Acts 5:34

Act 5:34-37. Then stood up one in the council, a Pharisee — And as such believing the immortality of the soul and the resurrection; named Gamaliel — He is said to have been the son of good old Simeon, mentioned Luk 2:25; and the person at whose feet St. Paul was brought up. He was a man in so great esteem among the Jews, that Onkelos, the author of the Targum, is said to have burned seventy pounds weight of perfumes at his funeral; and the Jews have this saying concerning him: “From the time that Rabban Gamaliel, the old, died, the honour of the law failed, and purity and Pharisaism died.” A doctor — Or teacher; of the law — Who trained up a great number of pupils in the knowledge of it; had in reputation among all the people — Except the Sadducees. Thus can God raise up defenders of his servants whensoever and wheresoever he pleases. This man, rising up, commanded to put the apostles forth a little space — That he might speak the more freely, and be the more freely answered. And said, Ye men of Israel — To whom Divine Providence has committed the guardianship of this people, and the important care of their public affairs; take heed to yourselves — Now you are angry at these men; what ye intend to do — Lest you meddle to your own hurt. He puts them in mind of the importance of the matter in hand, which, in their heat, they were not capable of considering as they ought. For before these days rose up Theudas — He prudently mentions the facts first, and then draws the inference. A person of the name of Theudas is mentioned by Josephus, (Antiq., Act 20:5,) under the character of a false prophet, who drew a great number of people after him, with a promise of dividing Jordan before them, but was defeated and beheaded, most of his followers being also slain or imprisoned. See notes on Mat 24:5. But as this person appeared when Fadus was procurator of Judea, that is, according to Capellus, seven, or, according to Whitby, at least ten years after this was spoken, there can be no reference to him here. But Theudas being a very common name among the Jews, the person here mentioned, most probably, was one among the many leaders, who, as Josephus informs us, took up arms in defence of the public liberties, when the grand enrolment was made by Cyrenius, in the days of Archelaus. See note on Luk 2:17. This Theudas seems to have been supported by smaller numbers than the second of the name; and (as the second afterward did) perished in the attempt; but as his followers were dispersed, and not slaughtered like those of the second Theudas, survivers might talk much of him, and Gamaliel might have been particularly informed of his history, though Josephus only mentions it in general. After this man rose up Judas of Galilee — Of whom see note on Luk 13:1-2; in the days of the taxing — Or, as εν ταις ημεραις της απογραφης signifies, in the days of the taxation, or enrolment; meaning those same days, or at the same period of time, when the impostor Theudas appeared; and drew away much people after him — Endeavouring, on the principles of sacred liberty, to dissuade the Jews from owning the authority of the Romans in that instance; he also perished — Was quickly destroyed; and as many as obeyed him — As hearkened to, and followed him; were dispersed — And their cause came to nothing.

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

2. Speech of Gamaliel—Peaceful results, Act_5:34-42.

34. Gamaliel—”Gamaliel Hazzaken,” says Dr. Etherbridge in his “Hebrew Literature,” is “deservedly regarded by the Jews as one of the most illustrious of their princely teachers. He is held to have been the thirty-fifth receiver of the traditions from Mount Sinai, and he added to all the amplitude of Hebrew lore a large acquaintance with Gentile literature, the study of Greek being connived at, in his case, by his rabbinical brethren on the plea of his having need of that language in diplomatic transactions with the secular government. A master also in the astronomy of that day, he could test, it is said, the witnesses for the new moon by a chart of the lunar motions he had constructed for the purpose. His astronomical skill was employed also in the rectification of the Jewish calendar. It is recorded that he delighted much in the study of nature, and in the beautiful in all its manifestations. In short, Gamaliel appears to have been a man of an enlarged and refined mind, and no very stringent Pharisee though connected with the sect. Casual notices of him in the Talmud make this evident. Thus, he had a figure engraved upon his seal, a thing of which no strict Pharisee could approve. Nor could such an one have permitted himself to enter a public bath in which was a statue of Aphrodite. But this Gamaliel is reported to have done at Ptolemais, justifying himself by the argument that the bath had been built before the statue was there; that the building had been erected not as a temple, but as a bath, and as such he used it; and, moreover, that if it were not lawful for him to be except where idolatry had not held its rites, he should not be able to find a place to remain in upon the face of the earth. The attitude assumed by Gamaliel toward the Christians has induced others to surmise that this distinguished rabbin was at heart a believer in the Messiahship of Jesus. That he was a more enlightened and liberal man than his colleagues we see no reason to doubt; but the degree in which he approached the truth as it is in Jesus we have no sufficient data to ascertain. Neander has observed that ‘the great respect in which Gamaliel has been held by the Jews is a sufficient proof that they never doubted the soundness of his creed, or thought he could be accused of any suspicions connection with the Nazarenes.’ Some time after his elevation to the presidency, Gamaliel, pressed by the distresses of the times, transferred the locality of the sanhedrial schools from Jerusalem to Jamnia or Jophna, a town on the coast, not far from Joppa. He there completed the labours of his life, and died some fifteen years before the final ruin of his country. At his decrease men said that the kabod hat-torah, ‘the glory of the law,’ had departed, and on the solemnization of his funeral obsequies his favourite disciple Onkelos expended eighty talents of money in perfumes.”

A Pharisee—As a leading Pharisee, and a believer with the apostles and against the Sadducees in the resurrection of the dead, Gamaliel was inspired with a moment of sympathy with the apostles.

Had in reputation—A diffuse phrase for honoured. Gamaliel’s popularity among all the people, who generally favoured the Pharisees, furnished to the Sanhedrin some assurance that a ground might be taken by which the present hostile feeling of the people against them might be neutralized. Sensible that they had gone too far, they were inclined to accept a compromise which he should propose.

