Exegetical and Hermeneutical Commentary of Acts 5:34
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;
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-Nozph, 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 min 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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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 , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. Then stood up . . . Gamalielinall probability one of that name celebrated in the Jewish writingsfor his wisdom, the son of Simeon (possibly the same who took theinfant Saviour in his arms, Lu2:25-35), and grandson of HILLEL,another celebrated rabbi. He died eighteen years before thedestruction of Jerusalem [LIGHTFOOT].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then stood there up one in the council,…. Or “in the sanhedrim”, which the high priest had called together; this phrase is left out in the Syriac version: yet certain it is, that the great council was now assembled, and the disciples were now before them, and this man, who was one of the members of it, stood up in it; for it seems to have been the custom, that though they usually sat, yet when anyone had anything to say, or made a speech, he rose up from his seat.
A Pharisee named Gamaliel; he is described by his sect of religion, a Pharisee; of which, [See comments on Mt 3:7] and by his name Gamaliel: he was the son of Rabban Simeon, the son of Hillell the great; which Simeon is, by some, thought to be the same that took Christ into his arms, Lu 2:25 and this Gamaliel was also the master of the Apostle Paul, Ac 22:3. This was a very ancient name in Israel; the prince of the children of Manasseh, that offered at the dedication of the tabernacle, was of this name, Nu 7:54 and perhaps this man might be of the same tribe. He is further described by his profession,
a doctor of law; he was one of the Misnic doctors, one of the fathers of tradition, that received the oral law from those before him, and handed it down to others; and was the five and thirtieth of this sort, as the Jews say t, from the giving of the law at Mount Sinai; or, as others u, the thirty first:
had in reputation among all the people; and therefore his advice was the more likely to take place, without giving offence, or exposing to danger, seeing he was highly esteemed, not only in the sanhedrim, but among the common people; and that not only because he was a Pharisee, and a very strict one, the glory of that sect, insomuch that it is said w, that
“when he died, the glory of the law ceased, and purity and pharisaism died;”
but because of his years, dignity, and place also; he is called commonly Gamaliel, , “the elder”, because he lived to a great age x. He died eighteen years before the destruction of Jerusalem y, and was had in veneration to the last. It is said of him z, that
“he ordered, before his death, that they should carry him to his grave in linen; for before this time they used to carry out the dead in silk; and this was more grievous to his relations than his death itself;”
because they thought he was not interred honourably enough. And it is also reported, that Onkelos, the proselyte, at his death, burnt as much for him in goods and spices, as came to seventy Tyrian pounds a. He was also commonly called by the name of Rabban, which was a more honourable title than that of Rabbi or Rab; and his father Simeon was the first that had it b; and he was now president of the sanhedrim: and hence he used that authority which is expressed in the next words,
and commanded to put the apostles forth a little space; he ordered the apostles to be put out of the sanhedrim for a little while, that they might not hear what he had to say, and take encouragement from it; and that he might more freely speak his mind without giving them any countenance. The Alexandrian copy reads, “the men”, instead of “the apostles”; and so the Vulgate Latin version.
t Ganz Tzemach David, par. 1. fol. 25. 2. u Juchasin, fol. 20. 1. w Misn. Sota, c. 9. sect. 15. x Juchasin, fol. 53. 1. y Ganz. ut supra. (Tzemach David, par. 1. fol. 25. 2.) z Ib. a T. Bab. Avoda Zara, fol. 11. 1. b Ganz. ib. col. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Gamaliel (). 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” (). 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 ( ). Ethical dative. from , old word meaning precious, dear.
The men ( ). Correct text as in verse 35, not “the apostles” as Textus Receptus.
Fuente: Robertson’s Word Pictures in the New Testament
The apostles. The best texts substitute touv ajnqrwpouv, the men. A little space [] . Better as Rev., a little while.
Fuente: Vincent’s Word Studies in the New Testament
Gamaliel’s Warning to the Sanhedrin, V. 34-39
1) “Then stood there up one in the council,” (anastas de tis entosunedria) “Then a certain (very special) one stood up in the council meeting,” confronted the whole Sanhedrin council, regarding their consideration of slaying, killing all the apostles, Act 5:33. While the High Priest of the era was President of the Sanhedrin, the Pharisees also had practically a predominating influence in the council, as Gamaliel did, Act 23:6-8.
2) “A Pharisee named Gamaliel,” (parisaiois onomati Gamaliel) “A Pharisee by name (of) Gamaliel,” a teacher of Paul, who taught according to the strict law of the fathers of Israel, Act 22:3.
