1But a man named Ananias, with his wife Sapphira, sold a piece of property,2and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet.3But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?husband.11And great fear came over the whole church, and over all who heard of these things.

1. the prince of evil spirits, the inveterate adversary of God and of Christ (see διάβολος, and in πονηρός, 2 b.): Mk. iii. [23], 26; iv. 15; Lk. x. 18; xi. 18; 1 Co. v. 5; 2 Co. xi. 14; 1 Th. ii. 18; 1 Tim. i. 20; Rev. ii. 9, 13, 24; iii. 9; he incites to apostasy from God and to sin, Mt. iv. 10; Mk. i. 13; Lk. iv. 8 R L in br.; xxii. 31; Acts v. 3; 1 Co. vii. 5; 2 Co. ii. 11 (10); Tim. v. 15; circumventing men by stratagems, 2 Co. xi. 14; 2 Th. ii. 9; the worshippers of idols are said to be under his control, Acts xxvi. 18; Rev. xii. 9; he is said both himself εἰσέρχεσθαι εἴς τινα, in order to act through him, Lk. xxii. 3; Jn. xiii. 27; and by his demons to take possession of the bodies of men and to afflict them with diseases, Lk. xiii. 16, cf. Mt. xii. 26; Co. xii. 7; by God's assistance he is overcome, Ro. xvi. 20;

4"While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God."5And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it.6The young men got up and covered him up, and after carrying him out, they buried him.7Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened.8And Peter responded to her, "Tell me whether you sold the land for such and such a price?" And she said, "Yes, that was the price."9Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well."10And immediately she fell at his feet and breathed her last, and the young men came in and found her dead, and they carried her out and buried her beside her husband.

11And great fear came upon the whole church and upon all who heard of these things

1. church

the common term for a meeting of the ἔκκλητοι (ekklētoi) (those summoned) to discuss the affairs of a Free State; the body of citizens summoned together by a herald (κῆρυξ (kērux 2783)). The Greek translation of the Old Test. transfer the term to the assembly of the people of Israel, whether summoned or met for a definite purpose (1Ki 8:65), or considered as the representative of the entire nation. In NT it denotes the redeemed community in its two-fold aspect. (i) The entire community of all who are called by and to Christ out of the world, the Church universal (ii) every Church in which the character of the Church as a whole is seen in miniature. The summoning is expressed by the latter part of the word (καλεῖν (kalein)), and out of by the first part (ἐκ (ek 1537)). It does not occur in Joh 1 and 2Jo 2 Timothy, Titus, Jude (this specific meaning occurs only in Act 19:32,39,41).

2. assembly

the common term for a meeting of the ἔκκλητοι (ekklētoi), assembled to discuss the of affairs of a Free State. The body of citizens summoned by the crier (κῆρυξ (kērux 2783)), hence, the popular assembly. Transferred by the the Greek translation of the Old Test. to designate the assembly of the people of Israel, whether summoned for a definite purpose, or considered as the representative of the whole nation. In NT applied to the community of the people of Israel, Act 7:38; but elsewhere to “the Church”. This ἐκκλησία (ekklēsia 1577) is constituted by the old terms “calling” (καλεῖν (kalein)) and “preaching” (κηρύσσειν (kērussein)), but inspired with a new force. Hence it denotes the NT redeemed community in its twofold aspect. (i) The entire community of all who are called by and to Christ. (ii) The NT Churches as confined to particular places; every church in which the character of the church as a whole is repeated. Its being summoned is expressed by the latter part of the word (καλεῖν (kalein)), and its being summoned out of the whole population is expressed by the first part (ἐκ (ek 1537)). (See “Cremer”.) Reference(s)

long definition about

ἐκκλησία (ekklēsia, 1577), -ας, ἡ, (fr. ἔκκλητος called out or forth, and this fr. ἐκκαλέω); prop. a gathering of citizens called out from their homes into some public place; an assembly; so used

1. among the Greeks from Thuc. [cf. Hdt. 3, 142] down, an assembly of the people convened at the public place of council for the purpose of deliberating: Acts xix. 39.

2. in the Sept. often equiv. to קָהָל, the assembly of the Israelites, Judg. xxi. 8; 1 Chr. xxix. 1, etc., esp. when gathered for sacred purposes, Deut. xxxi. 30 (xxxii. 1); Josh. viii. 35 (ix. 8), etc.; in the N. T. thus in Acts vii. 38; Heb. ii. 12.

