Acts 5:35Meaning & Commentary from the Church Fathers

In order not to bring suspicion upon himself that he agreed with the apostles, he addresses them as though they were of one mind with him. He does not speak too sharply, but says to them, as though they were drunk with rage: "Men of Israel, take heed to yourselves concerning these men, what you intend to do." Do not act, he says, simply and at random. But let us return to what was said above: "Men of Israel, take heed to yourselves." See, I ask you, with what meekness Gamaliel speaks here, and how briefly he expresses himself before them.

"Take heed to yourselves concerning these men, what you intend to do." Notice the wise adaptability of his speech, and how Gamaliel immediately cast them into fear. In order not to give suspicion that he shared the apostles' views, he speaks with the Jews as though with people of one conviction. He does not express himself especially sharply, but says these words: "Take heed to yourselves concerning what you intend to do."

Having received a new sign confirming God’s good pleasure, for the place where they prayed was shaken, they preached the gospel with still greater boldness.

This became the cause of the apostles’ second imprisonment, this time in the public prison, as disturbers of public peace. The chief actors were again the Sadducees. To mock their vain designs, an angel opened the prison doors for the apostles, though the Sadducees rejected the very existence of angels.

They were again in the temple and teaching. From there they were taken and brought before the Sanhedrin. They were questioned as men who had already violated the command of the authorities.

This open and firm confession of the apostles, by which the judges were directly accused of the unjust murder of the Savior of the world, caused such an outburst of anger in them that they were ready to forget the lesson given by the miraculous release of the accused from prison.

Without further inquiry, they plotted to kill them. From this thoughtless act of anger the Sanhedrin was restrained by one of its own members, Gamaliel.

He was the famous teacher of the law at whose feet the Apostle Paul received his Jewish theological education (Acts 22:3).

After ordering the apostles to go out for a time, Gamaliel calls the assembly first to consider calmly what to do with these men.

He gave the wise counsel to wait and see what might come of the new teaching if it were left to itself.

It was an age of various rebellious deceivers, such as Theudas and Judas the Galilean, who ended in open revolt and were crushed by the power of Rome.

Such will undoubtedly be the end of these preachers too, if they are similar deceivers. This will at once free the Sanhedrin from every trouble and danger.

But another turn is possible. This work may prove to be from God. If so, it is impossible to destroy it, and to oppose it means directly to appear as fighters against God.

“Consider,” and so forth: before deciding on severe measures against Christ’s disciples, Gamaliel advises the members of the Sanhedrin to think further.

Gamaliel presents the matter as so important that rash and harsh measures could harm only themselves.

Gamaliel’s thought is that the Sanhedrin should not interfere in the matter of Christianity, but should leave it to the natural course of events. They should be confident that if it is not God’s work, it will collapse by itself.

To prove this, Gamaliel points to two very recent events, when two fantastic deceivers of the people perished without any intervention by the Sanhedrin. With them all their work perished. Such were a certain Theudas and Judas the Galilean.

Gamaliel’s counsel was wise and well founded. He also offered it with great skill. He was an honored man, versed in life and faith, even a teacher of the law. He belonged to the Pharisees, a party generally favored by the people, and he himself was personally respected by them.

Gamaliel rose from his place and ordered the apostles to be taken outside. Then, when they had gone out, he made the judges understand that they had to consider the apostles more thoughtfully. They were not to act as the zealous defenders of their supposed rights and of public safety desired.

“As for Gamaliel,” writes blessed Theophylact, “he was Paul’s teacher. It is astonishing that, being a teacher of the law and a prudent man in mind, he had not yet believed. This was because Paul too had not yet believed.