返回Chapter 5
Chapter 5
Chapter Five
Acts 5:1–6. But a certain man named Ananias, with his wife Sapphira, sold a possession, and kept back part of the price, his wife also being aware of it, and brought a certain part and laid it at the Apostles' feet. But Peter said: Ananias! Why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land? While it remained, was it not your own? And after it was sold, was it not in your own power? Why have you conceived this thing in your heart? You have not lied to men, but to God. And Ananias, hearing these words, fell down and breathed his last; and great fear came upon all who heard these things. And the young men arose, prepared him for burial, and carrying him out, buried him.
Intending to narrate what happened with Ananias and Sapphira, and wishing to show that they sinned, Luke first mentions a man who acted rightly — Joses. Despite such a multitude of persons who did the same — sold their possessions and gave the money to the apostles, despite such great signs and such an abundance of grace, Ananias drew no edification from all of this and brought destruction upon himself. But what is remarkable is that the transgression was by agreement with his wife, and no one else was a witness to the sale. This is where the idea arose in this wretched man to act as he did. Some say that if Satan filled the heart of Ananias, then why did he suffer punishment? Because he himself was the cause of Satan filling his heart, since he himself prepared himself to receive the working of Satan and to submit himself to his power. And the fact that the believers brought their possessions to the apostles — was this the result of compulsion? Do we really attract you against your will?
"Why have you conceived this thing in your heart?" Three miracles in one and the same case: one consisted in the fact that Peter learned what had been done in secret, another – in the fact that he discerned the mental disposition of Ananias, and the third – in the fact that Ananias lost his life by a mere command. Many of the impious, pointing to what happened with Ananias and Sapphira, condemn the chief of the apostles to death. But the accusation concerns not Peter, but rather the Holy Spirit, who pronounced upon them a just sentence: for Peter only exposed their lie, while the One who has power over life and death – the Holy Spirit – deprived them both of life, as equally having sinned. The same must be said also of Sapphira, for it was not Peter who killed her, but since the transgression was the deed of both, the Judge equally punished the one and the other. For this reason Peter, as one who knew about this and always spoke by the Holy Spirit, also uttered this voice, received by him from that same Spirit.
Acts 5:7–11. About three hours later his wife also came in, not knowing what had happened. And Peter asked her: "Tell me, did you sell the land for so much?" She said: "Yes, for so much." But Peter said to her: "How is it that you have agreed together to test the Spirit of the Lord? Behold, those who buried your husband are at the door, and they will carry you out." Immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her beside her husband. And great fear came upon the whole church and upon all who heard these things.
Three hours passed, and the wife did not learn about what had happened to her husband, and none of those present told her, because they were afraid. So, marveling at this, Luke set forth both things: both that three hours had passed, and that she entered not knowing what had happened. Notice: Peter does not call her, but rather waits for her to enter when she wishes, giving her time to voluntarily come to her senses. As for the fact that no one dared to tell her what had happened, this occurred out of fear of the teacher and out of obedience to him.
"Tell me, did you sell the land for so much?" Peter wanted to save her, because the husband was the instigator of the sin. That is why he gives her time to justify herself and repent. Perhaps someone will say that Peter acted cruelly toward them, but what cruelty is there? If the one who gathered wood contrary to the law was stoned (see Num. 15:32–36), then all the more should a sacrilegious person be punished, because this money was sacred. Why did she fall at Peter's feet? Because she was standing near him. And she was standing near him so that, if she wished to repent and confess her transgression, she could do so without being ashamed before outsiders, who would otherwise have heard her confession.
"They found her dead and, carrying her out, buried her." Look: they no longer take precautions, by force of the law, against touching unclean objects, but directly and without any caution touched the dead. Pay attention also to the fact that among their own the apostles are strict, but among outsiders they refrain from punishments; both are natural. The latter was necessary so that people would not think that they compel people by fear of punishment against their will to turn to the true faith, and the former was necessary so that those who had already turned to the faith and been deemed worthy of heavenly teaching and spiritual grace would not be allowed to become contemptible people and sacrilegious, and especially in the beginning, because this would have served as an occasion for the reproach of their preaching.
