Acts 5 37

Acts 5:37 kjv

After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.

Acts 5:37 nkjv

After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed.

Acts 5:37 niv

After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered.

Acts 5:37 esv

After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered.

Acts 5:37 nlt

After him, at the time of the census, there was Judas of Galilee. He got people to follow him, but he was killed, too, and all his followers were scattered.

Acts 5 verses

Acts 5 37 Meaning

Acts 5:37 presents Judas of Galilee as the second historical example cited by Gamaliel to the Sanhedrin, following Theudas. Gamaliel uses these examples to counsel prudence regarding the apostles' burgeoning movement. He argues that if a human-led endeavor, such as Judas's rebellion against the Roman census, lacks divine origin, it will ultimately fail, with its leader perishing and its followers dispersing. This illustrates the futility of human efforts against God's plan, drawing a stark contrast to the divine and unstoppable nature of the early Christian church.

Acts 5 37 Context

Acts chapter 5 primarily recounts the early church's remarkable growth, despite intense persecution from the Sanhedrin, the Jewish high court. Following the miraculous release of the apostles from prison and their continued bold preaching, they are brought before the Sanhedrin once more. The Sanhedrin is filled with indignation, intending to put them to death. It is at this critical juncture that Gamaliel, a respected Pharisee and teacher of the Law (Paul's teacher, Acts 22:3), intervenes. Acts 5:37 forms part of his pragmatic, yet divinely inspired, advice (Acts 5:38-39) not to harm the apostles. He presents two historical examples of failed uprisings, starting with Theudas (Acts 5:36) and then Judas of Galilee, to illustrate that if a movement is merely of human origin, it will self-destruct. This advice persuades the Sanhedrin to refrain from executing the apostles, although they still flog them. The verse firmly grounds the narrative in the socio-political reality of first-century Judea, marked by various messianic or nationalist uprisings against Roman occupation and taxation.

Acts 5 37 Word analysis

• After this man (μετὰ τοῦτον, meta touton): This phrase serves as a direct linkage to Theudas, the failed leader mentioned in Acts 5:36. It indicates a chronological and logical progression in Gamaliel's examples. The narrative transitions smoothly between two well-known historical precedents to bolster Gamaliel's argument.
• rose up (ἀνέστη, anestē): From the verb ἀνίστημι (anistēmi), meaning "to stand up," "to arise." Here, it signifies the beginning or instigation of a movement or rebellion. It indicates a public, deliberate act of opposition and gathering of followers. This term can refer to a resurrection, but in this context, it describes the emergence of a human leader with an agenda.
• Judas of Galilee (Ἰούδας ὁ Γαλιλαῖος, Ioudas ho Galilaios): Historically significant figure, identified by the Roman-Jewish historian Josephus as leading a major rebellion around 6 AD against the Roman census during the governorship of Quirinius. Galilee was known for its fervent nationalistic and sometimes rebellious spirit. Judas advocated against Roman taxation, viewing it as a sign of servitude to a foreign power rather than solely to God. He is often considered the founder of the Zealot movement, characterized by extreme Jewish nationalism and resistance to foreign rule.
• in the days of the taxing (ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς, en tais hēmerais tēs apographēs): The term ἀπογραφή (apographē) specifically means "enrollment" or "registration," here referring to the census implemented by Quirinius in 6 AD. This census was highly controversial for the Jewish people, as it implied Roman ownership of the land and its people, a concept abhorrent to many who believed God alone was King. It also facilitated direct taxation, further fueling resentment and serving as a flashpoint for revolt. This detail pinpoints the historical timing of Judas's rebellion accurately according to extrabiblical sources.
• and drew away much people after him (ἀπέστησεν λαὸν ἱκανὸν ὀπίσω αὐτοῦ, apestēsen laon hikanon opisō autou): The verb ἀφίστημι (aphistēmi) means "to lead away," "to draw away," often implying a separation or revolt from an authority. The phrase "laon hikanon" means "sufficient" or "considerable people," indicating a significant following. This highlights Judas's charisma and the popular support for his anti-Roman cause. The large following made his movement a notable threat to Roman peace and a significant event in Jewish history, demonstrating Gamaliel's reference to a genuine, large-scale uprising.
• he also perished (καὶ αὐτὸς ἀπώλετο, kai autos apōleto): From the verb ἀπόλλυμι (apollymi), meaning "to be destroyed," "to perish." This signifies the fatal outcome for Judas himself, typical of leaders of failed rebellions. His death marked the definitive end of his personal leadership.
• and all, even as many as obeyed him, were dispersed (καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν, kai pantes hosoi epeithonto autō dieskorpisthēsan): "Epeithonto" (from πείθω, peithō) implies "those who were persuaded" or "obeyed" him. The verb διασκορπίζω (diaskorpizō) means "to scatter," "to disperse." This describes the ultimate fate of the movement's followers. Without their leader and lacking divine foundation, the unified group disintegrated, scattered, and its power nullified. This consequence of dispersion is central to Gamaliel's argument: a human movement, unsupported by God, cannot maintain cohesion or momentum after its leader's downfall.

