Exegetical and Hermeneutical Commentary of Acts 5:41
And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
41. worthy to suffer shame ] The Apostles count as their glory what the world would count as shame, cp. Gal 6:14, “God forbid that I should glory save in the cross of our Lord Jesus Christ.” This figure of speech (called oxymoron, and consisting in the effective contrast of words apparently opposite) is common in the New Testament. Cp. 2Co 6:8-10.
for his name ] Read with the best authorities, for the Name. That name of which St Peter had said (Act 4:12), “There is none other name under heaven, given among men, whereby we must be saved.”
Fuente: The Cambridge Bible for Schools and Colleges
Rejoicing – Nothing to most people would seem more disgraceful than a public whipping. It is a punishment inflicted usually not so much because it gives pain, as because it is esteemed to be attended with disgrace. The Jewish rulers doubtless desired that the apostles might be so affected with the sense of this disgrace as to be unwilling to appear again in public, or to preach the gospel anymore. Yet in this they were disappointed. The effect was just the reverse. If it be asked why they rejoiced in this manner, we may reply:
- Because they were permitted thus to imitate the example of the Lord Jesus. He had been scourged and reviled, and they were glad that they were permitted to be treated as he was. Compare Phi 3:10; Col 1:24; 1Pe 4:13, Rejoice inasmuch as ye are partakers of Christs sufferings.
(2)Because, by this, they had evidence that they were the friends and followers of Christ. It was clear they were engaged in the same cause that he was. They were enduring the same sufferings, and striving to advance the same interests. As they loved the cause, they would rejoice in enduring even the shame and sufferings which the cause, of necessity, involved. The kingdom of the Redeemer was an object so transcendently important, that for it they were willing to endure all the afflictions and disgrace which it might involve.
(3)They had been told to expect this, and they now rejoiced that they had This evidence that they were engaged in the cause of truth. Mat 5:11-12; Mat 10:17, Mat 10:22; 2Co 12:10; Phi 1:29; Jam 1:2.
- Religion appears to a Christian so excellent and lovely, that he is willing, for its sake, to endure trial, persecution, and death. With all this, it is infinite gain; and we should be willing to endure these trials, if, by them, we may gain a crown of glory. Compare Mar 10:30.
- Christians are the professed friends of Christ. We show attachment for friends by being willing to suffer for them; to bear contempt and reproach on their account; and to share their persecutions, sorrows, and calamities.
(6)The apostles were engaged in a cause of innocence, truth, and benevolence. They had done nothing of which to be ashamed; and they rejoiced, therefore, in a conscience void of offence, and in the consciousness of integrity and benevolence. When other people disgrace themselves by harsh, or vile, or opprobrious language or conduct toward us, we should not feel that the disgrace belongs to us. It is theirs; and we should not be ashamed or distressed, though their rage should fall on us. See 1Pe 4:14-16.
Counted worthy – Esteemed to be deserving. That is, esteemed fit for it by the Sanhedrin. It does not mean that God esteemed them worthy, but that the Jewish council judged them fit to suffer shame in this cause. They evinced so much zeal and determination of purpose that they were judged fit objects to be treated as the Lord Jesus had himself been.
To suffer shame – To be dishonored or disgraced in the estimation of the Jewish rulers. The particular disgrace to which reference is made here was whipping. To various other kinds of shame they were also exposed. They were persecuted, reviled, and finally put to death. Here we may remark that a profession of the Christian religion has been in all ages esteemed by many to be a disgrace. The reasons are:
- That Jesus is himself despised;
- That his precepts are opposed to the gaiety and follies of the world;
- That it attacks that on which the people of the world pride themselves;
- That it requires a spirit which the world esteems mean and grovelling – meekness, humility, self-denial, patience, forgiveness of injuries; and,
- That it requires duties – prayer, praise, seriousness, benevolence. All these things the people of the world esteem degrading and mean, and hence, they endeavor to subject those who practice them to disgrace. The kinds of disgrace to which Christians have been subjected are too numerous to be mentioned here. In former times they were subjected to the loss of property, of reputation, and to all the shame of public punishment, and to the terrors of the dungeon, the stake, or the rack. One main design of persecution was to select a kind of punishment so disgraceful as to deter others from professing religion. Disgrace even yet may attend it. It may subject one to the ridicule of friends – of even a father, mother, or brother. Christians hear their opinions abused; their names vilified; their Bible travestied; the name of their God profaned, and of their Redeemer blasphemed. Their feelings are often wantonly and rudely torn by the cutting sarcasm or the bitter sneer. Books and songs revile them; their specialties are made the occasion of indecent merriment on the stage and in novels; and in this way they are still subjected to shame for the name of Jesus. Every one who becomes a Christian should remember that this is a part of his inheritance, and should not esteem it dishonorable to be treated as his Master was before him, Joh 15:18-20; Mat 10:25.
For his name – For attachment to him.
Fuente: Albert Barnes’ Notes on the Bible
Act 5:41
They departed from the presence of the council, rejoicing that they were counted worthy to suffer.
Heroic for the truth
I. The bitter antagonism of wicked men to the truth, as seen in their desperate attempts to arrest its progress in the world. The history of truth has ever been one of trial and conflict. He who was The Truth had to contend with the antagonism of men; and the noble army of martyrs shows how desperate and determined have been the attempts of cruel, wicked men to arrest the course of truth. Arrayed against the apostles was–
1. Social status. The Founder of Christianity was of humble origin, the apostles were of the common people; and of course the high priest and the rulers could not consent to be taught by them. So for ages persons of social rank and great worldly wealth have not favoured Christianity, but rather hindered it.