"And great fear came upon all the church." Ananias and Sapphira were punished, but this served for the benefit of others. Before, although there were signs, there was no such fear. Therefore it is true that the Lord is known by the judgments He executes.
Acts 5:12–16. And by the hands of the Apostles many signs and wonders were performed among the people; and they were all with one accord in Solomon's Porch. And of the rest no one dared join them, but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women, so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them. Also a multitude gathered from the surrounding cities to Jerusalem, bringing the sick and those who were tormented by unclean spirits, and they were all healed.
From the time people began to fear them, Peter and the rest of the apostles performed more miracles.
"They continued in Solomon's Porch." The apostles continued no longer in a house, but in the temple. Since Luke said "in Solomon's Porch," lest you wonder how the crowd permitted this, he says that "none of the rest dared join them, but the people" of the Jews "magnified" the apostles.
"They carried the sick out into the streets." In Christ's time, it did not happen that the sick received healings in the streets and from a shadow. And if "no one dared join them," then how does healing occur in this case? This was the work of the One Who said: "He who believes in Me, the works that I do, he will do also, and greater works than these he will do" (Jn. 14:12). From all sides, admiration for the apostles grew: from the side of those who believed, from the side of those who were healed, from the side of those who were punished, from the side of their boldness during preaching, and from the side of their virtuous and blameless life. Yes, this admiration arose not only from miracles, but also because the very life and virtues of these men were great and truly apostolic.
Acts 5:17–25. But the high priest and all those with him, who belonged to the sect of the Sadducees, were filled with jealousy, and laid their hands on the Apostles, and put them in the public prison. But an Angel of the Lord opened the doors of the prison by night and, leading them out, said: Go and, standing in the temple, speak to the people all these words of life. And having heard this, they entered the temple early in the morning and taught. Meanwhile the high priest and those with him came and convened the council and all the elders of the sons of Israel, and sent to the prison to have the Apostles brought. But the officers, having come, did not find them in the prison and, returning, reported, saying: The prison we found shut with all security and the guards standing before the doors; but having opened it, we found no one inside. When the high priest, the captain of the guard, and the other chief priests heard these words, they were perplexed as to what this might mean. Then someone came and reported to them, saying: Behold, the men whom you put in prison are standing in the temple and teaching the people.
What does "were filled with envy" mean? It means that they were aroused, agitated by what was being said. Now they attack the apostles with greater ferocity, but do not immediately begin to judge them, thinking that the public prison would strike them more forcefully. Look, if you will, at how the life of the apostles unfolds. First — sorrow on account of the Ascension of Christ, then — joy on account of the descent of the Holy Spirit; again — sorrow from people who mocked them, and again joy — from the multiplication of believers and from the sign (miracle); then — sorrow again as a result of the imprisonment of Peter and John (see Acts 4:3), and again — joy as a result of their acquittal; finally now from the splendor at the appearance of the Angel in the prison and from the signs — joy, and from the high priest and from those who seized them — sorrow. Yes, their life, one might say, is such as is the life of all who live according to God.
"The Angel of the Lord by night opened the prison doors." The Angel led them out both for their joy and for the benefit of the Jews.
Acts 5:26–32. Then the captain of the guard went with the officers and brought them without force, because they feared the people, lest they should be stoned. And when they had brought them, they set them before the council; and the high priest asked them, saying: Did we not strictly command you not to teach in this name? And behold, you have filled Jerusalem with your teaching and intend to bring this Man's blood upon us. But Peter and the Apostles answered and said: We ought to obey God rather than men. The God of our fathers raised up Jesus, whom you killed by hanging on a tree. Him God exalted with His right hand to be a Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are His witnesses to these things, and so also is the Holy Spirit, whom God has given to those who obey Him.
After this, they should have feared God, who was guarding the apostles like nestlings from their hands. And the double securing of the prison, that is, both the seal and the men, and indeed everything was sufficient to convince them that what had happened was the action of Divine power. But they say: "Did we not command you...?" So what if you did command? Now if the apostles had agreed with you then and decided to obey you, then your present demands would be justified; but since they said then that they would not obey, what is the point of your present demands?
