"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.