3) “A doctor of the law,” (nomodidaskalos) “Who was a doctor (teacher or instructor) of the law,” the law of Moses, one accepted as a proficient and definitive teacher and keeper of the Mosaic Law, Rom 10:14.
4) “Had in reputation among all the people,” (timios panti to lao) “Esteemed by all the people,” held in honor or reputation by the masses of Israel and of the reputation by the masses of Israel and of the Sanhedrin council, which he addressed concerning their collusion to put the apostles to death, as they had Jesus, Act 2:36; 1Th 2:14-15.
5) “And commanded to put the apostles forth a little space,” (ekeleusen ekso brachu tous anthropous poiesai) “He ordered the council to put the men outside (the council) a little way,” out of ear-shot of what he was about to say to the council, much as Peter and John had once been sent outside while the council deliberated on what to do with them, Act 4:15-17.
Fuente: Garner-Howes Baptist Commentary
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 (283) 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. (284) 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; (285) 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 (286) 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; (287) why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.
(283) “ Probaret,” he approved.
(284) “ In arbitrio nostro,” at our pleasure.
(285) “ Ex veris principiis perversam consequentiam deducit,” deduces a false consequence from true principles.
(286) “ Nullosque non moveant lapides,” and leave not a stone unturned.
(287) “ Ignavia,” sluggishness.
Fuente: Calvin’s Complete Commentary
(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 preceptssuch, e.g., as, Do nothing to another which thou wouldest not that he should do to theeremind 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 Lords 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 Arimatha, had not consented to the counsel and deed of the Sanhedrin which Caiaphas had hastily convened for our Lords 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, held in honour by all the people, and commanded to put the men forth a little while.’
So wiser heads prevailed. Gamaliel a leading Pharisee and Doctor of the Law, a man of high reputation commanded that the men be put outside while the matter was being discussed. We may assume that he was impressed with what these men had said, with their general demeanour, and with the mystery that seemed to surround them, sufficiently to feel that what they were doing had to be given the opportunity to succeed. Perhaps they had something after all.
Gamaliel was a man who was greatly esteemed, even by non-Pharisees, because of his reputation for piety and wisdom. He was clearly also too a man of moderation, and someone whom others listened to. Thus he was probably held in high honour by many of the lay elders on the Sanhedrin. He was descended from the great Hillel, was called ‘Rabban’ a title of high respect, and was so greatly respected by his fellow scholars that later the Mishnah would say of him that on his death reverence for the law died, and purity and abstinence died at the same time.
It is quite possible that Gamaliel, who would certainly have known of Jesus by reputation, and would have known that He was not an insurrectionist, was not too disturbed by what he had heard of the teaching of the Apostles. The Pharisees too believed in the resurrection from the dead and that the Messiah would interfere in history. Until he had grounds for thinking otherwise he was prepared to let their enthusiasm for their teacher run its course.
Fuente: Commentary Series on the Bible by Peter Pett
Act 5:34. A Pharisee, named Gamaliel, He is said to have been the son of good old Simeon, mentioned Luk 2:25 and was 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 Rabbin Gamaliel the Old died, the honour of the law failed, and purity and Pharisaism died.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 5:34 . Gamaliel , , retributio Dei (Num 1:10 ; Num 2:20 ), is usually assumed to be identical with Rabban Gamaliel, (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 . . 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 rle (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.
] a , one skilled in the law (canonist) as a teacher . See on Mat 22:35 .
] a short while , Thuc. vi. 12; Polyb. iii. 96. 2; 2Sa 19:36 .
On ] to put without . Comp. Xen. Cyr. iv. 1. 3; Symm. Psa 142:7
. (see the critical remarks): thus did Gamaliel impartially designate them, and Luke reproduces his expression. The order of the words puts the emphasis on ; 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
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
34. ] = , (see Num 1:10 ; Num 2:20 ,) is generally, and not without probability, assumed to be identical with the celebrated Rabban Gamaliel, (the old man), one of the seven, to whom, among their Rabbis, the Jews give this title Rabban (= , 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. prmissa, ch. 15) He was the preceptor of St. Paul (ch. Act 22:3 ). Ecclesiastical tradition makes him become a Christian and be baptized by Peter and John (Phot [41] 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 Act 5:39 ]. And considering that he was a Pharisee, opposing the prevalent faction of Sadducism 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.
[41] Photius, Bp. of Constantinople, 858 891
] see reff. to put out ‘cause to withdraw.’ They are recalled in Act 5:40 .
