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Rose up Theudas - Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance, as related by Josephus agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labor has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of different transactions. Bp. Pearce thinks "the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke's Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: 'that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in John 14:22, and Luke 6:16, and called Jude in Judges 1:1, is, in Mark 3:18, called Thaddeus; and, in Matthew 10:3, is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i.e. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas." Dr. Lightfoot thinks that "Josephus has made a slip in his chronology;" and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the Lords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story.
Boasting himself to be somebody - Λεγων ειναι τινα ἑαυτον, Saying that he was a great personage, i.e., according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After ἑαυτον, himself, μεγαν, great one, is added by several very respectable MSS. and versions.
Albert Barnes
Notes on the Whole Bible
For before those days - The “advice” of Gamaliel was to permit these men to go on. The “arguments” by which he enforced his advice were:
(1)That there were cases or precedents in point Acts 5:36-37; and,
(2)That if it should turn out to be truly of God, it would be a solemn affair to be involved in the consequences of opposing him. How long before “these days” this transaction occurred, cannot now be determined, as it is not certain to what case Gamaliel refers.
Rose up - That is, commenced or excited an insurrection.
Theudas - This was a name quite common among the Jews. Of this man nothing more is known than is here recorded. Josephus (Antiq., book 20, chapter 5) mentions one “Theudas,” in the time of “Fadus,” the procurator of Judea, in the reign of the Emperor Claudius (45 or 46 a.d.), who persuaded a great part of the people to take their effects with them and follow him to the river Jordan. He told them he was a prophet, and that he would divide the river and lead them over. Fadus, however, came suddenly upon them, and slew many of them. Theudas was taken alive and conveyed to Jerusalem, and there beheaded. But this occurred at least ten or fifteen years after this discourse of Gamaliel. Many efforts have been made to reconcile Luke and Josephus, on the supposition that they refer to the same man. Lightfoot supposed that Josephus had made an error in chronology. But there is no reason to suppose that there is reference to the same event; and the fact that Josephus has not recorded the insurrection referred to by Gamaliel does not militate at all against the account in the Acts. For:
(1)Luke, for anything that appears to the contrary, is quite as credible an historian as Josephus.
(2)the name “Theudas” was a common name among the Jews; and there is no improbability that there were “two” leaders of an insurrection of this name. If it “is” improbable, the improbability would affect Josephus‘ credit as much as that of Luke.
(3)it is altogether improbable that “Gamaliel” should refer to a case which was not well authenticated, and that Luke should record a speech of this kind unless it was delivered, when it would be so easy to detect the error.
(4)Josephus has recorded many instances of insurrection and revolt. He has represented the country as in an unsettled state, and by no means professes to give an account of “all” that occurred. Thus, he says (Antiq., xvii. 10, section 4) that there were “at this time ten thousand other disorders in Judea”; and (section 8) that “Judea was full of robberies.” When this “Theudas” lived cannot be ascertained; but as Gamaliel mentions him before Judas of Galilee, it is probable that he lived not far from the time that our Saviour was born; at a time when many false prophets appeared, claiming to be the Messiah.
Boasting himself to be somebody - Claiming to be an eminent prophet probably, or the Messiah.
Obeyed him - The word used here is the one commonly used to denote “belief.” As many as believed on him, or gave credit to his pretensions.
Matthew Henry
Concise Bible Commentary
The Lord still has all hearts in his hands, and sometimes directs the prudence of the worldly wise, so as to restrain the persecutors. Common sense tells us to be cautious, while experience and observation show that the success of frauds in matters of religion has been very short. Reproach for Christ is true preferment, as it makes us conformable to his pattern, and serviceable to his interest. They rejoiced in it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enabled us so to do. The apostles did not preach themselves, but Christ. This was the preaching that most offended the priests. But it ought to be the constant business of gospel ministers to preach Christ: Christ, and him crucified; Christ, and him glorified; nothing beside this, but what has reference to it. And whatever is our station or rank in life, we should seek to make Him known, and to glorify his name.
SDA Bible Commentary (limited)
Volume 1-7
36. Theudas. Possibly a contraction of the Greek name Theodorus, “gift of God.” The only known non-Biblical reference to a man of this name comes from Josephus. He tells of an insurrection led by a Theudas who, claiming to be a prophet, persuaded “a great part of the people” to follow him. He promised to divide the Jordan and give them an easy passage. The procurator, Cuspius Fadus (a.d. 44 or 45), quickly suppressed the rising, captured and executed its leader, and sent his head to Jerusalem (Antiquities xx. 5. 1).