To put the apostles forth—In order that the consultation might be in their absence. They are recalled at Act_5:40. They did not, therefore, hear the discussion, nor the speech of Gamaliel, which was its principal feature.

A little space—Of time.

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

5:34 Gamaliel was an eminent Pharisee, a leader in the Jewish high council, and a famous teacher of the law. He was Paul’s teacher during his rabbinical education (see 22:3).

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

Act 5:34. Ἀναστὰς, having stood up) as being about to speak at some length.—ἐν τῷ συνεδρίῳ, in the council) GOD can raise up on every side defenders.—Φαρισαῖος, a Pharisee) And therefore believing the resurrection of the dead, which was denied by the Sadducees [who formed a large part of the counsellors present, Act 5:17].—τίμιος, had in reputation) in high esteem.—παντὶ τῷ λαῷ, among all the people) although the rulers, the Sadducees, Act 5:17, did not esteem him so much.—ἔξω, forth out of doors) So the anger of the rulers was softened.—βραχύ τι, a little space) A courteous speech.

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

Act_5:34. Gamaliel, גַּמְלִי אֵל, retributio Dei (Num_1:10; Num_2:20), is usually assumed to be identical with Rabban Gamaliel, הַזָּקֵיִ (senex), celebrated in the Talmud, the grandson of Hillel and the son of R. Simeon,a view which cannot be proved, but also cannot be refuted, as there is nothing against it in a chronological point of view (Lightf. Hor. ad Matth. p. 33). He was the teacher of the Apostle Paul (Act_22:3), but is certainly not in our passage to be considered as the president of the Sanhedrim, as many have assumed, because in that case Luke would have designated him more characteristically than by τις ἐν τ. συνεδρίῳ Φαρισ. That he had been in secret a Christian (see already Recogn. Clem. i. 65; Beda, Cornelius a Lapide), and been baptized, along with his son and Nicodemus, by Peter and John (Phot. cod. 171, p. 199), is a legend deduced by arbitrary inference from this passage. See Thilo, ad Cod. apocr. p. 501. An opposite but equally arbitrary extreme is the opinion of Pearson (Lectt. p. 49), that Gamaliel only declared himself in favour of the apostles from an inveterate partisan opposition to the Sadducees. Still more grossly, Schrader, II. p. 63, makes him a hypocrite, who sought to act merely for his own elevation and for the kingdom of darkness, and to win the unsuspicious Christians by his dissimulation. He was not a mere prudent waiter on events (Thiersch), but a wise, impartial, humane, and religiously scrupulous man, so strong in character that he could not and would not suppress the warnings and counsels that experience prompted him to oppose to the passionate zeal, backed in great part by Sadducean prejudice, of his colleagues (Act_5:17); and therefore to be placed higher than an ordinary jurist and politician dispassionately contemplating the case (Ewald). Recently it has been maintained that the emergence of Gamaliel here recorded is an unhistorical rôle (Baur) assigned to him (see also Zeller); and the chief[172] ground alleged for this view is the mention of Theudas, Act_5:36 (but see on Act_5:36), while there is further assumed the set purpose of making Christianity a section of orthodox, or in other words Pharisaic Judaism, combated by Sadducaeism. As if, after the exaltation of Christ, His resurrection must not really have stood in the foreground of the apostles preaching! and by that very fact the position of parties could not but necessarily be so far changed, that now the main interests of Sadducaeism were most deeply affected.

νομοδιδάσκαλος] a νομικός, one skilled in the law (canonist) as a teacher. See on Mat_22:35.

βραχύ] a short while, Thuc. vi. 12; Polyb. iii. 96. 2; 2Sa_19:36.

On ἔξω ποιεῖν] to put without. Comp. Xen. Cyr. iv. 1. 3; Symm. Psa_142:7

τ. ἀνθρώπους (see the critical remarks): thus did Gamaliel impartially designate them, and Luke reproduces his expression. The order of the words puts the emphasis on ἔξω; for the discussion was to be one conducted within the Sanhedrim. Comp. Act_4:15.

[172] Moreover, Baur puts the alternative: Either the previous miracles, etc., actually took place, and then Gamaliel could not have given an advice so problematic in tenor, whether he might have regarded them as divine miracles or not. Or, if Gamaliel gave this counsel, then what is said to have taken place could not have occurred as it is related. But this dilemma proves nothing, as there is a third alternative possible, namely, that Gamaliel was by the miracles

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 5:34 . ἀναστὰς , see Act 5:17 . συνεδρίῳ : the word is used here and in Act 5:27 above, without γερουσία , and this seems to indicate that in Act 5:21 the Sanhedrim is meant, and no additional council. Γαμαλιήλ : it has sometimes been urged that Saul, the persecutor, could not have been the pupil of such a man as is here described a man who was so liberal in his religious opinions, and so adverse to political agitation. But whatever may have been the extent of his liberality, Gamaliel remained firmly attached to the traditions of the fathers, and whilst we may see in his recorded principle his abhorrence of wrangling and over-scrupulosity, we may also see in it a proof of his adherence to traditionalism: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess” (Edersheim, History of the Jewish Nation , p. 128). But in itself there is nothing strange in the fact that Saul should surpass the zeal of Gamaliel, for not only does history often show us how one side of the teaching of a master may be exaggerated to excess by a pupil, but also the specific charge against Stephen of destroying the Temple and of changing the customs of Moses had not been formulated against St. Peter and his brother-Apostles, who still attended the Temple worship, and whose piety gained them the regard of the people. That charge against the first martyr was nothing less than the charge brought against Jesus of Nazareth: the burning words and scathing denunciations of Stephen could only be answered, as those of Jesus had been answered, by the counter charge of blasphemy, and the punishment of death (see Sabatier’s L’Apôtre Paul , 21 ff.).