"And you want to bring upon us the blood of That Man." And even now they still think that Christ was a mere man. They say this, wishing to show by it that the prohibition was necessary for them and that they had made this decision to spare their lives, but rather they said this in order to incite the crowd against them.
"We ought to obey God rather than men." The apostles answer without harshness, both because they were teachers and because they were not angry at the Jews, but pitied them and wished to free them from delusion and pride.
"We are His witnesses in these things, and so is the Holy Spirit." There was no longer any discussion about the resurrection. But that the Lord grants remission, "both we and the Holy Spirit" are witnesses to this — the Spirit Who would in no way have descended if sins had not first been remitted. And observe how, alongside the mention of the crime, the apostles add a word about the remission of sins, showing that their deeds deserved death, but what they received, they received as from a benefactor. As for the expression "Him God exalted… as a Leader and Savior," they used it by ascribing everything to the Father, so that no one would think the Son is alien to the Father. But why did the chief priests and the rest not learn immediately that the apostles had left the prison? This was so that, remaining for some time in perplexity, they might more easily be able to comprehend and understand that this was an act of Divine power.
"And the Holy Spirit, whom God has given to those who obey Him." They did not say, "the Holy Spirit, whom God has given to us," but "whom God has given to those who obey Him," at once both showing humility and revealing great truths, and besides that, also declaring that the Jews themselves could have received the Spirit, because it was precisely for this reason that God allowed the apostles to be led into the court — so that the Jews too might be instructed, and the apostles themselves might gain greater boldness, and all in general might receive edification.
Acts 5:33–36. When they heard this, they were cut to the heart and plotted to kill them. But a certain Pharisee in the council, named Gamaliel, a teacher of the law, held in honor by all the people, stood up and commanded the Apostles to be put outside for a short time, and said to them: Men of Israel! Consider carefully among yourselves what you intend to do with these men. For some time ago Theudas rose up, claiming to be someone great, and about four hundred men joined him; but he was slain, and all who obeyed him were scattered and came to nothing.
Others, listening to the apostles, were troubled, while the high priest and those with him "were cut to the heart and plotted to kill them." As for Gamaliel, he was the teacher of Paul; and it is worthy of wonder how he, being a teacher of the law and a man of discerning mind, had not yet believed up to this point. This is because Paul had not yet believed either.
"Consider among yourselves concerning these men, what you intend to do." Pay attention to the wise adaptability of the speech – to how Gamaliel immediately struck them with fear, and so as not to give the suspicion that he shared the views of the apostles, he converses with the Jews as with people of the same convictions and does not express himself particularly harshly, but says: "consider… what you intend to do with them."
"For before these days." He brings two examples and mentions not ancient events, but recent ones, because these latter are more powerful for persuasion. Therefore, pointing to them, Gamaliel said "before these days." Knowing other examples as well, he was satisfied with these two, that is, the example of Theudas and Judas the Galilean (see v. 37), because "by the mouth of two or three witnesses" every word "is established" (Matt. 18:16). He did not say by whom they were killed, but says that all were scattered. Theudas is also mentioned by Josephus in the nineteenth book of the Antiquities, as Eusebius says in the fourth book of the Ecclesiastical History. Here are the latter's words: "During the governorship of Fadus in Judea, a certain false teacher named Theudas persuaded the people to take their possessions and follow him to the river Jordan; Theudas said that he was a prophet and claimed that he would divide the river and make it passable, and he deceived many. However, Fadus did not allow them to carry out their foolish plan, but sent a detachment of cavalry, which slew many of them and took many alive; and they cut off the head of Theudas himself and brought it to Jerusalem."
Acts 5:37–42. After him, during the census, Judas the Galilean appeared and drew away a considerable number of people after him; but he perished, and all who followed him were scattered. And now, I say to you, stay away from these men and leave them alone; for if this enterprise and this work is from men, it will be destroyed; but if it is from God, you cannot destroy it; take care lest you be found to be fighters against God as well. They listened to him; and having called the Apostles, they beat them and, having forbidden them to speak in the name of Jesus, released them. And they went out from the Sanhedrin, rejoicing that they were counted worthy to suffer dishonor for the name of the Lord Jesus. And every day in the temple and from house to house they did not cease teaching and proclaiming the good news of Jesus Christ.
