Act 5:34-42 | RWP | e4.org | Gamaliel ( Γαμαλιηλ ). The grandson of Hillel, teacher of Paul ( ), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple ( ) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" ( νομοδιδασκαλος ). This word appears already in of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians ( ). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. Had in honour of all the people ( τιμιος παντ τω λαω ). Ethical dative. Τιμιος from τιμη , old word meaning precious, dear. The men ( τους ανθρωπους ). Correct text as in verse , not "the apostles" as Textus Receptus.

‏ Acts 5:34-42

Gamaliel ( Γαμαλιηλ ). The grandson of Hillel, teacher of Paul (Ac 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Lu 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" ( νομοδιδασκαλος ). This word appears already in Lu 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Ti 1:7). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards.

Had in honour of all the people ( τιμιος παντ τω λαω ). Ethical dative. Τιμιος from τιμη, old word meaning precious, dear.

The men ( τους ανθρωπους ). Correct text as in verse 35, not "the apostles" as Textus Receptus.

Take heed ( προσεχετε εαυτοις ). Hold your mind ( νουν, unexpressed) for or on yourselves (dative case), the usual idiom.

Theudas ( Θευδας ). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (Ant. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (Ant. XVIII. 1, 6; XX. 5, 2; War ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians.

To be somebody ( εινα τινα ). Indirect assertion with the infinitive and the accusative of general reference ( εαυτον ) and τινα, predicate accusative. Τινα could be "anybody" or "somebody" according to context, clearly "somebody" of importance here.

Joined themselves ( προσεκλιθη ). Correct text and not προσεκολληθη (Textus Receptus). First aorist passive indicative of προσκλινω, old verb to lean towards, to incline towards. Here only in the N.T.

Was slain ( ανηιρεθη ). First aorist passive of αναιρεω (cf. verse 33).

Obeyed ( επειθοντο ). Imperfect middle, kept on obeying.

Were dispersed ( διελυθησαν ). First aorist passive indicative (effective aorist) of διαλυω, old verb to dissolve, to go to pieces. Here only in the N.T.

Of the enrolment ( της απογραφης ). Described by Josephus (Ant. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Lu 2:2). See the discussion on Lu 2:2. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (The Bearing of Recent Discovery on the Trustworthiness of the N.T.) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, Luke the Historian in the Light of Research).

Drew away ( απεστησε ). Causative sense of the first aorist active indicative of αφιστημ, made people ( λαον, no need of "some of the") to revolt (apostatize) with him.

He also ( κακεινος, crasis for κα εκεινος ). That one, also.

Were scattered abroad ( διεσκορπισθησαν ). First aorist (effective) passive indicative of διασκορπιζω, old verb to disperse. Used of sheep (Mr 14:27), of property (Lu 15:13). Aorist here after imperfect ( επειθοντο ) as in verse 36.

Refrain from ( αποστητε απο ). Second aorist (ingressive) active imperative of αφιστημ of verse 37. Do ye stand off from these men. "Hands off" was the policy of Gamaliel.

For if--be ( οτ εαν--η ). Hοτ gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, εαν with the present subjunctive η, undetermined with prospect of determination. Assuming that it is from men, "it will be overthrown" ( καταλυθησετα, first future passive of καταλυω, to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

But if it is of God ( ε δε εκ θεου εστιν ). The second alternative is a condition of the first class, determined as fulfilled, ε with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition assumes that the thing is so without affirming it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot "overthrow" ( καταλυσα ) these men for they in that case must "overthrow" God,

lest haply ye be found ( μη ποτε--υρεθητε, negative purpose with first aorist passive subjunctive)

even to be fighting against God ( κα θεομαχο, late adjective from θεος and μαχομα, in LXX and here only in the N.T.).

To him they agreed ( επεισθησαν αυτω ). First aorist passive indicative of πειθω, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17).

Not to speak ( μη λαλειν ). The Sanhedrin repeated the prohibition of 4:18 which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

They therefore ( ο μεν ουν ). No answering δε.

They were counted worthy to suffer dishonour for the Name ( κατηξιωθησαν υπερ του ονοματος ατιμασθηνα ). First aorist passive indicative of καταξιοω, old verb to count worthy. Three times in N.T. (Lu 20:35; Ac 5:41; 2Th 1:5). First aorist passive infinitive of ατιμαζω, old verb to make one dishonoured ( ατιμος ). Forms here an oxymoron ( οξυς, sharp, μορος, foolish) pointedly foolish saying "which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference" (Vincent). The apostles felt honoured by dishonour. Note the same use of "the Name" as in Jas 2:7; 3Jo 1:7. With the Jews this absolute use of "the Name" meant Jehovah. The Christians now apply it to Jesus.

Every day ( πασαν ημεραν ). Accusative of extent of time, all through every day.

In the temple and at home ( εν τω ιερω κα κατ' οικον ). This was a distinct triumph to go back to the temple where they had been arrested (verse 25) and at home or from house to house, as it probably means (cf. 2:46). It was a great day for the disciples in Jerusalem.

They ceased not ( ουκ επαυοντο ). Imperfect middle. They kept it up.

Jesus as the Christ ( τον Χριστον Ιησουν ). Jesus is the direct object of the participles διδασκοντες (teaching) and ευαγγελιζομενο (preaching or evangelizing) while "the Christ" ( τον Χριστον ) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.