influences which they know to be holy and remedial;

(2) when they practically encourage that which they feel to be wrong and hurtful.

II NEUTRALITY. We may take the position which Gamaliel advised with so much policy on this occasion: "Let these men alone" (ver. 38). When any sacred cause comes up before us, challenging our approval and asking our aid, we may determinately stand aloof, declining either to befriend it on the one hand or to withstand it on the other: we neither bless nor curse.

1. It is impossible to take a neutral position, upon the whole, in relation to Christ. "He that is not with him is against him," as he has said to us. Our influence is either telling in favor of his holy service, of Christian truth, of eternal life, or else against these sacred things.

2. It is possible that we may assume a neutrality toward particular institutions, usages, movements, habits; and this neutrality may be

(1) necessary, because we have not the means of arriving at a judgment at all;

(2) wise, because we have not yet had the opportunity of coming to an intelligent decision;

(3) culpable, because cowardly, selfish, unfaithful.

III CO-OPERATION. (Vers. 40-42.) When they had beaten the apostles an act of severe bodily castigation was a grim method of "letting themalone; it was probably a concession to the party of hostile action they did let them go, with strict prohibitions in their ear. We are to be "coworkers with Christ," "workmen together with him;" and we shall become this by:

1. Speaking for Christ. "Daily in the temple.., they ceased not to teach and to preach Jesus Christ" (ver. 42). In the Church, in the school, in the home, anywhere, everywhere, we too may speak for him; uttering the truthwhich he has taught us to prize, more especially upholding him himself as the one great Teacher, almighty Savior, Divine Friend, and rightful Lord of the human soul.

2. Suffering for him. The apostles endured suffering and shame for his Name; they did so gladly, rejoicingly. We may be "counted worthy" to do the same. Many thousands of men, in heaven or on earth, have had this high honor (Mat_5:10-12; 1Pe_4:13) And if we are thoroughly true and unflinchingly faithful to our Lord, serving him to the full height of our opportunity, we shall surely

(1) suffer bodily inconveniences, fatigue, exhaustion, if not pain and sickness, for his sake;

(2) endure the dislike and ridicule, if not the blows and imprisonment, of the ungodly. In such ill treatment we shall find occasion for heavenly joy, as they did. C.

Vers. 33-42. The advice of the cautious.

Such was Gamaliel. See expository portion for an account of him, and of the rabbinical school to which he belonged. Interest attaches to him as the teacher of Saul of Tarsus, but how great is the contrast between the calm and prudent Gamaliel and the intense and impulsive Saul! The scene in the Sanhedrim when this honored teacher rose to calm the prevailing excitement, and plead for what he would call a "masterly inactivity," may be effectively pictured. The situation in which the Sanhedrim was placed was an exceedingly difficult one, and certainly one which could not be dealt fairly with while the council was under the influence of roused prejudices and religious excitement. The cautious temperament should be described. Those who have this characteristic quality have their place, their influence, and their work; they are often valuable drags on wheels driven too hurriedly; but they have also their disability, and lack the capacity to enjoy much that appeals to other natures. They know nothing of emotion, enthusiasm, self-forgetfulness, or rapture. Such a one was Gamaliel, and his advice is quite a model of that always given by the cautious man.

I THE CAUTIOUS MAN FALLS BACK ON PRECEDENT. Gamaliel finds some instances that had recently occurred and argues from them, much as a modern lawyer does from the "cases" he can cite. Precedents are often very valuable. They are often sad hindrances to enterprise. They are always most annoying to those who are of impulsive temperament. They are a very doubtful good to men of faith in a living God, who may be pleased to work in fresh and surprising ways.

II THE CAUTIOUS MAN HAS CONFIDENCE IN THE WORKING OF NATURAL FORCES. Gamaliel says Wait and watch the working of these things. Religious excitements tend to exhaust themselves. Mountebanks have no staying power. Leaders of sects want money support, and as soon as this is made apparent their followers dwindle away. There is little need for any interference, the natural process of exhaustion will effect all you want. So, still, the cautious man often checks the energy that would deal vigorously with social and moral evils, such as drinking and vice. Earnest men cannot wait for the long outworking of natural forces. With faith in the God of righteousness, they must enter and deal with the evils as a new redeeming force.

III THE CAUTIOUS MAN RELIES ON THE EFFECTS OF TIME. Though allied to the previous consideration, this somewhat differs from it. Time allays excitement; time tests the value of all things. And the very heads of the Jewish religious system might surely be satisfied that time would be on their side. But men are "perishing in their sins" while we wait; and the earnest man hears God inspire him to active endeavor when he says, "Now is the accepted time.

IV THE CAUTIOUS MAN FEARS TO AROUSE OR TO MAINTAIN PUBLIC EXCITEMENT. And no doubt much evil attends such excitement, but worse evils attend stagnation. Public excitement only alarms those who do not want anything done. The cautious among us are always seeking to repress special missions, revivals, and reformations, and fear that the blaze blown up so high will soon burn out, and leave only bare cold ashes. Men of faith will ever plead that, maybe, the fire so lighted will burn on forever. Cautious men may sometimes do good work by wisely checking over-impulsive-ness and unduly considered schemes. But they may also check enterprise. They who would do noble work for God must often do as did the great general land on the enemy"s shores and burn the boats. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

cut

Cf. Act 2:37.