Fuente: Henry Alford’s Greek Testament
Act 5:34 . , see Act 5:17 . : the word is used here and in Act 5:27 above, without , and this seems to indicate that in Act 5:21 the Sanhedrim is meant, and no additional council. : 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’Aptre 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 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 Schrer says, “a deep insight into the actual position of matters,” Schrer, 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-Encyclopdie des Judentums , ii., 2, 236, and see on the titles given to Gamaliel, Derenbourg, Histoire de la Palestine , pp. 239 246, and Schrer, 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 Schrer’s description of the constitution of the Sanhedrim, u. s. , p. 174 ff., is sufficient reply to the strictures of Jngst 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. : only in St. Luke and St. Paul, cf. Luk 5:17 , 1Ti 1:7 , almost = , , not found in LXX. ( ): = “a little while,” R.V., Luk 22:58 , “a little space,” A.V.; ambiguous, in classical Greek the word might be used as either , a short distance, Xen., Anab. , iii., 3, 7, or , “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 temporally (in Hebrews it is a quotation), Friedrich, and so Klostermann, Vindici Lucan , p. 54. ( hinausthun ): only here in this sense, cf. Blass, in loco , for classical instances, and cf. Psa 141:8 (Symmachus) Weiss, Wendt.
Fuente: The Expositors Greek Testament by Robertson
stood there up = rose up. Greek. anistemi. App-178. 1, as in verses: Act 6:17.
Pharisee. App-120.
Gamaliel. The grandson of the famous Hillel. He was Saul’s instructor (Act 22:3), and is said to have died about 52 A.D.
a doctor of the law. See note on Luk 5:17.
had in reputation = honoured. Greek. timios. Generally translated “precious”.
among = by (dative case).
put . . . forth. Literally make . . . outside, i.e. put out of court.
Fuente: Companion Bible Notes, Appendices and Graphics
34.] = , (see Num 1:10; Num 2:20,) is generally, and not without probability, assumed to be identical with the celebrated Rabban Gamaliel, (the old man), one of the seven, to whom, among their Rabbis, the Jews give this title Rabban (= , 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. prmissa, ch. 15) He was the preceptor of St. Paul (ch. Act 22:3). Ecclesiastical tradition makes him become a Christian and be baptized by Peter and John (Phot[41] 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 Act 5:39]. And considering that he was a Pharisee, opposing the prevalent faction of Sadducism 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 Howsons 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.
[41] Photius, Bp. of Constantinople, 858-891
] see reff. to put out-cause to withdraw. They are recalled in Act 5:40.
Fuente: The Greek Testament
Act 5:34. , having stood up) as being about to speak at some length.- , in the council) GOD can raise up on every side defenders.-, 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].-, had in reputation) in high esteem.- , among all the people) although the rulers, the Sadducees, Act 5:17, did not esteem him so much.-, forth out of doors) So the anger of the rulers was softened.- , a little space) A courteous speech.
Fuente: Gnomon of the New Testament
stood: Act 23:7-9, Psa 76:10, Joh 7:50-53
Gamaliel: Act 22:3
a doctor: Luk 2:46, Luk 5:17
and commanded: Act 4:15
Reciprocal: Jer 26:16 – General Jer 26:17 – Then rose Jer 36:25 – made Mat 28:12 – General Luk 14:1 – chief Act 4:5 – rulers Gal 2:2 – which
Fuente: The Treasury of Scripture Knowledge
4
Act 5:34. Gamaliel was a member of the Sanhedrin, the man referred to by Paul in Chapter 22:3. He was a doctor or teacher of the law of Moses. We know nothing about his qualifications of education in the branches of secular learning. The frequent expressions that represent him as a “professor” in the sense that term is used in connection with schools of literary training are only guesswork. But he did have a good reputation among the people, and his advice was regarded with respect.
Fuente: Combined Bible Commentary
Act 5:34. A Pharisee named Gamaliel, a doctor of the law, had in reputation among all the people. This Gamaliel (, benefit of God. See Num 1:10, Act 2:10) is generally acknowledged to be identical with the celebrated Gamaliel the elder, who lived at the time, and was the grandson of Hillel, the famous founder of one of the rabbinical schools. His name frequently occurs in the Mishna as an utterer of sayings subsequently quoted as authorities. Although liberal in his views and a student of Greek literature, he was held in high estimation as a most learned and devout Pharisee. As among the Schoolmen Aquinas and Bonaventura were called respectively the Angelic and Seraphic Doctor, so Gamaliel among the Jews has received the name of the Beauty of the Law, and in the Talmud we read how since Rabban Gamaliel died, the glory of the law has ceased. He is one of the seven among the great Rabbis to whom the Jews have given the title of Rabban. Among his pupils, St. Paul and Onkelos (the author of the well-known Targum) are the most famous. The latter, when Gamaliel died, some eighteen years before the fall of Jerusalem, about the time when Paul was shipwrecked at Malta, raised to his master a funeral pile of such rich materials as had never before been known save at the burial of a king (Howson, S. Paul).