Gamaliel appears as an ordinary member, and there can be no reasonable doubt that the high priest was always the President during the Roman-Herodian period. Not until after the destruction of Jerusalem, when the priesthood had lost its importance, was a Rabbi chosen as President of a reconstituted Sanhedrim. For a summary of the views for and against the Rabbinic tradition that this Gamaliel was the President of the Sanhedrim, see Appendix iii., “The President of the Sanhedrim,” by the late Rev. H. A. White, in Dr. Edersheim’s History of the Jewish Nation , p. 522 ff. The influence of Gamaliel may easily be understood (1) when we remember that whilst the ἀρχιερεῖς belonged chiefly if not exclusively to the Sadducees, the Pharisees who also had seats in the Sanhedrim ( cf. Act 23:6 , and Jos., B. J. , ii., 17, 3, Vita , 38, 39, C. Apion , ii., 22) possessed practically a predominating influence in the Council. The remark of Jos., Ant. , xviii., 1, 4, gives us, as Schürer says, “a deep insight into the actual position of matters,” Schürer, Jewish People , div. ii., vol. i., p. 178 ff., E.T., and O. Holtzmann Neutest. Zeitgeschichte , p. 175. (2) But we have also to take into account the personal influence of the man, which was no doubt at its height about the time described in Act 5 he died A.D. 57 58. Not only was he the first teacher of the seven to whom the title Rabban was given (higher than that of Rab or Rabbi), but Jewish tradition respecting him shows the dignity and influence which attached to his name, Hamburger, Real-Encyclopädie des Judentums , ii., 2, 236, and see on the titles given to Gamaliel, Derenbourg, Histoire de la Palestine , pp. 239 246, and Schürer, u. s. , p. 364. We may see a further proof of his influence in the fact that a certain proviso with regard to the determining leap year, which was passed in the Sanhedrim in his absence, was only to come into force if it received the confirmation of Gamaliel ( Edajoth , vii., 7). So far then St. Luke’s account of the weight which would be carried by Gamaliel in the assembly is amply justified, and Schürer’s description of the constitution of the Sanhedrim, u. s. , p. 174 ff., is sufficient reply to the strictures of Jüngst against Gamaliel’s appearance as a member of the Council, cf. Derenbourg, u. s. , pp. 201, 213. On the words attributed to Gamaliel see below. νομοδιδάσκαλος : only in St. Luke and St. Paul, cf. Luk 5:17 , 1Ti 1:7 , almost = γραμματεύς , νομικός , not found in LXX. βραχύ ( τι ): = “a little while,” R.V., Luk 22:58 , “a little space,” A.V.; ambiguous, in classical Greek the word might be used as either βραχύ , a short distance, Xen., Anab. , iii., 3, 7, or ἐν βραχέϊ , “in a short time,” Herod., Act 5:24 , cf. Thuc., vi., 12. In Act 27:28 the word may be taken either of space or time (see Blass). In the LXX it is used of space in 2Sa 16:1 , and 2Sa 19:36 , and most likely of degree in Psa 8:6 (although the expression may be taken of time, cf. Heb 2:7 ; Heb 2:9 , R.V.), and of time in Psalm 93:17, and in Isa 57:17 (Weiss, Westcott; but see Hatch and Redpath, doubtful). But whether we take the word of space or time in this passage, it is noteworthy that St. Luke alone of the N.T. writers can be said to use βραχύ temporally (in Hebrews it is a quotation), Friedrich, and so Klostermann, Vindiciœ Lucanœ , p. 54. ἔξω ποιεῖν ( hinausthun ): only here in this sense, cf. Blass, in loco , for classical instances, and cf. Psa 141:8 (Symmachus) Weiss, Wendt.

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

Christ findeth defenders of his cause even in the very routs of his enemies, so oft as he thinketh it needful.

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

Then stood up . . . Gamaliel--in all probability one of that name celebrated in the Jewish writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour in his arms, Luk 2:25-35), and grandson of HILLEL, another celebrated rabbi. He died eighteen years before the destruction of Jerusalem [LIGHTFOOT].

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 34. A Pharisee, named Gamaliel, a doctor of the law] "This," says Dr. Lightfoot, "was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rabban Simeon, who was the son of Hillel. He was St. Paul's master, and the 35th receiver of the traditions, and on this account might not be improperly termed νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.

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

34. Luke showeth now after what manner God brought to nought the fury of the wicked. They were purposed to put the apostles to death; Gamaliel standeth up amidst them, to break off that mad consultation. Furthermore, he noteth the circumstances, to the end we may know how it could be, that one man could prevail so much against so many. He saith he was a Pharisee which sect was in great estimation, as we know. He saith that he was in price, or honored amongst the people; and they feared the people. Hereby it cometh to pass that they are the more afraid to do any thing contrary to his mind. So God doth oftentimes set sudden terrors against his enemies, (when they look not for them,)to stay their violence. Furthermore, Gamaliel commandeth the apostles to go aside, lest they should be the more emboldened by his words. For we must not think that he spake thus, because he did allow the doctrine of the gospel, or that he meant to defend the same; but because he saw all the rest inflamed with fury, he being a man moderate and courteous, doth with sober speech temper that excess.