The Gospel when preached in the power of the Spirit convicts or enrages.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The counsel of Gamaliel:

v. 33. When they heard that, they were cut to the heart, and took counsel to slay them.

v. 34. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the Law, had in reputation among all the people, and commanded to put the apostles forth a little space;

v. 35. and said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.

v. 36. For before these days rose Up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves; who was slain, and all, as many as obeyed him, were scattered and brought to naught.

v. 37. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him; he also perished, and all, even as many as obeyed him, were dispersed.

The address of Peter, in which he and also the other apostles defended themselves against the attacks of the Jewish leaders, was characterized by the candor and fearlessness which should ever mark the proclamation of the truth. But the members of the Sanhedrin, instead of giving heed to the truth and permitting repentance unto the forgiveness of sins to be worked in them, were, literally, sawed asunder to the heart, they were filled with the most violent indignation. One thought and one object therefore filled the minds of most of them, namely, to rid themselves of the disciples as they had done of the Master, to put the apostles to death. But at this crisis the calmer counsel of one of the members prevailed. For in his place in the Council arose a Pharisee by the name of Gamaliel, a learned teacher of the Law, highly respected and esteemed by all the people, whose word therefore had considerable influence, and commanded, first of all, that the accused men should be put out for a little while, since he wanted to speak in a confidential matter. Having held the floor until this was done, Gamaliel then addressed the Sanhedrin, giving them the honoring appellation of "men of Jerusalem. " He cautioned his fellow counselors to exercise all care with respect to these men, and to weigh every act with great deliberation before putting it into execution. He substantiates his caution with a reference to historical facts, especially as to seditions and insurrections in their country. There had been one Theudas not long before this, not the one mentioned by Josephus as having found his end in 44 A. D. , but another man by the same name, probably the father or some other kinsman of this later Theudas. This man had advertised himself as a somebody, as a great man, and thus managed to get a following of some four hundred men, just as any demagogue may count upon some adherents. But this man had been promptly put to death, his followers had been scattered to the four winds, and the entire movement had fallen flat, without result. After this, in the days of the great census, which Luke distinguishes in this way (6-8 A. D.), another rebel, Judas of Galilee, arose, so called after the scene of his chief exploits, or Judas of Gaulanitis, after the place of his birth. Since this great census, under Quirinius’s second Roman administration, involved not only numbering and valuation of property, but the imposition of a tax as well, it is not surprising that Judas easily drew away much people, quickly gained a following. But his fate was the same as that of Theudas. He had also perished, he soon had found his end, and all those that had put any obedience and trust in him had been dispersed by the authorities. Gamaliel might have multiplied the number of examples, because, as Josephus reports, there were minor revolts and attempts at insurrection almost continually in some parts of Palestine, but he had said enough to make his point.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