During the time of Pilate's rule, it seems there occurred a revolt of the Galileans who had been carried away by the teaching of Judas the Galilean. The teaching of Judas consisted of the following. He said that no one should be called "lord," neither for the sake of honor nor for love of wisdom, and that not even the emperor should be called so. And many of his followers were subjected to cruel punishments because they would not call Caesar lord, and because of their teaching that no sacrifices should be offered to God other than those established in the law of Moses. Following this teaching, they forbade offering sacrifices for the welfare of the emperor and the Roman people. Pilate, naturally, grew indignant at the Galileans for this and ordered that at the time when they would be offering what they considered lawful sacrifices, they themselves should also be slain, so that the blood of those offering the sacrifices was mingled with the sacrifices being offered, as can also be seen from the Gospel of Luke (cf. Luke 13:1–3).
"Leave these men alone." Having pointed to the examples of false teachers who perished, Gamaliel advises them to think also about themselves: beware, lest in your efforts to destroy others you yourselves perish, because he who goes against what is pleasing to God destroys not his opponent, but himself.
"If this enterprise and this deed is from men," then what need is there for your efforts? And "if" it is "from God," then even with all your striving you cannot overthrow it. He did not say directly that this deed is "from God," but neither did he say that it is a human deed, because if he had said it was "from God," the high priest and those with him would have objected, and if he had said it was "from men," he would have delivered the apostles into their hands. By such a wise construction of speech, Gamaliel compels them to wait for its outcome. But notice, he did not say: "if it is not overthrown, then it is from God," but he said: "if it is from God, then it will not be overthrown."
"They obeyed him." They obeyed because he was saying this not in the presence of the apostles. But how did the Jews beat the apostles if they obeyed him? They obeyed him in the sense that they abandoned their intention to kill them, because they had wanted this and then gave up this desire of theirs, but they beat them, satisfying their anger.
Acts 5:1–6. But a certain man named Ananias, with his wife Sapphira, sold a possession, and kept back part of the price, his wife also being aware of it, and brought a certain part and laid it at the Apostles' feet. But Peter said: Ananias! Why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land? While it remained, was it not your own? And after it was sold, was it not in your own power? Why have you conceived this thing in your heart? You have not lied to men, but to God. And Ananias, hearing these words, fell down and breathed his last; and great fear came upon all who heard these things. And the young men arose, prepared him for burial, and carrying him out, buried him.
Intending to narrate what happened with Ananias and Sapphira, and wishing to show that they sinned, Luke first mentions a man who acted rightly — Joses. Despite such a multitude of persons who did the same — sold their possessions and gave the money to the apostles, despite such great signs and such an abundance of grace, Ananias drew no edification from all of this and brought destruction upon himself. But what is remarkable is that the transgression was by agreement with his wife, and no one else was a witness to the sale. This is where the idea arose in this wretched man to act as he did. Some say that if Satan filled the heart of Ananias, then why did he suffer punishment? Because he himself was the cause of Satan filling his heart, since he himself prepared himself to receive the working of Satan and to submit himself to his power. And the fact that the believers brought their possessions to the apostles — was this the result of compulsion? Do we really attract you against your will?
"Why have you conceived this thing in your heart?" Three miracles in one and the same case: one consisted in the fact that Peter learned what had been done in secret, another – in the fact that he discerned the mental disposition of Ananias, and the third – in the fact that Ananias lost his life by a mere command. Many of the impious, pointing to what happened with Ananias and Sapphira, condemn the chief of the apostles to death. But the accusation concerns not Peter, but rather the Holy Spirit, who pronounced upon them a just sentence: for Peter only exposed their lie, while the One who has power over life and death – the Holy Spirit – deprived them both of life, as equally having sinned. The same must be said also of Sapphira, for it was not Peter who killed her, but since the transgression was the deed of both, the Judge equally punished the one and the other. For this reason Peter, as one who knew about this and always spoke by the Holy Spirit, also uttered this voice, received by him from that same Spirit.