3. any gathering or throng of men assembled by chance or tumultuously: Acts xix. 32, 41.

4. in the Christian sense,

a. an assembly of Christians gathered for worship: ἐν ἐκκλησίᾳ, in the religious meeting, 1 Co. xiv. 19, 35; ἐν ταῖς ἐκκλησίαις, ib. 34; συνέρχεσθαι ἐν ἐκκλησίᾳ, 1 Co. xi. 18; cf. W. § 50, 4 a.

b. a company of Christians, or of those who, hoping for eternal salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs according to regulations prescribed for the body for order’s sake;

aa. those who anywhere, in city or village, constitute such a company and are united into one body: Acts v. 11; viii. 3; 1 Co. iv. 17; vi. 4; Phil. iv. 15; 3 Jn. 6 [cf. W. 122 (116)]; with specification of place, Acts viii. 1; xi. 22; Ro. xvi. 1; 1 Co. iv. 17; vi. 4; Rev. ii. 1, 8, etc.; Θεσσαλονικέων, 1 Th. i. 1; 2 Th. i. 1; Λαοδικέων, Col. iv. 16; with gen. of the possessor, τοῦ θεοῦ (equiv. to קְהַל יְהוָֹה, Num. xvi. 3; xx. 4), 1 Co. xi. 22; and mention of the place, 1 Co. i. 2; 2 Co. i. 1. Plur. αἱ ἐκκλησίαι: Acts xv. 41; 1 Co. vii. 17; 2 Co. viii. 19; Rev. i. 4; iii. 6, etc.; with τοῦ θεοῦ added, 1 Th. ii. 14; 2 Th. i. 4; τοῦ Χρίστοῦ, Ro. xvi. 16; with mention of the place, as τῆς Ἀσίας, Γαλατίας, etc.: 1 Co. xvi. 1, 19; 2 Co. viii. 1; Gal. i. 2; τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, joined to Christ [see ἐν, I. 6 b.], i. e. Christian assemblies, in contrast with those of the Jews, Gal. i. 22; ἐκκλησίαι τῶν ἐθνῶν, gathered from the Gentiles, Ro. xvi. 4; τῶν ἁγίων, composed of the saints, 1 Co. xiv. 33. ἡ ἐκκλησία κατ’ οἶκόν τινος, the church in one’s house, i. e. the company of Christians belonging to a person’s family; others less aptly understand the phrase of the Christians accustomed to meet for worship in the house of some one (for as appears from 1 Co. xiv. 23, the whole Corinthian church was accustomed to assemble in one and the same place; [but see Bp. Lghtft. on Col. iv. 15]): Ro. xvi. 5; 1 Co. xvi. 19; Col. iv. 15; Philem. 2. The name ἡ ἐκκλησία is used even by Christ while on earth of the company of his adherents in any city or village: Mt. xviii. 17.

bb. the whole body of Christians scattered throughout the earth; collectively, all who worship and honor God and Christ in whatever place they may be: Mt. xvi. 18 (where perhaps the Evangelist employs τὴν ἐκκλησίαν although Christ may have said τὴν βασιλείαν μου); 1 Co. xii. 28; Eph. i. 22; iii. 10; v. 23 sqq. 27, 29, 32; Phil. iii. 6; Col. i. 18, 24; with gen. of the possessor: τοῦ κυρίου, Acts xx. 28 [R Tr mrg. WH τ. θεοῦ]; τοῦ θεοῦ, Gal. i. 13; 1 Co. xv. 9; 1 Tim. iii. 15.

cc. the name is transferred to the assembly of faithful Christians already dead and received into heaven: Heb. xii. 23 (on this pass. see in ἀπογράφω, b. and πρωτότοκος, fin.). [In general, see Trench § 1, and B. D. s. v. Church, esp. Am. ed.; and for patristic usage Soph. Lex. s. v

12At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico.13But none of the rest dared to associate with them; however, the people held them in high esteem.14And all the more believers in the Lord, multitudes of men and women, were constantly added to their number,15to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them.16Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed.

 17But the high priest rose up, along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy.18They laid hands on the apostles and put them in a public jail.19But during the night an angel of the Lord opened the gates of the prison, and taking them out he said,20"Go, stand and speak to the people in the temple the whole message of this Life."