2. Legal might. The judges and the lawyers, who ought to have defended them, sided against them; and for centuries history repeated itself in this particular, and the strong arm of the law, instead of being extended to defend the truth, has drawn the sword to persecute and destroy.
3. Mental power. At the council there was the elite of the intelligence of the Jewish nation. And from that time until now there have been men of brilliant powers arrayed against the truth–powers worthy of a nobler employment and end. Polished and poisoned have been the arrows that have been shot at the army of the Cross.
4. Sympathy of numbers. Many believed, but many did not believe. Truth has always been in the minority, so far as numbers are concerned. Error has usually gained the show of hands. Men with high and holy purposes must expect comparative loneliness. It was so with the Master, largely so with the apostles, and has been so more or less with all intellectual giants and true moral reformers.
5. Antiquity. They were Nonconformists, and the Jews would feel the utmost disdain for those who dared to dissent from their national establishment. Those who opposed the apostles venerated Abraham and Moses; but Christ they regarded as an innovator and a sower of sedition. Error has still pretext for pleading that antiquity is on its side; for sin is as old as Eden. All these things were arrayed against the truth, and yet it won its way. And if these things could not impede it when it was a streamlet, shall they succeed now that it is a mighty river? If alien and hardy hands could not uproot the truth when it was a newly-planted sapling, shall any hands be able to lift it now it is a deep-rooted mighty tree? God is on the side of truth, and its early victories are a pattern and pledge of its constant and complete triumph over all antagonistic forces.
II. The sublime heroism of holy men for the truth, as seen in their determined labours to accelerate its progress in the world. Notice–
1. Its nature.
(1) They could endure pain. They were not Stoics, but sensitive, generous men; and yet they endured torture even joyfully.
(2) They could endure shame. Christ had endured the Cross and shame for them, and for Him they could endure.
(3) They could brave dangers. It was no use for the council to threaten them. They were prepared to lose their liberty, and even life, rather than deny the name which to them was above every name.
2. Its secret. They were not fanatics, but calm, cool, and common-sense men.
(1) They were witnesses of the facts they attested to. They knew they had not followed cunningly devised fables, they had seen, and heard and felt the things they proclaimed; and the council might as well have tried to argue them out of their own existence as out of their belief in the Lord Jesus.
(2) They were filled with the Holy Ghost. Natural courage, physical pluck, would not have been enough to lead them to endure and hold out as they did; they required supernatural courage, and they had it. They were strong in the Lord and in the power of His might.
(3) They were inspired by a mighty name. Oh the power of a name! Poets, patriots, warriors, etc., have been stimulated and inspired by great and illustrious names; but here is a name that is above every name, that has been more uplifting among men than any other lever name in the world. (F. W. Brown.)
Four classes in the school of suffering
I. Those obliged to suffer.
II. Those willing to suffer.
III. Those able to suffer.
IV. Those permitted to suffer. (Hartman.)
Rejoicing in tribulation
I. What the apostles felt.
1. Not mere resignation. It is reckoned a high Christian grace not to murmur at afflictive providences, but to submit–not trying to pierce the inscrutable, but saying, Thy will, not mine be done.
2. Not mere acquiescence. This is a grace higher still, involving as it does the confession that Gods will is good will, and Gods way, however painful, the best way. Its language is, All things work together for good, etc.
3. But joyfulness–perhaps the highest grace possible, being exultation that at whatever personal cost Gods will is done. Certainly the most difficult grace to exercise, and one which goes clean contrary to all the tendencies of our nature. We naturally love ease, prosperity, honour; but when we are enabled to rejoice as the apostles did in pain, adversity, and ignominy we are more than conquerors.
II. How to account for it.
1. Not on the ground of the expectation of ulterior benefit. Many a man has rejoiced in the trouble and suffering which would certainly issue in wealth or honour. Witness the conduct of warriors and explorers. The apostles could gain nothing except further suffering.
2. Not on the ground of a hope of heaven. This has been the support of many a Christian martyr and sufferer, is quite legitimate, and was a source of comfort often to the apostles themselves, but it does not seem to have been taken into account here.
3. But on the ground that Christ counted them worthy to suffer for His name. It was suffering–
(1) For Christs sake.
(2) By Christs appointment.
(3) With Christs support. (J. W. Burn.)
Apostolic joy
The history of the Church, as given in the Acts of the Apostles, shows the enmity of the carnal mind towards God. But the persecution to which the apostles were subject has its bright, no less than its dark side. It shows us the integrity–the courage of these men of God. Many have hazarded life from love of worldly honour and glory; self, in some form or other, has been the prompting motive; and they have won the applause of man. But a higher and nobler feeling has induced the followers of Christ to go to the prison and stake.
I. The situation of these men of God. The circumstances in which they were placed were harassing and painful. The whole weight of the civil power was brought to bear upon them. They were also put to shame. They were men of high moral sensibility, and keenly felt the degradation attached to a public whipping, as if they had been robbers, yet they rejoiced. But what fault had they committed? They were punished because they preached pardon to the guilty, and salvation through Christ to them that believe.
II. The judgment they formed of the treatment they received. They rejoiced that they were counted worthy to suffer shame for the name of their Lord and Master.
1. May this not have arisen from the conviction that opposition would redound to the Saviours glory? They knew that His cause would in the end prevail, however it might for a season be hindered.