But if we consider all things well, this judgment and opinion is unmeet for a wise man. I know that many count it as an oracle, but it appeareth sufficiently hereby that they judge amiss, because by this means men should abstain from all punishments, neither were any wicked fact any longer to be corrected. Yea, all helps of life were to be refused, which we cannot prolong one moment. Both things are true, that no endeavor of men can destroy that which is of God; and that that which is of men is not so strong that it can stand. But he gathereth amiss hence, that men must sit still and say nothing in the mean season. We must rather mark what God commandeth us to do, and he will have us to restrain wickedness. To this end hath he appointed magistrates, and armed them with the sword; to this end hath he set elders over his Church, to bring the froward in order, and that they may not suffer sin licentiously to rage without punishment. Therefore it is gathered amiss that we must refrain from punishing, because God is sufficient of himself to take away evils. Although his whole counsel is such, Gamaliel willeth the scribes and elders to take heed that they make not open war against God. And he speaketh as it were touching a doubtful matter; whereby it appeareth that he hath no certainty from the foundation, when as he doubteth in the quality of the cause, neither dare set down whether it be good or evil, but doth only command to defer it for a time, until the cause appear more plainly.

In sum, Gamaliel setteth an evil consequent from true grounds; because he applieth that amiss unto the external office and manner of doing which ought to serve for faith only. On the other side, let this be our logic, That which is of God must needs stand, though all the world say nay; therefore faith must stand without all fear, against all the assaults of Satan and men, seeing faith is under-propped and supported with the eternal truth of God; although heaven fail, our salvation is safe, which hath God to be the author and keeper thereof; because God doth defend the kingdom of Christ, it can never be overthrown with any violence; because the doctrine of the gospel is grounded in God, howsoever men resist or shake the same, yet shall it nevertheless continue firm. Again, although the wicked attempt whatsoever they can, and seek all means to destroy the Church, although they furiously strive against Christ and his Church so much as they are able, yet they shall not prevail, because it is the property of God to bring the counsels of men to nought; and by this means doth he punish their rashness. We see that both members are well applied to faith. But, in the mean season, there is no cause why the servants of Christ should be less diligent in maintaining the truth; why they should suffer the Church to decay through their fault; why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.

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.

(34) A Pharisee, named Gamaliel.—We are brought into contact here with one of the heroes of Rabbinic history. The part he now played in the opening of the great drama, and not less his position as the instructor of St. Paul, demand attention. We have to think of him as the grandson of the great Hillel the representative of the best school of Pharisaism, the tolerant and large-hearted rival of the narrow and fanatic Shammai, whose precepts—such, e.g., as, Do nothing to another which thou wouldest not that he should do to thee—remind us of the Sermon on the Mount. The fame of Hillel won for him the highest honour of Judaism: the title of Rabban (the Rabboni of Mar_10:51; Joh_20:16), and the office of President of the Council. For the first time, there seemed likely to be a dynasty of scribes, and the office of chief of the Jewish schools, what we might almost call their Professorship of Theology, was transmitted through four generations. Hillel was succeeded by his son Simeon, whom some have identified with the Simeon of Luk_2:25 (see Note there), and he by Gamaliel. He, too, was known as the Rabban, and he rose now, with all the weight of years and authority, to counsel moderation. Various motives may have influenced him. He was old enough to remember the wisdom and grace of the child Jesus when, twenty-eight years before, He had sat in the midst of the doctors (Luk_2:46). He may have welcomed, during our Lord’s ministry, the teaching with so much of which Hillel would have sympathised, and been as the scribe who was not far from the kingdom of God (Mar_12:32-34), rejoicing in the new proof that had been brought forward of the doctrine of the Resurrection. As being himself of the house and lineage of David, he may have sympathised with the claims of One who was welcomed as the Son of David. One who was so prominent as a teacher could not fail to be acquainted with a brother-teacher like Nicodemus, and may well have been influenced by the example of his gradual conversion and the counsels of caution which he had given (Joh_7:50-51). The tone in which he speaks now might almost lead us to class him with the “many” of the chief rulers who secretly believed in Christ, but shrank from confessing Him (Joh_12:42-43). It seems probable that he, like Joseph of Arimathæa, had “not consented to the counsel and deed” of the Sanhedrin which Caiaphas had hastily convened for our Lord’s trial, and had contented himself with a policy of absence and expectation. If, as seems probable, Saul of Tarsus was at this time one of his disciples (Act_22:3), the words of warning, though addressed generally to the Council, may well have been intended specially to restrain his fiery and impetuous zeal.

Commanded to put the apostles forth a little space.—The practice of thus deliberating in the absence of the accused seems to have been common. (Comp. Act_4:15.) The report of the speech that follows may have come to St. Luke from some member of the Council, or, probably enough, from St. Paul himself. The occasional coincidences of language with the writings of that Apostle tend to confirm the antecedent likelihood of the conjecture.

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

34. Then stood there up one in the council] Better, But there stood up, &c. See note on Act_5:25.

a Pharisee, named Gamaliel] It may very well be believed that some small sympathy towards the Christian teachers would be roused in the breast of a Pharisee, because they maintained, as he did, the doctrine of a resurrection, but there is nothing in the speech of this Pharisee beyond a policy of inactivity.

This Gamaliel, called here a doctor of the law, is no doubt the same person who is mentioned (Act_22:3) as the teacher of St Paul. He is known in Jewish writings as Gamaliel ha-Zaken (i.e. the older), and was the grandson of Hillel. He was alive during the time when Herod was beautifying the Temple. For in Tosephta Shabbath xiv. (ed. Lemberg) we read, “Rabbi Jose said, It happened that Rabbi Khalaphta went to Rabban Gamaliel (the younger, and grandson of the Gamaliel in our text) to Tiberias, and found him sitting at the table of Rabbi Jochanan ben-Nozâph, and in his (Gamaliel’s) hand was the book of Job in Targum (i.e. in the Chaldee paraphrase), and he (Gamaliel) was reading in it. Rabbi Khalaphta said to him, I remember concerning Rabban Gamaliel the elder, the father of thy father, that he was sitting on a step in the Temple mount, and they brought before him the book of Job, in Targum, and he said to the builder, “Sink it (bury it) under this course of the wall.” This could only have been when the walls were in building.