Acts 5:7–11. About three hours later his wife also came in, not knowing what had happened. And Peter asked her: "Tell me, did you sell the land for so much?" She said: "Yes, for so much." But Peter said to her: "How is it that you have agreed together to test the Spirit of the Lord? Behold, those who buried your husband are at the door, and they will carry you out." Immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her beside her husband. And great fear came upon the whole church and upon all who heard these things.
Three hours passed, and the wife did not learn about what had happened to her husband, and none of those present told her, because they were afraid. So, marveling at this, Luke set forth both things: both that three hours had passed, and that she entered not knowing what had happened. Notice: Peter does not call her, but rather waits for her to enter when she wishes, giving her time to voluntarily come to her senses. As for the fact that no one dared to tell her what had happened, this occurred out of fear of the teacher and out of obedience to him.
"Tell me, did you sell the land for so much?" Peter wanted to save her, because the husband was the instigator of the sin. That is why he gives her time to justify herself and repent. Perhaps someone will say that Peter acted cruelly toward them, but what cruelty is there? If the one who gathered wood contrary to the law was stoned (see Num. 15:32–36), then all the more should a sacrilegious person be punished, because this money was sacred. Why did she fall at Peter's feet? Because she was standing near him. And she was standing near him so that, if she wished to repent and confess her transgression, she could do so without being ashamed before outsiders, who would otherwise have heard her confession.
"They found her dead and, carrying her out, buried her." Look: they no longer take precautions, by force of the law, against touching unclean objects, but directly and without any caution touched the dead. Pay attention also to the fact that among their own the apostles are strict, but among outsiders they refrain from punishments; both are natural. The latter was necessary so that people would not think that they compel people by fear of punishment against their will to turn to the true faith, and the former was necessary so that those who had already turned to the faith and been deemed worthy of heavenly teaching and spiritual grace would not be allowed to become contemptible people and sacrilegious, and especially in the beginning, because this would have served as an occasion for the reproach of their preaching.
"And great fear came upon all the church." Ananias and Sapphira were punished, but this served for the benefit of others. Before, although there were signs, there was no such fear. Therefore it is true that the Lord is known by the judgments He executes.
Acts 5:12–16. And by the hands of the Apostles many signs and wonders were performed among the people; and they were all with one accord in Solomon's Porch. And of the rest no one dared join them, but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women, so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them. Also a multitude gathered from the surrounding cities to Jerusalem, bringing the sick and those who were tormented by unclean spirits, and they were all healed.
From the time people began to fear them, Peter and the rest of the apostles performed more miracles.
"They continued in Solomon's Porch." The apostles continued no longer in a house, but in the temple. Since Luke said "in Solomon's Porch," lest you wonder how the crowd permitted this, he says that "none of the rest dared join them, but the people" of the Jews "magnified" the apostles.
"They carried the sick out into the streets." In Christ's time, it did not happen that the sick received healings in the streets and from a shadow. And if "no one dared join them," then how does healing occur in this case? This was the work of the One Who said: "He who believes in Me, the works that I do, he will do also, and greater works than these he will do" (Jn. 14:12). From all sides, admiration for the apostles grew: from the side of those who believed, from the side of those who were healed, from the side of those who were punished, from the side of their boldness during preaching, and from the side of their virtuous and blameless life. Yes, this admiration arose not only from miracles, but also because the very life and virtues of these men were great and truly apostolic.
Acts 5:17–25. But the high priest and all those with him, who belonged to the sect of the Sadducees, were filled with jealousy, and laid their hands on the Apostles, and put them in the public prison. But an Angel of the Lord opened the doors of the prison by night and, leading them out, said: Go and, standing in the temple, speak to the people all these words of life. And having heard this, they entered the temple early in the morning and taught. Meanwhile the high priest and those with him came and convened the council and all the elders of the sons of Israel, and sent to the prison to have the Apostles brought. But the officers, having come, did not find them in the prison and, returning, reported, saying: The prison we found shut with all security and the guards standing before the doors; but having opened it, we found no one inside. When the high priest, the captain of the guard, and the other chief priests heard these words, they were perplexed as to what this might mean. Then someone came and reported to them, saying: Behold, the men whom you put in prison are standing in the temple and teaching the people.
