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Gamaliel’s Counsel

Passage To Study: Acts 5:34-39

34Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. 35And he said to them: “Men of Israel, take heed to yourselves what you intend to do regarding these men. 36For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. 37After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed. 38And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; 39but if it is of God, you cannot overthrow it - lest you even be found to fight against God.”

(Verse 34-35) - Then stood there up one - He rose, as is usual in deliberative assemblies, to speak. Godliness must always speak! Gamaliel could not remain silent in the face of the goings on around him. It could be that he was a Jew of the stripe of Abraham, of Daniel, and of Jeremiah, et al. He was a redeemed Old Testament saint who loved and served the one true and living God. In the face of such ungodliness, he could not help but stand up and speak the truth and give the counsel of God to these men. How it was that he did not embrace the truth of the Gospel, we cannot explain.

In the council - In the Sanhedrin, (Acts 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 Matt. 3:7. Compare Acts 23:6).

Gamaliel - This name was very common among the Jews. It seems that this was the same who was the teacher of Paul (Acts 22:3), the son of the “Simon”, perhaps the same Simon who took the Savior 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 (AD 88), 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 spiritual 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 Matt. 15:3). So celebrated was he, that Saul of Tarsus went to Jerusalem to receive the benefit of his instructions, (Acts 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 also more likely that the leaders would be more reasonable and more free to consider what he was saying without the offending parties present. It was customary, besides, when they deliberated, to command those accused to retire, (Acts 4:15).

A little space - A little “time,” (Luke 22:58).

(Verse 36) - For before those days - The “advice” of Gamaliel was to permit these men to go on. The “arguments” by which he enforced his advice were:

(1) That there were cases or precedents in point (Acts 5:36-37); and,

(2) That IF it should turn out to be truly of God, it would be a solemn affair to be involved in the consequences of opposing him. How long before “these days” this transaction occurred, cannot now be determined, as it is not certain to what case Gamaliel refers.

Rose up - That is, commenced or lead an insurrection.

Theudas - This was a name quite common among the Jews. Of this man nothing more is known than is here recorded. Josephus mentions one “Theudas,” in the time of “Fadus,” the procurator of Judea, in the reign of the Emperor Claudius (45 or A.D. 46), who persuaded a great part of the people to take their effects with them and follow him to the river Jordan. He told them he was a prophet, and that he would divide the river and lead them over. Fadus, however, came suddenly upon them, and slew many of them. Theudas was taken alive and conveyed to Jerusalem, and there beheaded. But it seems most likely (though not certain) that this occurred at least ten or fifteen years after this discourse of Gamaliel. Many efforts have been made to reconcile Luke and Josephus, on the supposition that they refer to the same man. It has been suggested that Josephus had made an error in chronology, and though possible, this seems unlikely. As far as I can tell, there is no reason to suppose that there is reference to the same event; and the fact that Josephus has not recorded the insurrection referred to by Gamaliel does not argue at all against the account in the Acts because:

(1) Luke, in regard to anything that appears to be in disagreement, is every bit as credible an historian as Josephus.

(2) The name “Theudas” was a common name among the Jews; and it is quite possible that there were “two” leaders of an insurrection of this name. If it “is” regarded as improbable, the improbability would affect Josephus’ credit as much as that of Luke.

(3) It is altogether improbable that “Gamaliel” should refer to a case which was not well authenticated, and that Luke should record a speech of this kind unless it was delivered, when it would be so easy to detect the error.

(4) Josephus has recorded many instances of insurrection and revolt. He has represented the country as in an unsettled state, and by no means professes to give an account of “all” that occurred. Thus, he says that there were “at this time ten thousand other disorders in Judea”; and that “Judea was full of robberies.” Though we see his numbers as being overstatement for effect’s sake; we readily get his point. When this “Theudas” lived cannot be ascertained; but as Gamaliel mentions him before Judas of Galilee, it is probable that he lived not far from the time that our Savior was born; at a time when we know that many false prophets appeared, claiming to be the Messiah.

Boasting himself to be somebody - Claiming to be an eminent prophet probably, or perhaps even the Messiah Himself.

Obeyed him - The word used here is the one commonly used to denote “belief.” As many as believed on him, or gave credit to his pretensions.