Gamaliel is said to have died 18 years before the Temple was destroyed.

In T. B. Abodah Zarah 11 a, in allusion to the custom of burning beds, clothes, and other things, at the funerals of great men (see Jer_34:5), it is said, “When Rabban Gamaliel the elder died, Onkelos the proselyte burned in his honour the worth of 70 minæ of Tyrian money.”

So great was Gamaliel’s fame that we read (Mishna Sotah ix. 15) when he died “the glory of the Torah ceased, and purity and sanctity died out also.” We can therefore understand that he was “had in reputation among all the people.”

and commanded to put the apostles forth a little space] Instead of the apostles, the best authorities have the men. He wished them to be removed for a short time from the council room, that the conversation of himself and his colleagues might be the more unrestrained.

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.

And said unto them, ye men of Israel,.... This he said after the apostles were put out, when the council was by themselves; and he addressed them as "men of Israel"; not as distinct from the priests and Levites in the council, but because they were all of the stock of Israel; for this council did not consist of Israelites only, as distinct from priests and Levites, as appears from Act 5:21. A sanhedrim commonly consisted of each of these; though if only of Israelites it was a lawful one. Maimonides says (c),

"they did not use to appoint any in the sanhedrim, but priests, Levites, and Israelites, that were genealogized and fit to be married into the priesthood---and that it was a command, that in the great sanhedrim there should be priests and Levites; as it is said, "thou shalt go to the priests and Levites"; but if they are not found, if they are all Israelites, lo, this is lawful,''

or a proper sanhedrim. His speech to them follows,

take heed to yourselves; consider well, do not act a rash and precipitant part; do not give way to passion and wrath, and hastily lay hands on these men, and destroy them; lest ye bring yourselves into disgrace and danger, and bring upon yourselves the ill-will and resentment of men, and the wrath of God: take time to consider of the matter, and deliberately consult

what ye intend to do as touching these men; what punishment to inflict upon them, whether imprisonment, scourging, or death; do nothing rashly.

(c) Hilchot Sanhedrin, c. 2. sect. 1. 2.

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

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;

Ver. 34. Named Gamaliel] Who was, say the Jews, the son of Simeon, Luk 2:25, the son of Hillel. See Act 22:3.

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.

Then stood there up one - He rose, as is usual in deliberative assemblies, to speak.

In the council - In the Sanhedrin, Act 4:15.

A Pharisee - The high priest and those who had been most active in opposing the apostles were Sadducees. The Pharisees were opposed to them, particularly on the doctrine in regard to which the apostles were so strenuous, the resurrection of the dead. See the notes on Mat 3:7. Compare Act 23:6.

Gamaliel - This name was very common among the Jews. Dr. Lightfoot says that this man was the teacher of Paul Act 22:3, the son of the “Simon” who took the Saviour in his arms Luke 2, and the grandson of the famous “Hillel,” and was known among the Jews by the title of “Rabban Gamaliel the elder.” There were other people of this name, who were also eminent among the Jews. This man is said to have died 18 years after the destruction of Jerusalem, and he died as he had lived, a Pharisee. There is not the least evidence that he was a friend of the Christian religion; but he was evidently a man of far more liberal views than the other members of the Sanhedrin.

A doctor of the law - That is, “a teacher” of the Jewish Law; one whose province it was to “interpret” the laws of Moses, and probably to preserve and transmit the “traditional” laws of the Jews. See the notes on Mat 15:3. So celebrated was he, that Saul of Tarsus went to Jerusalem to receive the benefit of his instructions, Act 22:3.

Had in reputation among all the people - “Honored” by all the people. His advice was likely, therefore, to be respected.

To put the apostles forth - This was done, doubtless, because, if the apostles had been suffered to remain, it was apprehended that they would take fresh courage, and be confirmed in their purposes. It was customary, besides, when they deliberated, to command those accused to retire, Act 4:15.

A little space - A little “time,” Luk 22:58.

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

Gamaliel. He that had been St. Paul’s master, according to St. John Chrysostom, advised them to forbear, and do nothing rashly. [Ver. 38.] Meddle not with these men; literally, go from them.[6] For, saith he, if this be the work of men only, it will soon fall to nothing; but if it be from God, you cannot hinder it, and you will only make yourselves guilty, by resisting the designs of God. They consented to him, so far as not to put them to death; but they made them be scourged, which they rejoiced at; and they dismissed them with reiterated threats. (Witham) --- Gamaliel was the master of St. Paul, Barnabas, Stephen, and others, and favoured the Christians. St. Clement and Ven. Bede think he was then a Christian, but concealed his conversion at the instigation of the apostles, that he might have an opportunity of defending Christ in the council. He afterwards professed his faith publicly, and was canonized with is son Abibas. See Baronius, 3d of Aug. (Tirinus)

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[BIBLIOGRAPHY]

[Ver. 38.] Discedite ab istis. Greek: apostete.

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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).

A Pharisee; this sect was accounted more mild than the Sadducees.

Named Gamaliel; it is thought that this man was the same at whose feet Paul sat, Act 22:3; that he was the instructor to Barnabas and St. Stephen, with many other stories concerning him, are doubtful; howsoever, God made use of him, though as yet an enemy to his church and people, to plead for and protect them to his power. God can effect any thing without or against means, and suddenly to make such as were against him to be for him and his truth.

Commanded to put the apostles forth; that they might consult amongst themselves what to do with them: thus Act 4:15.