21Upon hearing this, they entered into the temple about daybreak and began to teach Now when the high priest and his associates came, they called the Council together, even all the Senate of the sons of Israel, and sent orders to the prison house for them to be brought.
  22But the officers who came did not find them in the prison; and they returned and reported back,23saying, "We found the prison house locked quite securely and the guards standing at the doors; but when we had opened up, we found no one inside."24Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this.25But someone came and reported to them, "The men whom you put in prison are standing in the temple and teaching the people!"26Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned).27When they had brought them, they stood them before the Council. The high priest questioned them,28saying, "We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this man's blood upon us."29But Peter and the apostles answered, "We must obey God rather than men.30"The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross.31"He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.32"And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him."

Gamaliel's Counsel

 33But when they heard this, they were cut to the quick and intended to kill them.34But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time.35And he said to them, "Men of Israel, take care what you propose to do with these men.36"For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing.37"After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered.38"So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown;39but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God."40They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them.41So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.42And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ.

Judas of Galilee and Theudas Acts 5:37 After this man rose up Judas of Galilee in the days of the taxing

Josephus Mentions both Judas of Galilee and Theudas
"Now it came to pass, while Fadius was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. Fadius slew many of them and also took Theudas alive, and cut off his head, and carried it to Jerusalem."

Josephus - Antiquities of the Jews - Book 20 Chapter 5:1

Acts 5:36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

Judas of Galilee, Cyrenius and the Taxing
"The Sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews."
Josephus - Antiquities of the Jews - Book 20 Chapter 5:2

Acts 5:37 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.

"But the fourth sect of Jewish philosophy, Judas the Galilean was the author"
Josephus - Antiquities of the Jews - Book 18 Chapter 1:6

Cyrenius is Governor of Syria During the Census -Taxing
"So Archelaus's country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people's effects in Syria.Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance."
Josephus - Antiquities of the Jews - Book 18

"That had been consul" - This lends credibility to the fact of Cyrenius possibly ruling as governor of Syria on more than one occasion.

Luke 2:1 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And this taxing was first made when Cyrenius was governor of Syria.

Gamaliel the Elder (gəmā'lēəl), or Rabbi Gamaliel I, was a leading authority in the Sanhedrin in the mid first century. He was the grandson of the great Jewish teacher Hillel the Elder, and died twenty years before the destruction of the second temple in Jerusalem. He fathered a son, whom he called Simeon, after his father's name[1], and a daughter, whose daughter (i.e., Gamaliel's granddaughter) married a priest named Simon ben Nathanael[2]. The name Gamaliel is the Greek form of the Hebrew name meaning reward of God.

In the Christian tradition, Gamaliel is celebrated as a Pharisee doctor of Jewish Law, who was the teacher of Paul the Apostle[3]; portrays Gamaliel as a man of great respect[4].

As Rabban

In the Talmud, seven leaders of Hillel's school of thought, of which Gamaliel was the first, are given the title Rabban[5] (master), a rabbinic title given to the Head of the Sanhedrin; although it is not doubted that Gamaliel genuinely held a senior position, whether he actually held this highest position has been disputed.[1] Gamaliel holds a reputation in the Mishnah for being one of the greatest teachers in all the annals of Judaism:

Since Rabban Gamaliel the Elder died, there has been no more reverence for the law, and purity and piety died out at the same time[6]

Gamaliel's authority on questions of religious law is suggested by two Mishnaic anecdotes, in which the king and queen ask for his advice about rituals[7]; the identity of the king and queen in question is not given, but is generally thought to either be King Herod Agrippa I and his wife Cypris, or King Herod Agrippa II and his sister Berenice.[1]

However, as classical rabbinical literature always contrasts the school of Hillel to that of Shammai, and only presents the collective opinions of each of these opposing schools of thought - without mentioning the individual nuances and opinions of the rabbis within them - these texts do not portray Gamaliel as being knowledgeable about the Jewish scriptures, nor do they portray him as a teacher[1]. For this reason, Gamaliel is not listed as part of the chain of individuals who perpetuated the Mishnaic tradition[8]; instead, the chain is listed as passing directly from Hillel to Johanan ben Zakkai.