2. Moreover, they might have formed their judgment on a principle that regarded themselves. They knew that their ascended Lord had foretold the certainty of persecution, and now in the fulfilment of the prediction, they saw an evidence of the truthfulness of their Great Master, and of their relation to Him. They therefore rejoiced in the grace of God.
III. On what grounds and by what means may we rejoice if we should be called to suffer for the name of Christ? It is still true, that through much tribulation we are to enter the kingdom of God. Children have been persecuted by their parents for the sake of their piety and religious zeal. Servants have been mocked and dismissed from their situations on account of their faith. Tenants have been turned out of their houses and farms because they have obeyed the voice of conscience. And not a few have suffered in their trade, because they have followed their convictions in the worshipping of God.
1. If we would be associated with the apostles in this case, we must reckon by faith–not by sight. A man may resign himself to the observance of the established usages of society, he may conform to the standard of the worlds morality; but he will never submit to reproach for the name of Christ, unless he sees His Divine excellency, and loves Him in sincerity.
2. Again, if we would account it joy to be persecuted for the sake of Christ, our eye must be single in His cause.
3. In a word, finally, you must seek for a constant supply of the spirit of grace. These men of God were filled with joy in the Holy Ghost. (American National Preacher.)
Joy in Christian work, and peace amid tribulation
I. Many people can imagine Church workers feeling pleasure under certain conditions and experiences of their work–in its hours of success, and scenes of glad acceptance and sympathetic reception; but hardly any, without careful thought, could understand men professing themselves as happy after enduring such an ordeal as the apostles had just passed through. Yet let me point you to analogies. First take the case of the scholar, the man who loves and pursues knowledge for its own sake. Have we not heard of men who are content, nay, supremely happy in toiling on steadily and silently for years, wrapped up in and devoted to enlarging their ever-increasing stores of information? Such there have been and are, who deny themselves all other pleasures, even health, not to speak of worldly advantage or social advancement, who work on in silence and solitude, finding their one joy in their enthusiastic devotion to this their only object in life. Or take the case of the man of science. Not the man who studies literature or law or history, but the man who is engaged in wresting fresh secrets from nature; not in order to patent an invention and make a large fortune, but who loves nature and science for their own sake, whose one object seems to be making constant additions to the number of known facts or verified laws and operations. Again, have we not read of travellers and explorers perfectly possessed by their life of adventure; ever seeking to scale heights which no one else has reached, to penetrate further into unknown regions, and who for this purpose have endured almost incredible hardship and toil; to whom labours well-nigh superhuman seemed as nothing, who would face with readiness situations where they verily went with their lives in their hands? I might go on to speak of the love of the soldier, the engineer, the artist, the musician, for their callings. For we shall find that the greatest men in every sphere of life have had, as it were, a perfect passion for their profession, and have followed it not for any outside reward or emolument it might bring, but for its own sake. Now, may I take Christianity as a profession, and give the widest interpretation to the true Christian work? Is it quite impossible for the Christian worker to find such an interest in the work itself, apart from any hope of reward, as a scholar, an artist, a soldier finds in his profession? The true artist has a pure and enthusiastic love for art; the scholars one object in life is knowledge; what, then, is the Christian workers means and object of rejoicing? Must it not be in the increase of goodness? Christ and Christianity have but one object–the righteousness of man, the placing of good in the stead of evil. Notice how different the conduct of the apostles now from what it was previous to the resurrection. Then, at the advent of a few armed men, they had fled in terror and deserted their Master. Now, they were joyfully prepared to suffer persecution and death on His behalf. What had produced the change? What but a revelation of the true nature of their Master?
II. With joy is closely allied peace. Peace is the inward state of feeling of which holy joy is the manifestation. The Christian lives in two spheres–in the world and also in Christ. In the first sphere he must be in a state of conflict with much he finds around him. But he lives also in close communion with his Master; and so far as he tries to do his Masters service, to obey His will, to be led by His Spirit, he is at peace. We are all, in one way or another, seeking for happiness. Physical life depends on conformation to the laws of nature. Spiritual life depends on conformation to the Spirit of God. The object of the will of Gad is righteousness, goodness, truth. This, if we would have peace, must be the object of our wills also. Hence, in the pursuit of goodness, even in the midst of tribulation, shall we find joy. (W. E. Chadwick, M. A.)
The effects of persecution
Unless a grain of mustard-seed be bruised, the extent of its virtue is never acknowledged. For without bruising it is insipid, but if it be bruised it becomes hot, and it gives out all those pungent properties that were concealed in it. Thus every good man, so long as he is not smitten, is regarded as insipid, and of slight account. But if the grinding of persecution crush him, instantly he gives forth all the warmth of his savour, and all that before appeared to be weak and contemptible is turned into godly fervour, and that which in peaceful times he had been glad to keep from view within his own bosom, he is driven by the force of tribulation to make known. (St. Gregory.)
The joy of suffering for Christ
Guy de Brez, a French minister, was prisoner in the Castle of Tournay, in Belgium. A lady who visited him said she wondered how he could eat, or drink, or sleep in quiet. Madam, said he, my chains neither terrify me nor break my sleep; on the contrary, I glory and take delight therein, esteeming them at a higher rate than chains and rings of gold, or jewels of any price whatever. The rattling of my chains is like the effect of an instrument of music in my ears–not that such an effect comes merely from my chains, but it is because I am bound therewith for maintaining the truth of the gospel.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 41. Rejoicing that they there counted worthy, c.] The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they there deemed worthy to be dishonoured on account of THE NAME. The word, , his, is omitted by ABCD, several others Erpen’s Syriac, and the Coptic. THE NAME, probably, by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Rejoicing; it argued full persuasion of the truth, and great resolution to abide by it, that they could account so foul a disgrace for Christs sake to be an honour.