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

But there for there, A.V. ; in honor of for in reputation among, A.V. ; the men for the apostles, A.V. and T.R.; while for space, A.V. A Pharisee named Gamaliel. St. Luke had mentioned (Act_4:1 and Act_5:17) that there was an influential party of Sadducees in the Sanhedrim.

He, therefore, now specially notes that Gamaliel was a Pharisee. There can be no doubt that this alone would rather dispose him to resist the violent counsels of the Sadducean members, and the more so as the doctrine of the Resurrection was in question. (see Act_23:6-8) Moreover, Gamaliel was noted for his moderation. That Gamaliel here named is the same as that of, Act_22:3, at whose feet St. Paul was brought up at Jerusalem, and who is known in the Talmud as Rabban Gamaliel the elder (to distinguish him from his grandson of the same name, the younger) the grandson of Hillel, the head of the school of Hillel, and at some time president of the Sanhedrim, one of the most famous of the Jewish doctors (as the title Rabban, borne by only six others, shows), seems certain, though it cannot absolutely be proved. The description of him as a doctor of the law, had in honor of all the people; the allusion to him as a great teacher, learned in the perfect manner of the Law of the fathers, and one whose greatness would be as a shield to his pupils, in Act_22:3; the exact chronological agreement; the weight he possessed in the Sanhedrim, in spite of the Sadducean tendencies of the high priest and his followers; and the agreement between his character as written in the Talmud and as shown in his speech and in the counsel given in it, seem to place his identity beyond all reasonable doubt. There does not seem to be any foundation for the legend in the Clementine Recognitions, that he was in secret a Christian. If the prayer used in the synagogues, "Let there be no hope to them that apostatize from the true religion; and let heretics, how many soever they he, all perish as in a moment," be really his composition, as the Jews say, he certainly had no inclination to Christianity ("Prid. Conn.," 1:361).

Vers. 34-42. Power and weakness.

I INNOCENCE AN OBJECT OF HATE TO THE UNJUST. No wound is more deadly than that inflicted by words of truth upon false hearts. If the heart will not receive the truth, the truth will pierce through it. And murderous counsels show that truth has been denied in the heart. Instead of answering the witnesses with reason for reason, the Sanhedrim seek to stop their mouth with earth and put them to death. A cause is lost when it can be no longer argued in the court of reason, when its only argument is the sword, or the stake, or the rod, or the prison-cell.

II SUGGESTIONS OF NEUTRALITY. Gamaliel is the type of common sense undisturbed by zeal of clear judgment unbiased by prejudice. It is pretty evident that he did not sympathize with the apostles; still less, probably, did he sympathize with the fears or the fanaticism of his colleagues. He is perhaps "old and cold." Seldom do men of strong reflective habit feel much interest in novelties in religion. Seldom do the observers of life, the students of human history, expect much from sudden popular movements or popular teaching. Such was Gamaliel"s character. But where so little is said there is much room for difference of opinion as to what that character really was, how far really inclined to Christ"s doctrine, possibly believing in his mission, or a disciple in secret. In the absence of further knowledge of the man, we may consider his counsel, and draw the following lesson:

1. Prudence and caution are ever seasonable and especially so where there is a temptation to violence and repression of others" freedom. We should never act without a clear call to do so. The alternation of inaction is best in doubtful cases.

2. Experience shows that movements which have no vitality in them come to an end if left alone. They die for want of fuel, while persecution supplies that fuel on which they live. Such had been the case with the insurrection of Judas and that of Theudas.

3. Time is required that the true nature of a movement be clearly seen. Many a seed springs up that cannot live; many a threatened man lives long. A new force cannot be judged by the first appearances and manifestations.

4. There is always a danger in repression. The force you seem to have quelled for the moment only bursts forth in a new direction. You may, while you think to be putting down your enemy, be rousing up a more formidable one, or exposing yourself to attack in some unguarded quarter. Above all, you may be contending against Divine power and will, and inviting its vengeance.

5. Faith in truth, utter contempt for falsehood and imposture, is our safest temper. This gives calmness under every emergency. The truth can never harm us if we are on its side, nor can it be defeated by any power on the other side. After all, this true attitude was Gamaliel"s. He was a man who understood and believed in the moral laws. Well would it have been had the Sanhedrim shared his intelligence and honesty. And had his advice been followed at similar crises of religious history, much bloodshed and retardation of the good cause would have been avoided. In private life, how many an occasion when there is a restless desire to act, to fetter the free action of others, to stop the course of moral laws, when the simple question is pertinent! you not let it alone?

III WEAK VIOLENCE. Threats prison rods; to this the Sanhedrim in its might resorts against helpless and unarmed men. Rods are for the backs of those who are not amenable to reason. The chastisement which is appropriate to the fool is absurdly applied to the man who acts from deliberate counsel and proved determination. Blows are no match for prayers. The martyr is never in the tyrant"s power. He clings to God"s skirts, and malice cannot touch his soul.

IV THE MARTYR"S JOY. Joy of the purest quality and most triumphal power starts from the very seed-bed of pain. Pain may be to the soul the expression of God"s displeasure or of his love. If it is incurred in obedience to him, the soul wears it as a testimonial of his goodness. The honor of suffering for God"s sake is one of peculiar worth. There is a natural feeling that any great suffering entitles the patient to some respect. The consciousness of being selected for suffering in the noblest cause ennobles the soul. It feels crowned and throned. Our capacity is enlarged both for thought and feeling and for joy by such an experience. It is strengthened, and every fresh trial, faithfully endured, prepares for new effort, goads to perseverance, and so defeats the persecutor by the very means of his own weapons. J.