Nevertheless, the Mishnah still mentions Gamaliel's authorship of a few legal ordinances on the subjects of community welfare and conjugal rights. He argued that the law should protect women during divorce, and that, for the purpose of re-marriage, a single witness was sufficient evidence for the death of a husband[9]. The Mishnah also contains a saying it attributes to 'Gamaliel', though it is vague in this case about which particular 'Gamaliel' it means; the saying itself concerns religious scruples:

Obtain a teacher for yourself, keep yourself [on religious questions] far from doubt, and only infrequently give a tithe using general valuation[10].

Various pieces of classical rabbinic literature additionally mention that Gamaliel sent out three epistles, designed as notifications of new religious rulings, and which portray Gamaliel as the head of the Jewish body for religious-law[11][12][13][14]. Two of these three were sent, respectively, to the inhabitants of Galilee and the Darom (southern Judea), and were on the subject of the Levite Tithe. The third epistle was sent to the Jews of the Diaspora, and argued for the introduction of an intercalary month.

Since the Hillel school of thought is presented collectively, there are very few other teachings which are clearly identifiable as Gamaliel's; there is only a somewhat cryptic dictum, comparing his students to classes of fish:

A ritually impure fish: one who has memorised everything by study, but has no understanding, and is the son of poor parents
A ritually pure fish: one who has learnt and understood everything, and is the son of rich parents
A fish from the Jordan River: one who has learnt everything, but doesn't know how to respond
A fish from the Mediterranean: one who has learnt everything, and knows how to respond

Influence on the Christian Apostles

The author of Acts of the Apostles introduces Gamaliel as a Pharisee and celebrated scholar of the Mosaic Law[15]. In this passage, Saint Peter and the other apostles are described as being prosecuted by the Sanhedrin for continuing to preach the Gospel, despite the Jewish authorities having previously prohibited it; the passage describes Gamaliel as presenting an argument against killing the apostles, reminding the Sanhedrin about previous revolts, which had been based on beliefs that individuals such as Theudas and Judas of Galilee were the prophesied messiah, and which had collapsed quickly after the deaths of those individuals. According to Acts, his authority with his contemporaries was so great that they accepted his advice, regardless of how unwelcome it was; Gamaliel's concluding argument to them had been that:

if [the Gospel] be of men, it will come to naught, but if it be of God, ye will not be able to overthrow it; lest perhaps ye be found even to fight against God[16].

The Book of Acts later goes on to describe Paul of Tarsus recounting that he was educated at the feet of Gamaliel about Jewish religious law[17], although no details are given about which teachings Paul adopted from Gamaliel - and hence how much Gamaliel influenced aspects of Christianity. However, there is no other record of Gamaliel ever having taught in public[1], although the Talmud does describe Gamaliel as teaching a student who displayed impudence in learning, which a few scholars identify as a possible reference to Paul[18]. Helmut Koester, Professor of Divinity and of Ecclesiastical History at Harvard University, is doubtful that Paul studied under this famous rabbi, arguing that there is a marked contrast in the tolerance that Gamaliel is said to have expressed about Christianity, in contrast to the "murderous rage" against Christians that Paul is described as having prior to his conversion[19].

As a Christian

Saint Stephen Mourned by Saints Gamaliel and Nicodemus, follower of Carlo Saraceni, c. 1615, Museum of Fine Arts, Boston Ecclesiastical tradition maintains that Gamaliel had embraced the Christian faith. His tolerant attitude toward the Early Christians is explained by this. According to Photius, he was baptized by Saint Peter and Saint John, together with his son and with Nicodemus; the Clementine Literature, suggested that he maintained secrecy about the conversion, and continued to be a member of the Sanhedrin, for the purpose of covertly assisting his fellow-Christians[20]. The Roman Catholic church views him as a Saint, and listed him in the Roman Martyrology; it is said that in the 5th century, by a miracle, his body had been discovered, and taken to Pisa Cathedral[21].

The Jewish account maintains that he remained a Pharisee until his death. There is little historical evidence concerning Gamaliel's religious persuasion later in his life, so after 1956[22] he stopped being listed in the Roman martyrology. However, not appearing in the martyrology does not mean that he is no longer considered a saint by the Church; once someone is canonized (considered a saint in heaven) they cannot become "un-canonized." Contemporary Jewish records continue to list him first among the Sanhedrin[23] but it is of note that he is not listed in the chain of transmission of the oral tradition which may indicate that he was suspected of adhering to another oral tradition, that of the Christians.