That they were counted worthy to suffer; it is a condescension and favour, when God uses any to give testimony unto his trnth, although it be by their suffering: Phi 1:29, Unto you it is given, not only to believe, but to suffer; as if to suffer for Christ were as great, if not a greater gift than to believe in him.
Shame; scourging being a servile and disgraceful punishment.
For his name; Christs name, or for Christs sake, to assert his truth, &c.: some do not read the pronoun, but the name, put absolutely for God, as was usual amongst the Jews, out of reverence to Gods name, lest they should profane it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
41. departed . . . rejoicing thatthey were counted worthy to suffer shame for his name“thoughtworthy by God to be dishonored by man” (Mat 5:12;1Pe 4:14; 1Pe 4:16)[WEBSTER and WILKINSON].This was their first taste of persecution, and it felt sweetfor His sake whose disciples they were.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they departed from the presence of the council,…. Having been threatened and beaten by them:
rejoicing that they were counted worthy to suffer shame for his name; Beza’s ancient copy, and others; the Vulgate Latin, and Arabic versions read, “for the name of Jesus”; in which name they were forbid to speak, and for speaking in it they were beaten; the Alexandrian copy, and the Syriac version read, “for the name”: that is, for God, for the glory of God, and in the cause of God; , “the name”, is often used in Jewish writings for God: the shame they suffered for him was by being scourged with forty stripes save one; which was reckoned an infamous and ignominious punishment, and which was inflicted on persons guilty of very scandalous crimes y: but this gave the innocent minds of the apostles no uneasiness; they accounted it an honour conferred on them to be called to suffering for the sake of God and Christ, and in so good a cause; they did what Christ exhorted them to, Mt 5:11 which shows they had much of the presence of God, and large measures of grace communicated to them, by which they were supported; and thus cheerfully bore all indignity and reproach, for the name of Christ, which was exceeding dear and precious to them.
y Misn. Maccot, c. 3. sect. 1-10.
Fuente: John Gill’s Exposition of the Entire Bible
They therefore ( ). No answering .
They were counted worthy to suffer dishonour for the Name ( ). First aorist passive indicative of , old verb to count worthy. Three times in N.T. (Luke 20:35; Acts 5:41; 2Thess 1:5). First aorist passive infinitive of , old verb to make one dishonoured (). Forms here an oxymoron (, sharp, , foolish) pointedly foolish saying “which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference” (Vincent). The apostles felt honoured by dishonour. Note the same use of “the Name” as in Jas 2:7; 3John 1:7. With the Jews this absolute use of “the Name” meant Jehovah. The Christians now apply it to Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
They were counted worthy to suffer shame [ ] . This is an instance of what rhetoricians style an oxymoron, from ojxuv, sharp, and mwrov, foolish; a pointedly foolish saying, which is witty or impressive through sheer contradiction or paradox, as laborious idleness, sublime indifference. In this case the apostles are described as dignified by indignity.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they departed from the presence of the council,” (hoi men oun eporeuonto apo prosopou tou sunedriou) “They therefore went forth from the face or confrontation of the council,” which had ordered their arrest and imprisonment and held them for questioning by the council, threatenings, and beating; and they went forth “being not weary in well doing” Gal 6:9, and “abounding (going on) in the work of the Lord,” 1Co 15:57-58.
2) “Rejoicing that they were counted worthy,” (chairontes hoti kateksiothesan) “Rejoicing continually, with bubbling joy, because they were deemed worthy,” as their Lord had indicated they should do, Mat 5:10-12; 1Th 2:14-15; 1Pe 4:13-14. True people of God, serving His will, may rejoice in heart even while suffering humiliation and pain from evil men.
3) “To suffer shame for His name,” (huper tou onomatos atimasthenai) “To be dishonored on behalf of the name,” of Jesus Christ, 2Ti 3:12; Jas 1:12; 2Co 12:10; Php_1:29; Heb 10:34. Suffering Christians should endure such without shame, holding the attitude that such should be a matter of high honor and holy price, not merely demeaning and humiliating, as when one suffers punishment for criminal, moral, and ethical wrong, 1Pe 4:16.
Fuente: Garner-Howes Baptist Commentary
41. Then they went rejoicing. We must not think that the apostles were so senseless but that they felt some shame and did also lament, when they felt the punishment; for they had not quite put off nature; (298) but when they considered the cause, then joy got the upperhand. So the faithful must be two manner of ways affectioned so often as they suffer persecution for the gospel; they must be touched with the bitterness of punishments, (299) yet so that they overcome this sorrow with spiritual joy. For they should have (changed their mind, and) stricken sail by and by, unless they had been strengthened and encouraged by that joy. (300) And it is not to be doubted, but that even death was sweet, and pleasant to Peter on this fashion, which, notwithstanding the Lord doth testify shall be bitter unto him. Let us, therefore, learn that we must wrestle with sorrow and care, (301) that we hold on courageously to suffer the cross, and that we bear the same when it is laid upon us.