Now, according to Gamaliel, who is quoted by Luke, Theudas came before Judas of Galilee (v.37), who rebelled “in the days of the taxing,” that is, in a.d. 6 or 7. It is not possible, therefore, to make the accounts of Luke and Josephus refer to the same event. Few scholars would attribute error to Josephus at this point, and there is no valid reason to accuse Luke of a factual error here. Luke, quoting Gamaliel, speaks of 400 men joining themselves to Theudas, whereas Josephus distinctly mentions that “a great part of the people” followed the false prophet. Some have seen in this a suggestion that the two writers refer to different events.
It was the cross, that instrument of shame and torture, which brought hope and salvation to the world. The disciples were but humble men, without wealth, and with no weapon but the word of God; yet in Christ's strength they went forth to tell the wonderful story of the manger and the cross, and to triumph over all opposition. Without earthly honor or recognition, they were heroes of faith. From their lips came words of divine eloquence that shook the world.AA 77.1
The apostles continued their work of mercy, in healing the afflicted and in proclaiming a crucified and risen Saviour, with great power. Numbers were continually added to the church by baptism, but none dared join them who were not united heart and mind with the believers in Christ. Multitudes flocked to Jerusalem, bringing their sick and those who were vexed by unclean spirits. Many sufferers were laid in the streets as Peter and John passed by, that their shadows might fall upon and heal them. The power of the risen Saviour had indeed fallen upon the apostles, and they worked signs and miracles that daily increased the number of believers.SR 254.1
The people were astonished at the boldness of Peter and John and took knowledge of them that they had been with Jesus; for their noble, fearless conduct was like that of Jesus when before His enemies. Jesus, by one look of pity and sorrow, reproved Peter when he had denied Him, and now as he boldly acknowledged his Lord, Peter was approved and blessed. As a token of the approbation of Jesus, he was filled with the Holy Spirit.EW 194.1
The priests dared not manifest the hatred which they felt toward the disciples. They commanded them to go aside out of the council, and then conferred among themselves, saying, “What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.” They were afraid to have the report of this good deed spread among the people. Should it become generally known, the priests felt that their own power would be lost, and they would be looked upon as the murderers of Jesus. Yet all that they dared to do was to threaten the apostles and command them to speak no more in the name of Jesus, lest they die. But Peter declared boldly that they could but speak the things which they had seen and heard.EW 194.2
By the power of Jesus the disciples continued to heal the afflicted and the sick who were brought to them. Hundreds enlisted daily under the banner of a crucified, risen, and ascended Saviour. The priests and elders, and those particularly engaged with them, were alarmed. Again they put the apostles in prison, hoping that the excitement would subside. Satan and his angels exulted; but the angels of God opened the prison doors, and, contrary to the command of the high priests and elders, bade the apostles, “Go, stand and speak in the temple to the people all the words of this life.”EW 194.3
Ellen G. White
Testimonies to Ministers and Gospel Workers, 268-9
But Peter was converted, and then after the crucifixion and resurrection of Christ when before the rulers, he boldly declared for Jesus, and charged the rulers with these words: “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life.” There Peter shows himself entirely a different man after his conversion than the self-confident, boasting Peter prior to his conversion. I presented before them the voice of the world, the enemies of Christ, saying to Christ's messengers, “Ye should not teach in this name” and “bring this Man's blood upon us.” Did this threatening succeed? did it make cowards of the witnesses of Christ? No; they proclaimed the message given them of God; and they were shut up in prison, and God sent His angel to release them. The angel of the Lord by night opened the prison doors and brought them forth, and said, “Go, stand and speak in the temple to the people all the words of this life.” This voice from the heavenly angels was directly opposite to that voice from the authorities, and which should they obey? “Then Peter and the other apostles answered and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him. When they heard that, they were cut to the heart, and took counsel to slay them.” Then Gamaliel, a doctor of the law, pleaded in behalf of the apostles, and his words prevailed. Well, this is a little part of the words the Lord gave me to speak to the people.TM 268.1
The words given me were of that character that I knew the people needed, and which would benefit them if they would hear. One discourse was upon how to treat those united with us in church capacity if they erred. They were not to permit their minds to be affected to action by the words of the Lord's enemies against His children. If complaints or murmurings or charges are made they must study in Christ's school as to the course to be pursued toward the ones of whom complaints are made. Tell the matter between him and thee alone, and if he will not hear, then take two or three others; if he will not hear these, tell it to the church.TM 269.1