What does "were filled with envy" mean? It means that they were aroused, agitated by what was being said. Now they attack the apostles with greater ferocity, but do not immediately begin to judge them, thinking that the public prison would strike them more forcefully. Look, if you will, at how the life of the apostles unfolds. First — sorrow on account of the Ascension of Christ, then — joy on account of the descent of the Holy Spirit; again — sorrow from people who mocked them, and again joy — from the multiplication of believers and from the sign (miracle); then — sorrow again as a result of the imprisonment of Peter and John (see Acts 4:3), and again — joy as a result of their acquittal; finally now from the splendor at the appearance of the Angel in the prison and from the signs — joy, and from the high priest and from those who seized them — sorrow. Yes, their life, one might say, is such as is the life of all who live according to God.
"The Angel of the Lord by night opened the prison doors." The Angel led them out both for their joy and for the benefit of the Jews.
Acts 5:26–32. Then the captain of the guard went with the officers and brought them without force, because they feared the people, lest they should be stoned. And when they had brought them, they set them before the council; and the high priest asked them, saying: Did we not strictly command you not to teach in this name? And behold, you have filled Jerusalem with your teaching and intend to bring this Man's blood upon us. But Peter and the Apostles answered and said: We ought to obey God rather than men. The God of our fathers raised up Jesus, whom you killed by hanging on a tree. Him God exalted with His right hand to be a Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are His witnesses to these things, and so also is the Holy Spirit, whom God has given to those who obey Him.
After this, they should have feared God, who was guarding the apostles like nestlings from their hands. And the double securing of the prison, that is, both the seal and the men, and indeed everything was sufficient to convince them that what had happened was the action of Divine power. But they say: "Did we not command you...?" So what if you did command? Now if the apostles had agreed with you then and decided to obey you, then your present demands would be justified; but since they said then that they would not obey, what is the point of your present demands?
"And you want to bring upon us the blood of That Man." And even now they still think that Christ was a mere man. They say this, wishing to show by it that the prohibition was necessary for them and that they had made this decision to spare their lives, but rather they said this in order to incite the crowd against them.
"We ought to obey God rather than men." The apostles answer without harshness, both because they were teachers and because they were not angry at the Jews, but pitied them and wished to free them from delusion and pride.
"We are His witnesses in these things, and so is the Holy Spirit." There was no longer any discussion about the resurrection. But that the Lord grants remission, "both we and the Holy Spirit" are witnesses to this — the Spirit Who would in no way have descended if sins had not first been remitted. And observe how, alongside the mention of the crime, the apostles add a word about the remission of sins, showing that their deeds deserved death, but what they received, they received as from a benefactor. As for the expression "Him God exalted… as a Leader and Savior," they used it by ascribing everything to the Father, so that no one would think the Son is alien to the Father. But why did the chief priests and the rest not learn immediately that the apostles had left the prison? This was so that, remaining for some time in perplexity, they might more easily be able to comprehend and understand that this was an act of Divine power.
"And the Holy Spirit, whom God has given to those who obey Him." They did not say, "the Holy Spirit, whom God has given to us," but "whom God has given to those who obey Him," at once both showing humility and revealing great truths, and besides that, also declaring that the Jews themselves could have received the Spirit, because it was precisely for this reason that God allowed the apostles to be led into the court — so that the Jews too might be instructed, and the apostles themselves might gain greater boldness, and all in general might receive edification.
Acts 5:33–36. When they heard this, they were cut to the heart and plotted to kill them. But a certain Pharisee in the council, named Gamaliel, a teacher of the law, held in honor by all the people, stood up and commanded the Apostles to be put outside for a short time, and said to them: Men of Israel! Consider carefully among yourselves what you intend to do with these men. For some time ago Theudas rose up, claiming to be someone great, and about four hundred men joined him; but he was slain, and all who obeyed him were scattered and came to nothing.