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

But a certain Pharisee - And as such believing the resurrection of the dead; a doctor, or teacher of the law - That is, a scribe, and indeed one of the highest rank; had in honour by all the people - Except the Sadducees; rising up in the council - So God can raise defenders of his servants, whensoever and wheresoever he pleases.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. A general council erring, and that fundamentally in matters of faith. They determined peremptorily, That the doctrine and practice of the apostles was not from God; and accordingly resolved to suppress them, and that by death.

Thence learn, That no determination of a council against a doctrine or practice, is any demonstrative or sufficient proof, that such a doctrine or practice, is any demonstrative or sufficient proof, that such a doctrine or practice is not from God.

Observe, 2. How God raised up a particular person in the council Gamaliel, to interpose on the apostles’ behalf as Nicodemus before had done on Christ’s behalf; and uses them as an instrument to preserve them from the rage and fury of their persecutors. Without question, Gamaliel’s spirit was actuated and influenced by the Spirit of God, to give such counsel as is here given.

Observe, 3. The counsel and advice given in the several parts of it.

1. He advises them to take heed what they did to these men, Act 5:35. implying, that men had need take heed how they engage themselves in suppressing or destroying any sort of men whatsoever, until they have clear and expressive warrant from heaven for the execution.

2. He assures them, that if this work be of men, it will certainly come to naught; which he proves by a double instance, namely, Theudas, and Judas of Galilee, who both pretended to be sent of God as Saviours of their country, and gathered many followers, but miscarried in their enterprise; intimating that every invention, contrivance, or device of man, especially in things pertaining to God and religion will in time be blasted and blown upon by God, and come to nothing.

3. He adds, That if this work be of God, it can never be overthrown, but the attempt will be deemed a fighting against God: Signifying to us, that for any person to attempt the suppression of any doctrine or practice that is from God, is to fight against God himself.

4. He intimates to them the great peril and danger of fighting against God, in the word even, lest ye be found even fighting against God.

Thence learn, That fighting against God is a most dangerous enterprise for any person at any time to be found engaged or concerned in.

Observe, 4. The success or issue of Gamaliel’s counsel; his advice being so wise and rational, it prevailed with the rulers to desist from their former intention of putting the apostles to death; but they come not off without blows, though without bloodshed; they are scourged, as their Master was before them, which was both a painful and reproachful punishment. Yet were they so far from being discouraged, that they were the more resolved. They rejoiced that they were so graced as to be disgraced for Christ, and accounted it their highest honour to be dishonoured for him; esteeming it a very great favour and happiness to bear reproach for Christ, according to that of the apostle St. Peter,

1. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you 1Pe 4:14. This sent them from the presence of the council rejoicing that they were counted worthy to suffer shame for his name.

Observe, lastly, How wisely and well the holy apostles improve their restored liberty; they redouble their pains and diligence in preaching the gospel, and are unwearied in the way of their duty, and in the work of their God, Daily in the temple, and in every house, they ceased not to teach and to preach Jesus Christ Act 5:42; that is, they laid hold on every opportunity, in season and out of season, publicly and privately, to publish the gospel to those that had not received it, and farther to instruct those that had already received the faith of Christ. Thus the more outrageous were their adversaries, the more courageous were the holy apostles. They religiously profess the name of Christ, and resolutely abide by their profession, though they were derided, imprisoned, persecuted, and beaten for the same.

Lord! help thy ministers at this day to suffer reproach for thy gospel; but never let any of them either reproach it, or be a reproach unto it. Amen.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

34-39. At this crisis the madness of the Sadducees was suddenly checked by the prudent counsel of one of the opposite party. The Pharisees were less exasperated, because their leading dogma was sustained by the apostles, and they saw that any imprudent proceedings were likely to involve the whole Sanhedrim in trouble, without regard to party; therefore, Gamaliel interposes his advice. (34) " But a certain Pharisee in the Sanhedrim, named Gamaliel, a teacher of the law, honored by all the people, arose and commanded to put the apostles out for a little while. " This removal of the prisoners, like that of Peter and John before, was designed to prevent them from taking encouragement from any admissions which might be made during the pending discussion. They were, accordingly, withdrawn. (35) " And he said to them, Men of Israel, take heed to yourselves what you are about to do respecting these men; (36) For before these days, Theudas arose, declaring himself to be somebody; to whom a number of men, about four hundred, attached themselves; who was slain, and all, as many as obeyed him, were scattered and brought to nothing. (37) After this man, Judas the Galilean rose up, in the days of the enrollment, and drew away many people after him. He also perished, and all, as many as obeyed him, were dispersed. (38) And now I say to you, refrain from these men, and let them alone; for if this purpose or this work is from men, it will be destroyed; (39) but if it is from God, you are not able to destroy it; lest you even be found to fight against God. "

A question has been raised as to whether Luke is not guilty of an anachronism in this report of Gamaliel's speech, by making him refer to a Theudas, who is mentioned by Josephus, and who flourished many years later, under the reign of Claudius Cæsar. Such a reference could not possibly be made by Gamaliel; and if it was made by Luke, he is not only guilty of the anachronism, but, what is far worse, of giving a false report of Gamaliel's speech. Rather than admit a hypothesis involving such consequences in reference to a historian of unimpeached veracity, we must suppose that some impostor by the name of Theudas did flourish at the time here alluded to by Gamaliel. Judas the Galilean is also mentioned by Josephus, whose account of him agrees with this given by Gamaliel. The enrollment is most likely the same referred to in Luke 2:1 .