(Verse 37) - Judas of Galilee - Josephus has given an account of this man and calls him a “Galilean.” He afterward calls him a “Gaulonite,” and says he was of the city of “Gamala”. He says that the revolt took place under “Cyrenius,” a Roman senator, who came into “Syria to be judge of that nation, and to take account of their substance.” “Moreover,” says he, “Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’ money.” “Yet Judas, taking with him Saddouk, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty, etc.” “This” revolt, he says, was the commencement of the series of revolts and calamities that terminated in the destruction of the city, temple, and nation in AD 70.

In the days of the taxing - Or, rather, the “enrolling,” or “the census.” Josephus says it was designed to take an account of their substance. (Compare Luke 2:1-2).

(Verse 38) - Refrain from these men - Cease to oppose them or to threaten them. The “reason” why he advised this he immediately adds, that if it were of human origin, it would come to nothing; if of God, they could not overthrow it.

This counsel or this work be of men - This plan or purpose. If the apostles had originated it for the purposes of imposture.

It will come to nought - Gamaliel “inferred” that from the two instances which he specified. They had been suppressed without the interference of the Sanhedrin; and he inferred that “this” would also die away if it was a human device. It will be remembered that this is the mere advice of Gamaliel, who was not inspired, and that this opinion should not be adduced to guide us as Christians, except as it was an instance of great shrewdness and prudence. It is doubtless right to oppose error in the proper way and with the proper temper, though certainly not with arms, or vituperation, or with the civil power, but with gentle and definite argument and kind entreaty. But the sentiment of Gamaliel is full of wisdom in regard to error. For:

(1) The very way to exalt error into notice, and to confirm people in it, is to oppose it in a harsh, authoritative, and unkind manner. Bringing error to the greater attention of the general public has a way of causing some to seek to know it, and thus, results in a number following after it confirmed in its truth. A lie, oft repeated, is soon believed!

(2) Error, if left alone, will often die away itself. The interest of people in it will often cease as soon as it ceases to be opposed; and, having nothing to fan the flame, it will expire. It is not so with truth.

(3) In this respect the remark may be applied to the Christian religion. It has stood too long, and in too many circumstances of prosperity and adversity, to be of human origin. It has been subjected to all trials from its pretended friends and real foes; and it still lives as vigorous and flourishing as ever. Kingdoms have changed; empires have risen and fallen since Gamaliel spoke this; systems of opinion and belief have had their day, and expired; but the preservation of the Christian religion, unchanged through so many revolutions, and in so many fiery trials, shows that it is not of men, but of God. The argument for the divine origin of the Christian religion from its perpetuity is one that can be applied to no other system that has been, or that now exists. For Christianity has been opposed in every form. It confers no temporal conquests, and appeals to no base and strong native passions. The Muslim faith is supported by the sword and the state; paganism relies on the arm of the civil power and the terrors of superstition, and is sustained by all the corrupt passions of people; atheism and infidelity have been short-lived, varying in their forms, dying today, and tomorrow starting up in a new form; never organized, consolidated, or pure; and never tending to promote the peace or happiness of people. Christianity, without arms or human power, has lived, keeping on its steady and triumphant movement among people, regardless alike of the opposition of its foes, and of the treachery of its pretended friends. If the opinion of Gamaliel was just, it is from God; and the Jews particularly should regard as important an argument derived from the opinion of one of the wisest of their ancient rabbis.

(Verse 39) - But if it be of God - If God is the “author” of this religion. From this it seems that Gamaliel supposed that it was at least possible that this religion was divine. He evinced a far more candid mind than did the rest of the Jews; but still it does not appear that he was entirely convinced. The arguments which could not but stagger the Jewish Sanhedrin were those drawn from the resurrection of Jesus, the miracle on the day of Pentecost, the healing of the lame man in the temple, and the release of the apostles from the prison.

Ye cannot overthrow it - Because:

(1) God has almighty power, and can execute his purposes;

(2) Because he is unchanging, and will not be diverted from his plans, (Job 23:13-14).

Lest - That is, if you continue to oppose it, you may be found to have been opposing God.

Haply - Perhaps. In the Greek this is “lest at any time”; that is, at some future time, when too late to retract your doings, etc.

Ye be found - It shall turn out that, in reality, you have been opposing God.