That they were counted worthy. This might seem at the first blush absurd, in that Luke placeth honor in reproach; (302) but the disagreement which is between God and the world causeth this, that that which is counted amongst men most reproachful, excelleth in dignity and glory in the sight of God and his angels. We know that the kind of death which Christ suffered was of all other most shameful, and yet did he triumph most nobly upon the cross; so, when we are made like unto him, we may worthily boast that it is a point of singular excellency, that we suffer rebuke in the sight of the world. Thus doth Paul boast of the marks of Christ, (Gal 6:17.) For we must here respect the cause which doth associate us unto Christ, (303) who doth not only swallow up the shame of the world with his glory, but doth also turn reproaches, slanders, and mocks of the world, into great honor. Wherefore, it is no marvel that there be so few found which are strong and stout to bear the cross, because we are almost all drowned and overwhelmed with the sense of the flesh; and there is scarce one amongst an hundred which considereth that the reproach of Christ doth far excel all the triumphs of the world, which is the only matter of comfort. Wherefore, we must use the greater diligence in thinking upon this sentence; that we are at this day made partakers (304) of the sufferings of Christ, that we may be partakers of his glory.
(298) “ Ac dolerent etiam mali sui sensu; neque enim naturam prorsus exuerent,” and were not insensible to their suffering; for they did not altogether divest themselves of their natural feelings.
(299) “ Malorum,” sufferings.
(300) “ Nam mox retro vela flexissent, nisi novum vigorem dedisset ex gaudio nata alacritas,” for they would immediately have altered their sails, (changed their course,) had not the alacrity produced by joy given them new vigor.
(301) “ Anxietate,” anxiety.
(302) “ Dedecore,” disgrace.
(303) “ Filio Dei,” the Son of God.
(304) “ Socii et consortes,” companions and sharers.
Fuente: Calvin’s Complete Commentary
(41) Rejoicing that they were counted worthy.The emotion is probably, in one sense, natural to all who have an intense conviction of the Truth for which they suffer. But in this case there was something more. The Twelve could not fail to remember their Lords beatitudes; and now, for the first time, felt that they could rejoice and be exceeding glad because they were suffering as the prophets had suffered before them (Mat. 5:11-12). And they were suffering for His Name, or rather, with the best MSS., for the Namefor that of the Master who had loved them and whom they had learnt to love. We may note, too, in the whole history, the fulfilment of the prediction and the promise of Mat. 10:17-20.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
41. Worthy to suffer shame By a beautiful paradox they feel the glory of the disgrace. The scourge or whip usually had two lashes knotted with bone or brazen circles, or terminated with hooks, and was significantly called the scorpion. It was inflicted upon the bare back; apparently of the entire twelve. Paul suffered this five times; Jesus, once.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Apostles’ Response (5:41-42).
‘They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonour for the Name.’
The Apostles’ response was a worthy one. They rejoiced over the fact that they were counted worthy to suffer dishonour for the Name. They were not discouraged by suffering, but brushed it off and were heartened by their release. For the use of ‘the Name’ in this section see Act 4:10; Act 4:18; Act 4:30; Act 5:40. It is worthy of consideration that their outward reputation stressed their relationship to Jesus Christ, rather than their experience of the Spirit. Jesus had said that one of the tasks of the Holy Spirit would be to exalt what He was (Joh 16:15)
Fuente: Commentary Series on the Bible by Peter Pett
Act 5:41. Rejoicing, &c. The punishment ordered by the Sanhedrim, some suppose, was inflicted in some open market-place, whereby the sufferers were exposed; and therefore it is said, says Dr. Lardner, that they rejoiced that they were counted worthy to suffer shame. But in Act 5:40 the apostles are represented as called in, and beaten with rods; or scourged before the Sanhedrim; and then, in this verse, as departing from the Sanhedrim, rejoicing that they were counted worthy to be exposed to infamy for the sake of his name. If they were scourged in the presence of the Sanhedrim, that was certainly being exposed before the highest and most venerable court among the Jews, and suffering great infamy in the esteem of the whole nation. We may observe, that the corrupt and persecuting world begins with mocking, ch. Act 2:13 thence proceeds to cavilling, ch. Act 4:7 to threats, Act 5:17 to imprisoning, ch. Act 5:18 to blows, Act 5:40 to slaughter, ch. Act 7:58. A sure mark of the truth is joy in affliction, such as is true, deep, and pure.
Fuente: Commentary on the Holy Bible by Thomas Coke
f
Act 5:41 f. ] comp. Mat 5:11-12
] placed first with emphasis: for the name , for its glorification. For the scourging suffered tended to that effect, because it was inflicted on the apostles on account of their stedfast confession of the name. Comp. Act 9:16 . “Quum reputarent causam , praevalebat gaudium ,” Calvin. The absolute denotes the name , namely, “Jesus Messiah” (Act 3:6 , Act 4:10 ), the confession and announcement of which was always the highest and holiest concern of the apostles. Analogous is the use of the absolute (Lev 24:11 ; Lev 24:16 ), in which the Hebrew understood the name of his Jehovah as implied of itself. Comp. 3Jn 1:7 .
. .] An oxymoron. Comp. Php 1:29 ; 2Co 11:26-30 ; Gal 6:14 ; Gal 6:17 , al.; 1Pe 2:19 .
] every day the in preaching took place. See Winer, p. 162 [E. T. 214]. They did it day after day without cessation.
] domi, in the house, a contrast to . See on Act 2:46 .
] See Herm. ad Viger. p. 771; Bernhardy, p. 477.