Upon the fate of these two impostors, Gamaliel bases his advice to the Sanhedrim, in reference to the apostles. The moral merits of this advice may be differently estimated, according to the point of view from which he contemplate it. If we regard it as a general rule of procedure in reference to religious movements, it must be regarded as a mere time-serving policy. Instead of waiting to see whether such a movement is going to prove successful or not, before we take ground in reference to it, the lover of truth will promptly investigate and decide its merits without regard to public opinion. But if we regard Gamaliel as only giving a reason why men should not persecute a cause which they are not prepared to accept, it was certainly most judicious advice. When we have decided against a cause, we should render a reason for our decision, and then leave it to the developments of Providence, well assured that whatever is not from God will come to nothing without any violent agency on our part. We should also be afraid to resist with violence or passion any thing bearing a semblance to truth, lest we fight against God, and be ourselves overthrown.

The last clause in Gamaliel's speech, "Lest you be found even to fight against God," indicates a suspicion, on his part, that such a result was by no means impossible. In view of the many miracles which had been wrought by the apostles, and their miraculous deliverance from prison the very night before, it is strange that something more than a suspicion to this effect did not possess the mind of Gamaliel, and of all the Sanhedrim. It was, doubtless, owing to serious misgivings on this point, that the embittered Sadducees yielded so readily to advice from the opposite party.

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.

34. A Pharisee, named Gamaliel. Observe that it is a Pharisee that opposes violence. Gamaliel was the most distinguished Jewish rabbi of this time. His fame is preserved in the Talmud. He was a grandson of Hillel, a still more famous teacher. Paul was his pupil (Acts 22:3).

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.

34. ἀνθρώπους for ἀποστόλους with אAB. Vulg. ‘homines.’

34. ἀναστὰς δέ τις, but there stood up one, &c. See note on Act 5:25. Gamaliel rose to oppose the plan or wish.

Φαρισαῖος. It may very well be believed that some small sympathy towards the Christian teachers would be roused in the breast of a Pharisee, because they maintained, as he did, the doctrine of a resurrection, but there is nothing in the speech of this Pharisee beyond a policy of inactivity, bred perhaps of despair.

Γαμαλιήλ. This Gamaliel, called here νομοδιδάσκαλος, is no doubt the same person who is mentioned (Act 22:3) as the teacher of St Paul. He is known in Jewish writings as Gamaliel ha-Zaken (i.e. the old), and was the grandson of Hillel. He was alive during the time when Herod was beautifying the Temple. For in Tosephta Shabbath xiv. we read, ‘Rabbi Jose said, It happened that Rabbi Khalaphta went to Rabban Gamaliel (the younger, and grandson of the Gamaliel in our text) to Tiberias, and found him sitting at the table of Rabbi Jochanan ben-Nozâph, and in his (Gamaliel’s) hand was the book of Job in Targum (i.e. in the Chaldee paraphrase), and he (Gamaliel) was reading in it. Rabbi Khalaphta said to him, I remember concerning Rabban Gamaliel the elder, the father of thy father, that he was sitting on a step in the Temple mount, and they brought before him the book of Job, in Targum, and he said to the builder, “Sink it (bury it) under this course of the wall.” ’ This could only have been when the walls were in building.

Gamaliel is said to have died 18 years before the Temple was destroyed.

In T. B. Abodah Zarah 11 a, in allusion to the custom of burning beds, clothes, and other things, at the funerals of great men (see Jer 34:5), it is said, ‘When Rabban Gamaliel the elder died, Onkelos the proselyte burned in his honour the worth of 70 minæ of Tyrian money.’

So great was Gamaliel’s fame that we read (Mishna Sotah IX. 15) when he died ‘the glory of the Torah ceased, and purity and sanctity died out also.’ We can therefore understand that he was ‘had in reputation among all the people.’

βραχύ τι, a little space, i.e. for a short time. He could then say more unrestrainedly what he wished to say to his colleagues.

τοὺς ἀνθρώπους, the men. In Gamaliel’s mouth they would not be styled apostles.

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.

34.] Γαμαλιήλ = גַּמְלִיאֵל, (see Num 1:10; Num 2:20,) is generally, and not without probability, assumed to be identical with the celebrated Rabban Gamaliel, הַזָּקֵן (the old man), one of the seven, to whom, among their Rabbis, the Jews give this title Rabban (= ῥαββουνί, Joh 20:16), a wise and enlightened Pharisee, the son of Rabban Symeon (traditionally the Symeon of Luk 2:25) and grandson of the famous Hillel. His name often appears in the Mischna, as an utterer of sayings quoted as authorities. He died eighteen years before the destruction of the city. (See Lightf. Centuria Chorogr. Matth. præmissa, ch. 15) He was the preceptor of St. Paul (ch. 22:3). Ecclesiastical tradition makes him become a Christian and be baptized by Peter and John ( cod. 171, vol. iii. p. 118 b. Winer, Realw.), and in the Clementine Recognn. (i. 65, p. 1242), he is stated to have been at this time a Christian, but secretly. The Jewish accounts do not agree, which make him die a Pharisee, with much more probability. Nor is the least trace of a Christian leaning to be found in his speech: see below [on ver. 39]. And considering that he was a Pharisee, opposing the prevalent faction of Sadducæism in a matter where the Resurrection was called in question,—and a wise and enlightened man opposing furious and unreasoning zealots,—considering also, that when the anti-pharisaical element of Christianity was brought out in the acts and sayings of Stephen, his pupil Saul was found the foremost persecutor,—we should, I think, be slow to suspect him of any favouring of the Apostles as followers of Jesus. (See particulars respecting Gamaliel collected in Conybeare and Howson’s St. Paul, edn. 2, vol. i. p. 69, f.) He does not here appear as the president of the Sanhedrim, but only as a member.

ἔξω ποιῆσαι] see reff. to put out—‘cause to withdraw.’ They are recalled in ver. 40.

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

The apostles. The best texts substitute touv ajnqrwpouv, the men. A little space [βραχυ] . Better as Rev., a little while.

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