DIVINE INTERVENTION

33-42. Now they reach a grand culmination. The Preachers in charge and the official board are signally defeated, “cut through,” so they are counseling to kill the apostles. They have condemned and imprisoned them a second time, ordering them positively to preach no more in their territory. All their orders are disobeyed. Jails will not hold them. They determine to settle the matter by killing them by the Roman civil arm, bought over for Jewish favor. Why did they not kill them? They all finally wore martyrs’ crowns, except John, who, according to Justin Martyr and other Christian Fathers, was honored with a translation. The simple solution of the matter is, their work was not done. A vile reprobate once pointed a gun at me, which fired all right a few minutes previously. When he pulled the trigger it only snapped. Why? My work was not done. So God’s saints are immortal until their work is done. So God puts His hand on Gamaliel, their giant, the greatest man of the opposition, their biggest preacher, and raises him up to deliver the apostles and prolong their lives till their work is done. Twenty years ago, in the time of the Temperance Crusaders, when holy women in our cities were miraculously closing Satan’s saloons by their prayers, immense was the excitement! A number of saloons have been closed. The holy Crusaders were praying in a large saloon. Satan’s mob came to break up the meeting, led by a huge ruffian. A holy woman rises from her knees, slips out and meets the mob, looks this gigantic, diabolical leader in the face, saying, “Will you please be so kind as to attend to the men and see that they do not interrupt our meeting?” Immediately he whirls on his heel and roars: “Back, fellows! back, fellows! We must have order here. You can not disturb this meeting. I will die for these good women.” So he commands and quells the mob. So God puts His hand on the giant theologian of the Sanhedrin, the tallest bishop standing at the head of the hierarchy. To the unutterable surprise of all, Gamaliel takes command of the situation and suggests that the apostles be sent out of the hall. Now he delivers a thrilling oration to the Sanhedrin, calling their attention to Theudas, the impostor, who a few years previously had made a great commotion among the people, receiving a large following, but had utterly evanesced with all of his adherents, leaving not a vestige. Then he reiterated the brilliant career of Judas, the Galilean impostor, in the days of the Roman enrollment, preparatory to the taxation of imperial Caesar. He with his adherents has also vanished away like the gossamer which recedes before the effulgence of an Oriental sun. Here he fortifies a stalwart argument, driving his logic with sledgehammer blows, and clinching the conclusion with the grip of a giant. Of course Luke gives us but a mere epitome of Gamaliel’s unanswerable oration. The fac simile thus culminates: Theudas, Judas and other impostors have risen, created great commotions and received large followings, stirring Judea and Western Asia. These have all vanished away, leaving not a trace nor a track. Now, if Jesus of Nazareth is also an impostor, He and His followers, with all this mighty commotion which is shaking the powers of church and state from center to circumference, will break down of its own weight, vanish away, utterly evanesce and sink into oblivion, like other impostors who have preceded. This is the negative side: If Jesus of Nazareth is an impostor as you say [“and He was one of them”], He will evanesce and go into oblivion with all of His following and work, like Theudas, Judas the Galilean, and multitudes of impostors who have risen and are now buried in oblivion, utterly unknown, not a vestige of their former greatness surviving. Hence the utter superfluity of all of this effort to put down Jesus and His followers, as certainly, on the hypothesis that they are impostors, they will inevitably play out, without any effort on the part of the ecclesiastical authorities. Gamaliel proceeds to evolve the positive side of his argument, which flashes with the forked lightnings of divine retribution: If Jesus of Nazareth is truly the Christ of God, as He and His disciples claim, the combined powers of earth and hell can never prevail against Him. Besides, in that case, “you will be found fighting against God,” and the unhappy victims of His righteous judgments and awful indignation, certain to overtake the impudent audacity so diabolically impetuous as to antagonize the Almighty. This discourse delivered by the master-spirit of the Sanhedrin was followed by a decisive negative verdict in reference to the preceding counsel to kill the apostles. However, they give way to their implacable hatred, beating them cruelly before they release them. Having thus suffered the deep humiliation, disgrace and torture of an unmerciful thrashing in presence of the multitude, the apostles depart from the Sanhedrin, shouting aloud, exultantly praising God for permitting them to enjoy the privilege of taking a cruel whipping in His name.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

33. The Sanhedrim had been astonished at the boldness of Peter and John on their former trial, but had contented themselves with severe threatenings. Now, both their commands and their threats, having been despised, and the bold innovators daring to defy them once more, they lost, for a moment, all the restraint which had been imposed by the fear of the multitude. (33) " Now when they heard this, they were exasperated, and determined to slay them. "

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

33. Cut to the heart. Convulsed with rage, not sorrow. Took counsel to slay them. Concerning the expediency of putting them to death.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Gamaliel addresses the council members.

Gamaliel, a teacher of the law, who was honored by all the people

Luke introduces Gamaliel and provides background information about him. (See: Introduction of New and Old Participants and Background Information)

who was honored by all the people

This can be stated in active form. AT: "whom all the people honored" (See: Active or Passive)

commanded the apostles to be taken outside

This can be stated in active form. AT: "commanded the guards to take the apostles outside" (See: Active or Passive)

translationWords

council

Pharisee

teach

law

honor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

33–42. EFFECT OF THE APOSTLES’ DEFENCE. COUNSEL OF GAMALIEL. RELEASE AND SUBSEQUENT CONDUCT OF THE TWELVE

33. διεπρίοντο. The active voice of this verb is used (LXX. 1Ch 20:3) in its literal sense of ‘to saw asunder,’ the passive generally in the figurative sense of the rending of the heart. In Act 7:54, where the word occurs again, ταῖς καρδίαις is added, and it is necessary to supply those words here to complete the sense. The effect described is not the compunction which leads to repentance, but the irritation that results in more furious anger.

ἐβουλεύοντο, they took counsel. Some good MSS. read ἐβούλοντο, they wished. The Vulgate has cogitabant.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

33. διεπρίοντο] sc. ταῖς καρδίαις as ch. 7:54. From its conjunction there with ἔβρυχον τ. ὀδόντας, it does not appear to have any connexion with the phrase πρίειν or διαπρίειν τ. ὀδ. with which and Wetst. identify it. They were cut asunder (in heart). So Persius, iii. 8, ‘turgescit vitrea bilis: Findor, ut Arcadiæ pecuaria rudere credas.’ And Plautus, Bacch. ii. 3. 17, ‘Cor meum et cerebrum, Nicobule, finditur, Istius hominis ubi fit quaque mentio.’ And Euseb. H. E. v. 1 (in Suicer, sub voce, where he cites other authorities also), ἐχαλέπαινον κ. διεπρίοντο καθʼ ἡμῶν.

ἐβουλεύοντο] they were purposing, ‘taking counsel with the intent,’ see reff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

They were cut to the heart [διεπριοντο] . Only here and ch. 7 54. The verb means, originally, to saw asunder. A strong figure for exasperation.

To slay. See on Luk 23:32.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.