. . . .] and announcing Jesus as the Messiah, a more specific definition of as regards its chief contents.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1755
THE MAGNANIMITY OF THE APOSTLES
Act 5:41-42. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
IN the annals of the world we find many examples of magnanimity, which excite our admiration, and shame the lowness of our attainments. But it may well be doubted whether any single instance which we read of in profane history, will stand the test of close examination. Pride and ostentation were almost invariably the fountain from which the most specious actions of heathens flowed: and in proportion as the principle was bad, the action itself also must have been depraved. But in the passage before us, we behold a greatness of mind which was truly admirable, and in every point of view worthy of our imitation. In discoursing upon the conduct of the Apostles as it is here set forth, we shall,
I.
Illustrate their magnanimity
The whole of their spirit and conduct on this occasion was in the highest degree worthy of their high calling
1.
They gloried in all their sufferings for Christs sake
[Poor and illiterate men are apt to be disconcerted if called into the presence of their superiors, especially if those superiors have the power and inclination to oppress them under the forms of law. But these poor fishermen, when summoned before the supreme council, pleaded their own cause with undaunted firmness, testifying against their very judges, that they had crucified the Lord, and exhorting them to believe in him as their exalted Prince and Saviour.
After having been unjustly imprisoned, and miraculously delivered from their confinement, they were again summoned before their oppressors, and again, though without either invective or complaint, they vindicated their conduct in an unanswerable manner: and, notwithstanding they were beaten, and menaced with severer treatment, and might therefore have felt indignation rise in their bosoms, they lost sight of all the injuries which they themselves had sustained, and gloried in their sufferings as an honour conferred upon them, an honour of which they deemed themselves utterly unworthy.]
2.
They persisted unalterably and indefatigably in the path of duty
[Though they gloried at present in their sufferings, it might have been expected that they would be very cautious of exposing themselves to the increased resentment of their persecutors. But they well knew that Jesus Christ was the only Saviour of the world, and that all must eternally perish who did not believe in him. They therefore lost no time, but instantly resumed their labours both in public and in private. They declared the death of Christ to have been an atonement for sin; they testified of his resurrection and ascension to carry on his work in heaven; and they proclaimed a full, a free, an everlasting salvation to all that would believe in his name. This was the obnoxious doctrine which they were forbidden to preach: but they proceeded on this one principle, that they were bound to obey God rather than men: and they were determined to suffer the last extremities rather than swerve from the path of duty, or relax, their exertions for the instruction and salvation of immortal souls.
But it was not their perseverance that we admire, so much as the spirit and temper with which they conducted themselves throughout the whole of their trials: they shewed a firmness that was invincible; but without petulance, without anger, without ostentation, without complaint. They acted, not from self-will, but from zeal for their Lord, and love to their fellow-creatures: and their glorying was, not from a proud conceit of being martyrs to their cause, but from a persuasion that to suffer any thing for Christ was the greatest honour that could possibly be conferred on mortal men; since it gave them an opportunity of manifesting their love to Christ, and rendered them conformable to his blessed image.]
Such being the example which they have set us, we would,
II.
Recommend it to your imitation
We are required to be followers of them who through faith and patience now inherit the promises. Therefore let me commend to your imitation, The principle from which they acted, the determination of heart with which they obeyed that principle, their view of the sufferings they were called to endure, and the manner in which they endured them.
That we may all resemble them,
1.
Let us get that love to Christ, which was the governing principle in their hearts
[Without a supreme love to Christ, it is in vain to hope that we shall attain to any eminence in the divine life, or indeed to any real experience of it. We shall never be willing to endure much for him, much less be able to glory in sufferings and shame for his sake, if our hearts do not burn with love towards him from a sense of what he has done and suffered for us. This therefore is the first thing we are concerned to seek after: let us get the knowledge of Christ as our crucified, risen, and exalted Redeemer, and, under the constraining influence of his love, let us devote ourselves entirely to his service.]
2.
Let us, like them, be steadfast in our obedience to the will of Christ
[We shall find many things both from within and from without that will endanger our fidelity to Christ. But nothing must be suffered to divert us from the path of duty. We owe allegiance indeed to our governors in all things lawful; but if their commands be opposite to those of God, there can be no doubt whom we are to regard in preference, and to whose authority we must yield obedience. We must therefore arm ourselves equally against the allurements of inward temptation, and the terrors of outward persecution; and have it as an established principle in our hearts, that nothing is, on any account, to interfere with our duty to God.]
3.
Let us, instead of dreading the cross, account it an honour to suffer for our Lord
[Sooner or later we must have a cross to bear, if we will be followers of Christ. We may be screened for a time; but all who will live godly in Christ Jesus must suffer persecution. Nor should any be ashamed of the cross; but rather, as Moses and all the saints of old, accounted the reproach of Christ to be their honour, and loss for Christ their gain [Note: Heb 11:26; Heb 10:34.], so should we rejoice and leap for joy, if we be counted worthy to endure any thing for our blessed Lord [Note: Mat 5:10-12. 1Pe 4:12-16.]. To suffer for him is represented as a special favour conferred on us by God for Christs sake; a favour equal, if not superior, to the gift of salvation itself [Note: Php 1:29.]. In this light then let us view the cross; and we shall take it up with cheerfulness, and bear it with unshaken constancy.]
4.