Partly from the statement of his interference in behalf of the apostles contained in this chapter, partly from a well-known passage in the Clementine Recognitions, where Peter is represented as saying, which, when Gamaliel saw, who was a person of influence among the people, but secretly our brother in the faith (i. 65), he has been supposed to have been, like Nicodemus, Joseph of Arimathea, and other wealthy and distinguished Pharisees, a Christian; but this supposition is totally without authority. Gamaliel lived and died a Pharisee in all the rigid acceptation of the term. A well-known prayer against Christian heretics was composed, or at least approved, by him; in it the following words referring to the followers of Jesus occur: Let there be no hope for them who apostatize from the true religion, and let all heretics, how many soever they may be, perish as in a moment.
The motives which influenced Gamaliels conduct on this occasion have been much discussed: he prevailed upon the Sanhedrim not to adopt any violent measures towards these leaders of the rising sect, persuading them to let the matter alone; for if it were of mere human origin, it would come to nothing without any interference of theirs; if, on the other hand, it were divine, no human effort would prevail against it. He seems to have acquiesced in the temporary expedient of allowing the accused to be scourged, as the public teaching of the apostles had been carried on in direct defiance of the Sanhedrim (see chap. Act 4:17-21), and the honour of the great council seemed to demand some reparation for its outraged authority. Two considerations seem to have influenced him(1) After all, the main accusation on the part of the high priest and his influential followers was the earnest teaching of those men of a great truththe resurrection from the dead: in this Gamaliel and the Pharisees sympathized with the apostles against their Sadducee enemies in the council. (2) The rumours of the mighty works which publicly accompanied the teaching, no doubt caused grave misgiving in minds like Gamaliels, whether some basis of truth did not underlie the whole story.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 Csar. 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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 34
Gamaliel. One or two prominent men of this name appear in the secular history of those times. Gamaliel was the name of the early instructor of Paul. (Acts 22:3.)
Fuente: Abbott’s Illustrated New Testament
5:34 {13} 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;
(13) Christ finds defenders of his cause, even in the very company of his enemies, as often as he thinks necessary.
Fuente: Geneva Bible Notes
Gamaliel’s wise counsel 5:34-40
Gamaliel’s advocacy of moderation is the main point and reason for Luke’s record of the apostles’ second appearance before the Sanhedrin. Whereas the Sadducees "rose up" against the apostles (Act 5:17), Gamaliel "rose up" against the Sadducees (Act 5:34). He proved to be God’s instrument for preserving the apostles, and perhaps all the early Christians in Jerusalem, at this time. This is the first speech by a non-Christian that Luke recorded in Acts, which shows its importance.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
As mentioned previously, the Pharisees were the minority party in the Sanhedrin, though there were more than 6,000 of them in Israel at this time. [Note: Josephus, Antiquities of . . ., 17:2:4.] They were, notwithstanding, far more influential with the masses than the Sadducees were. The Pharisees looked for a personal Messiah. They believed in the resurrection of the dead and the existence and activity of angels and demons. They tried to live a simple life in contrast to the Sadducees’ luxurious living. [Note: Ibid., 13:5:9; 18:1:2-3; idem, The Wars . . ., 2:8:14.] The name "Pharisee" evidently comes from the Aramaic verb peras, meaning "to separate." They considered themselves to be separated to holiness and dedicated entirely to God. Most of the scribes, the Bible expositors of that day, were Pharisees. Consequently the Sadducees listened to the Pharisees and especially to Gamaliel.
"In short, theologically the Christian Jews had a lot more in common with the Pharisees than they did with the Sadducees." [Note: Witherington, p. 234.]
Gamaliel was the leader of the more liberal school of Hillel, one of the two most influential parties within Pharisaism. He had been a protégé of Hillel, who may have been Gamaliel’s grandfather. [Note: Neil, p. 98; Kent, p. 58; Witherington, p. 233.] Saul of Tarsus was one of his own promising young disciples (Act 22:3). People called him Rabban Gamaliel. Rabban (lit. "our teacher") was a title of higher honor than rabbi (lit. "my teacher"). Gamaliel was the most respected Pharisee of his day. The Mishnah, a collection of commentaries on the oral laws of Israel published toward the end of the second century A.D., contains the following statement about him.
"Since Rabban Gamaliel the elder died there has been no more reverence for the law; and purity and abstinence died out at the same time." [Note: Mishnah Sotah 9:15. Cf. Bruce, Commentary on . . ., p. 124.]
Gamaliel was able to direct the Sanhedrin as he did through his personal influence, not because he had any superior official authority within that body.