that great Shepherd, the dispersion of the sheep, at his death, had been total and final.
(2.) The case was the same with Judas of Galilee, v. 37. Observe, [1.] The attempt he made. It is said to be after this; which some read, beside this, or, Let me mention, after this; supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, that at our Saviour's birth, (Luke 2. 1.) and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but that was in the days of Claudius Cæsar, some years after Gamaliel spake this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth, or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory; this Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great Sanhedrim, or any decree of theirs against him; (it did not need it;) he also perished, and all even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon.
3. His opinion upon the whole matter.
(1.) That they should hot persecute the apostles; (v. 38.) Now I say unto you, τὰ νῦν—for the present, as the matter now stands, my advice is, "Refrain from these men; neither punish them for what they have done, nor restrain them for the future, Connive at them, let them take their course; let not our hand be upon them." It is uncertain whether he spake this out of policy, for fear of offending either the people or the Romans, and making further mischief. The apostles did not attempt any thing by outward force, the weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under some present convictions, at least of the probability of the truth of the christian doctrine, and thought it deserved better treatment, at least a fair trial; or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience-sake; or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time; we are sure there was an over-ruling Providence in it, that the servants of Christ might not only come off, but come off honourably.
(2.) That they should refer this matter to Providence; "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself, if of God, it will stand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a shew of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword.
What Christ asked concerning John's baptism, Was it from heaven, or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him; now they, having owned concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter; but take it which way you will, it is a reason why they should not be persecuted.
[1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish men, that know not what they do, let them alone a while, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who, under colour of religion, are setting up a secular interest, let them alone a while, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it; it will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that, which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But,"
[2.] "If it should prove, (and as wise men as you have been mistaken,) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old Testament prophets were; then what do you think of persecuting them, of this attempt of your's (v. 33.) to slay them? You must conclude it to be," First, "A fruitless attempt against them; if it be of God, you cannot overthow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven, laughs at you." It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule, and his glory as their end, that, whatsoever is of God, cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply ye be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker, for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful Prince. They that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God; for he takes what is done against them as done against himself; whoso touches them, touches the apple of his eye.
Well, this was the advice of Gamaliel; we wish it were duly considered by those that persecute for conscience-sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is, that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day, for the extirpating of Christians and Christianity. On the contrary, the traditions of the Papists is, that he turned Christian, and became an eminent patron of Christianity, and a follower of Paul, who had sat at his feet. If that had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles.
VI. The determination of the council upon the whole matter, v. 40.
1. Thus far they agreed with Gamaliel, that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a remainder of their wrath was restrained by it.