Even to fight against God – The Greek word means “those who contend with God.” The word occurs nowhere else in the New Testament. To fight against God is to oppose him, or to maintain an attitude of hostility against him. It is an attitude that is most fearful in its character, and will most certainly be attended with an overthrow. No condition can be more awful than such an opposition to the Almighty; no overthrow more terrible than what must follow such opposition. (Compare Acts 9:5; 23:9). Opposition to the “gospel” in the Scriptures is uniformly regarded as opposition to God, (Matt. 12:30; Luke 11:23). People may be said to “fight against” God in the following ways, or on the following subjects:

(1) When they oppose his “gospel,” its preaching, its plans, its influence among people; when they endeavor to prevent its diffusion, or to withdraw their families and friends from its influence.

(2) When they oppose the “doctrines” of the Bible. When they become angry that the real truths of religion are preached, and suffer themselves to be irritated and excited by an “unwillingness” that those doctrines should be true, and should be presented to people. Yet this is no uncommon thing. People by nature do not love those doctrines, and they are often indignant that they are preached. This is particularly true of the doctrines of grace. Some of the most angry feelings which people ever have arise from this source; and man can never find peace until he is “willing” that God’s truth should exert its influence on his own soul, and rejoice that it is believed and loved by others.

(3) Men oppose the “Law” of God. It seems to them too “stern” and “harsh.” It condemns them; and they are unwilling that it should be applied to them. There is nothing which a sinner likes “less” than he does the pure and holy Law of God.

(4) Men fight against the “sovereignty” of God. When he afflicts them they rebel. When he takes away their health, or property, or friends, they complain. They esteem him harsh and cruel; and instead of finding peace by “submission,” they greatly aggravate their sufferings, and infuse a mixture of wormwood and gall into the cup by complaining and repining. There is no peace in affliction but in the feeling that God is “right.” And until this belief is cherished, the wicked will be like the troubled sea which cannot rest, whose waters cast up mire and dirt, (Isa. 57:20). Such opposition to God is as wicked as it is foolish. The Lord gave, and has a right to remove our comforts; and we should be still, and know that he is God.

(5) Men fight against God when they resist the influences of his Spirit; when they “oppose” serious thoughts; when they seek evil or frivolous companions and pleasures rather than submit to God; and when they spurn all the entreaties of their friends to become Christians. All these may be the appeals which God is making to people to be prepared to meet him. And yet it is common for sinners thus to stifle conviction, and refuse even to think of their eternal welfare. Nothing can be an act of more direct and deliberate wickedness and folly than this. Without the aid of the Holy Spirit none can be saved; and to resist his influences is to put away the only prospect of eternal life. To do it is to do it over the grave; not knowing that another hour of life may be granted; and not knowing that “if” life is prolonged, the Spirit will ever strive again with the heart. In view of this verse, we may remark:

1. That the path of wisdom is to submit at once to the requirements of God. Without this, we must expect conflicts with him, and peril and ruin. No man can be “opposed” to God without endangering himself every minute.

2. Submission to God should be entire. It should extend to every doctrine and demand; every law, and every act of the Almighty. In all his requirements, and in all afflictions, we should submit to him, for thus only shall we find peace.

3. Infidels and scoffers will gain nothing by opposing God. They have thus far been thwarted, and unsuccessful; and they will be still. None of their plans have succeeded; and the hope of destroying the Christian religion, after the efforts of almost two thousand years, must be vain, and will recoil with tremendous vengeance on those who make them.

God is sovereign, and rules over all of His creation. The plan which God forms “must” be accomplished. All the devices of man are feebleness when opposed to him, and he can dash them in pieces in an instant. The prediction of Gamaliel has been fulfilled, and his counsel, though not prompted by Christian virtues, stands as great wisdom. People have opposed Christianity in every way, but in vain. They have reviled it; have persecuted it; have resorted to argument and to ridicule; to fire, and sword; they have called in the aid of government, reason and science; but all has been in vain. The more it has been crushed, the more it has risen, and it still exists with as much life and power as ever. The “preservation” of this religion amidst so much and so varied opposition proves that it is of God. No severer trial “can” await it than it has already experienced; and as it has survived so many storms and trials, we have every evidence that, according to the predictions, it is destined to live and to fill the world. (See Matt. 16:18; Isa. 54:17; 55:11; Dan. 4:35).

I need to be sure that I am not, inadvertently, opposing the work of God in any area of life.