Others, listening to the apostles, were troubled, while the high priest and those with him "were cut to the heart and plotted to kill them." As for Gamaliel, he was the teacher of Paul; and it is worthy of wonder how he, being a teacher of the law and a man of discerning mind, had not yet believed up to this point. This is because Paul had not yet believed either.
"Consider among yourselves concerning these men, what you intend to do." Pay attention to the wise adaptability of the speech – to how Gamaliel immediately struck them with fear, and so as not to give the suspicion that he shared the views of the apostles, he converses with the Jews as with people of the same convictions and does not express himself particularly harshly, but says: "consider… what you intend to do with them."
"For before these days." He brings two examples and mentions not ancient events, but recent ones, because these latter are more powerful for persuasion. Therefore, pointing to them, Gamaliel said "before these days." Knowing other examples as well, he was satisfied with these two, that is, the example of Theudas and Judas the Galilean (see v. 37), because "by the mouth of two or three witnesses" every word "is established" (Matt. 18:16). He did not say by whom they were killed, but says that all were scattered. Theudas is also mentioned by Josephus in the nineteenth book of the Antiquities, as Eusebius says in the fourth book of the Ecclesiastical History. Here are the latter's words: "During the governorship of Fadus in Judea, a certain false teacher named Theudas persuaded the people to take their possessions and follow him to the river Jordan; Theudas said that he was a prophet and claimed that he would divide the river and make it passable, and he deceived many. However, Fadus did not allow them to carry out their foolish plan, but sent a detachment of cavalry, which slew many of them and took many alive; and they cut off the head of Theudas himself and brought it to Jerusalem."
Acts 5:37–42. After him, during the census, Judas the Galilean appeared and drew away a considerable number of people after him; but he perished, and all who followed him were scattered. And now, I say to you, stay away from these men and leave them alone; for if this enterprise and this work is from men, it will be destroyed; but if it is from God, you cannot destroy it; take care lest you be found to be fighters against God as well. They listened to him; and having called the Apostles, they beat them and, having forbidden them to speak in the name of Jesus, released them. And they went out from the Sanhedrin, rejoicing that they were counted worthy to suffer dishonor for the name of the Lord Jesus. And every day in the temple and from house to house they did not cease teaching and proclaiming the good news of Jesus Christ.
During the time of Pilate's rule, it seems there occurred a revolt of the Galileans who had been carried away by the teaching of Judas the Galilean. The teaching of Judas consisted of the following. He said that no one should be called "lord," neither for the sake of honor nor for love of wisdom, and that not even the emperor should be called so. And many of his followers were subjected to cruel punishments because they would not call Caesar lord, and because of their teaching that no sacrifices should be offered to God other than those established in the law of Moses. Following this teaching, they forbade offering sacrifices for the welfare of the emperor and the Roman people. Pilate, naturally, grew indignant at the Galileans for this and ordered that at the time when they would be offering what they considered lawful sacrifices, they themselves should also be slain, so that the blood of those offering the sacrifices was mingled with the sacrifices being offered, as can also be seen from the Gospel of Luke (cf. Luke 13:1–3).
"Leave these men alone." Having pointed to the examples of false teachers who perished, Gamaliel advises them to think also about themselves: beware, lest in your efforts to destroy others you yourselves perish, because he who goes against what is pleasing to God destroys not his opponent, but himself.
"If this enterprise and this deed is from men," then what need is there for your efforts? And "if" it is "from God," then even with all your striving you cannot overthrow it. He did not say directly that this deed is "from God," but neither did he say that it is a human deed, because if he had said it was "from God," the high priest and those with him would have objected, and if he had said it was "from men," he would have delivered the apostles into their hands. By such a wise construction of speech, Gamaliel compels them to wait for its outcome. But notice, he did not say: "if it is not overthrown, then it is from God," but he said: "if it is from God, then it will not be overthrown."
"They obeyed him." They obeyed because he was saying this not in the presence of the apostles. But how did the Jews beat the apostles if they obeyed him? They obeyed him in the sense that they abandoned their intention to kill them, because they had wanted this and then gave up this desire of theirs, but they beat them, satisfying their anger.