Acts 5 37 Bonus section

• Historical Reliability of Luke-Acts: The precise reference to "Judas of Galilee in the days of the taxing" and its agreement with the secular historical accounts of Josephus (specifically his "Antiquities of the Jews") speaks to the meticulous historical accuracy of Luke's narrative. This strengthens the overall credibility of the Book of Acts.
• Precursor to Zealots: Judas of Galilee is often considered a foundational figure, if not the founder, of the Zealot movement. His uncompromising stance against paying taxes to Caesar and his belief in God alone as Lord provided the ideological framework for future generations of Jewish nationalists who would lead the revolt against Rome in 66 AD.
• Gamaliel's Foresight (or Divine Influence): While Gamaliel's advice appears to be purely logical and based on historical precedent, it turned out to be God's way of protecting His emerging church. It prevented a premature escalation of conflict between the Jewish authorities and the nascent Christian community, demonstrating God's sovereign control over even the decisions of those who do not yet recognize His Son.

Acts 5 37 Commentary

Acts 5:37, embedded within Gamaliel's shrewd counsel to the Sanhedrin, provides a powerful historical validation of Luke's accuracy and offers profound theological insights. Judas of Galilee's rebellion during the 6 AD census serves as a tangible, well-documented historical parallel to the Theudas incident (Acts 5:36). Gamaliel, as a highly respected legal scholar, wisely employs these recent historical failures to advocate a non-interventionist approach toward the apostles. His logic is simple yet profound: if a movement is merely a human construct, regardless of its initial popularity or zealous leadership, it will inevitably collapse and scatter once its leader perishes. This failure signifies its lack of divine backing.

This verse subtly highlights the deep-seated Jewish resentment towards Roman sovereignty, specifically manifest in their rejection of Roman taxation and control. Judas of Galilee became a symbol of nationalistic fervor, igniting a rebellion rooted in the belief that God alone was Israel's King. However, his ultimate demise and the dispersion of his followers served as a living testimony to Gamaliel's argument: true movements, those ordained by God, are characterized by their enduring power and the perseverance of their followers even through trials, unlike the transient political or social uprisings born of human ambition.

The significance lies in the implicit contrast: the early Christian movement, despite persecution and challenges, continued to grow and thrive (Acts 6:7). This enduring vitality, unlike the failures of Judas and Theudas, was proof of its divine origin and God's favor (Acts 5:39). Gamaliel's counsel, while pragmatic, unwittingly served God's purpose by protecting the nascent church, allowing it to fulfill its mission without premature crushing by the authorities. The lesson for all times is clear: the enduring nature and fruitful outcomes of any endeavor ultimately reveal whether it is humanly conceived or divinely empowered.