Let us very especially take heed to our spirit when we are under persecution
[It is no easy matter to unite firmness and constancy with meekness and love. We are in danger on the one hand of Yielding to intimidation, or on the other hand, of indulging an angry, complaining, ostentatious, or vindictive spirit. It may be well therefore frequently to set before us the examples of our blessed Lord and his Apostles [Note: 1Pe 2:20-23. 1Co 4:12-13.], that we may follow their steps, who returned nothing but blessing for curses, and fervent prayers for despiteful persecutions. The whole of our duty is contained in one short but comprehensive sentence (may God inscribe it on all our hearts!) Be not overcome of evil, but overcome evil with good [Note: Rom 12:21.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
Ver. 41. Worthy to suffer shame ] That they were graced so to be disgraced for Christ, Elegantissimum oxymorum, most elegant oxymoron saith Casaubon. So Phi 1:29 ; “To you it is given (as an honorary) to suffer.” Which (saith Father Latimer) is the greatest promotion that God gives in this world. Martyr etiam in catena gaudet, for even a martyr in chains is happy, saith Augustine. Master Glover, martyr, wept for joy of his imprisonment. And God forgive me, said Master Bradford, my unthankfulness for this exceeding great mercy, that among so many thousands he chooseth me to be one in whom he will suffer, &c. The martyrs in Severus the emperor’s days, released for a season, seemed to come e myrotheca non ergastulo, saith Eusebius (v. 2), out of a perfuming house rather than a prison house; merry they were and much cheered, that were so much honoured as to suffer for Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
41. .] Not ‘ this Name ’ (as Beng. and Kuin. [nor, ‘ his Name ’ (as E. V.)]), but the Name , , viz. of Christ. So the Heb. is used Lev 24:11 ; Lev 24:16 ; see reff. and compare , ch. Act 9:2 , and Euseb. H. E. Act 5:18 , (sc. Alexander) , .
Fuente: Henry Alford’s Greek Testament
Act 5:41 . : no answering as after Act 1:6 , Act 2:41 , but explained because immediately upon (which answers to ) follows , marking the attitude of the Apostles, and showing how little they proposed to obey the injunction from fear of further punishment. But see also Mr. Rendall’s note, and also his Appendix on , Acts , p. 163, in which he examines this view at length; according to him there is an answering , but it is found in the antithesis to this sentence in chap. Act 6:1 , the connection being that the Apostles now became more absorbed in their spiritual work, and a murmuring arose in consequence of their neglect of the distribution of the common funds. But this antithesis does not seem natural, and a censure on the Apostles is not necessarily contained in Act 6:1 . ff. : “imperf. quia describitur modus” (Blass, Grammatik des N. G. , p. 186; if one prophecy of their Lord had been already fulfilled, another was fulfilled in the sequel, Mat 5:11-12 , Phi 1:29 . : oxymoron, cf. 2Co 6:8-10 ; cf. Bengel’s note he calls it “eximium oxy.”. The verb . is used by St. Luke in his Gospel, Act 20:35 (Act 21:36 , T.R., but not W.H [187] or R.V.), and here; only found once elsewhere, 2Th 1:5 , in a passage where the thought of Christian suffering and inheritance is combined; 2Ma 13:12 , 3Ma 3:21 ; 3Ma 4:11 , 4Ma 18:3 . only used once elsewhere by St. Luke, cf. Luk 20:11 , where it is also found in connection with . ., “the Name” i.e. , the Name , cf. 3Jn 1:7 , and Jas 5:14 (Act 2:7 ) ( . doubtful), cf. also Clem. Rom., 2 Cor. (so called), xiii. 4, Ignat., Ephes. , iii., 1, used here as the absolute use of in Lev 24:11 ; Lev 24:16 , by which the Jews understood Jehovah. See Grimm, Mayor’s St. James above, and Taylor, Pirke Aboth , p. 67, second edition; cf. , “the Way,” Act 9:2 , etc. : the joins the imperfect closely to the preceding, indicating the continuance of the work of the Apostles in spite of threats and blows, and of their resolve to welcome suffering for Christ as an honour = . This use of with the participle almost entirely in Luke and Paul may be regarded as a remains of literary usage, Luk 5:4 , Col 1:9 , Eph 1:16 (Heb 10:2 ); Viteau, Le Grec du N. T. , p. 193 (1893). . : the words may mark a contrast between the public preaching which was not discontinued, cf. Act 5:21 , and the teaching continued at home in a household assembly, or may be taken distributively, and refer to the Christian assemblies met together in various houses in the city, as in Act 2:46 . See Zckler’s note, and Edersheim, Jewish Social Life , pp. 259, 260. . .: “Jesus as the Christ,” R.V. The contents of the first Apostolic preaching, the sum and substance of the Apostles’ message to their fellow-countrymen. This is allowed and insisted upon by Schwegler, Renan, and others, but in the statement what an intimate knowledge of the life of Jesus is presupposed, and how great must have been the impression made by Him upon His daily companions!
[187] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
And they = They indeed therefore.
counted worthy. Greek. kataxioomai. Here, Luk 20:35; Luk 21:36. 2Th 1:5.
suffer shame = be dishonoured or counted unworthy. Greek. atimazo. Here, Luk 20:11. Joh 8:49. Rom 1:24; Rom 2:23. Jam 2:6. Figure of speech Oxymoron. App-6.
His = the.
Fuente: Companion Bible Notes, Appendices and Graphics
41. .] Not this Name (as Beng. and Kuin. [nor, his Name (as E. V.)]), but the Name, , viz. of Christ. So the Heb. is used Lev 24:11; Lev 24:16; see reff. and compare , ch. Act 9:2, and Euseb. H. E. Act 5:18, (sc. Alexander) , .
Fuente: The Greek Testament
Act 5:41. , rejoicing) The characteristic of truth-in afflictions, joy, real, profound, and pure.- , for the name) viz. His name, the name forbidden in Act 5:40. Some have added, , or , or .[43] The phrase is put absolutely, as in 3 John Act 5:7, : Lev 24:11. The name Jesus had been expressed by Luke in the preceding verse. The reference in this verse is to it with an elegant ellipsis of the pronoun.- , they were counted worthy to suffer insult [shame]) A choice Oxymoron [see Append.]: so, To you it is given to suffer, Php 1:29 : comp. 1Pe 2:19. [Contumely before men is a dignity before GOD.-V. g.]
[43] ABCDd Memph. Theb. and Syr. read simply . Rec. Text adds with Orig., and, acc. to Tisch., with Lucif. (But Lachm. quotes Lucif. for simply.) Ee adds (and so Vulg.), or .-E. and T.
Fuente: Gnomon of the New Testament
rejoicing: Act 16:23-25, Isa 61:10, Isa 65:14, Isa 66:5, Mat 5:10-12, Luk 6:22, Rom 5:3, 2Co 12:10, Phi 1:29, Heb 10:34, Jam 1:2, 1Pe 4:13-16
shame: Heb 12:2
Reciprocal: 2Sa 6:22 – more vile Job 36:21 – this Psa 34:1 – General Psa 89:51 – they have Son 5:7 – took Isa 40:9 – be not Isa 51:7 – fear Jer 20:18 – with Mat 5:12 – Rejoice Mat 22:6 – the remnant Mat 24:9 – shall they Mar 8:38 – ashamed Mar 10:30 – with persecutions Luk 6:23 – Rejoice Luk 20:35 – accounted Luk 23:16 – General Luk 24:53 – in Joh 12:42 – lest Joh 16:20 – your Joh 16:22 – and your Joh 17:22 – the glory Act 13:52 – were Act 16:25 – sang 2Co 6:8 – honour 2Co 6:10 – sorrowful 2Co 7:4 – I am filled Eph 3:8 – is this Eph 5:20 – thanks Phi 4:4 – alway Col 1:11 – unto Col 1:24 – rejoice 1Th 1:6 – with joy 1Th 2:2 – shamefully 2Ti 1:8 – ashamed Heb 11:26 – the reproach Heb 13:13 – General 1Pe 4:16 – but
Fuente: The Treasury of Scripture Knowledge
1
Act 5:41. It was and still is an honor to suffer persecution for the name of Jesus (1Pe 4:16): it indicates that one is living a godly life (2Ti 3:12).
Fuente: Combined Bible Commentary
Act 5:41. Rejoicing that they were counted worthy to suffer shame. The glad and joyful willingness to endure martyrdom for the sake of the Master which has been ever so distinguishing a feature in the Christian story, is here shown for the first time. Everything like fear was banished from the minds of the followers of Jesus of Nazareth long before this crisis in the Church, but now for the first time appears in Christian history the spirit which welcomes pain and suffering for the sake of Christ. The first consequence of the communion of the Risen Lord with His own, was fearlessness on the part of His disciples of all consequences which might ensue from their openly ranging themselves on His side. Fearlessness with them rapidly passed into a glad and joyful readiness to welcome death, if need be, or any agony or shame, for His dear sake. Peter and his brother apostles bore their joyful witness in this cruel suffering of scourging: we shall very soon see a Stephen witnessing his triumphant witness of death; and these famous instances were only the first of that long line of splendid triumphs over pain, and weakness, and mortal suffering, men call martyrdomsthe first joyful pouring out of that blood of the martyrs, men have come to call rightly the seed of the Church.
For his name. The better reading here is the nobler expression by far, for the namethe well-known name of Him they accepted as Messiah, Redeemer, and GodJesus. The name was a familiar expression among the disciples and as such required no addition of his, as in the Received Text, to make it clearer. Hackett well observes, that it is a loss to our religious dialect that the term in this primitive sense has fallen into disuse.
Fuente: A Popular Commentary on the New Testament
Act 5:41. And they departed from the presence of the council As soon as they were dismissed, not in the least terrified by the cruel usage they had met with, nor by the threatenings of their adversaries. See the power of the grace of God! These are the men who forsook Christ when the soldiers came to apprehend him, not daring to be seen in his company: yet now they profess his name, and abide by their profession, though they are derided and beaten for it. And we do not find that they said one word by way of reflection upon the court, for the unjust treatment given them: when reviled they reviled not again, and when they suffered they threatened not; but committed their cause to him, to whom Gamaliel had referred it, even to God, who judgeth righteously. All their care was to preserve the possession of their own souls, and to make full proof of their ministry, both which they were enabled to do in a manner worthy of the imitation of all ministers and people who may, at any time, be in similar circumstances. Nay, they departed, rejoicing that they were counted worthy to suffer shame Being men in reputation, who had never done any thing to make themselves vile, they could not but have a sense of the shame they suffered, which, it seems, was more grievous to them than the smart caused by the scourges, as uses to be the case with ingenuous minds. But they considered that it was for the name of Christ that they were thus abused, and that their sufferings would be made to contribute to the further advancement of his cause and glory; and, therefore, 1st, They reckoned it an honour to be so treated, to be disgraced, or exposed to infamy for his name His venerable and sacred name; rightly judging that a punishment of this kind, though generally shameful, became a glory to them when borne in so excellent a cause, and for the sake of him who, though so divinely great, and so perfectly happy, had submitted, not only to stripes, but to death for them. 2d, They rejoiced in it, remembering what their Master had said to them at their first setting out, Mat 5:11; Mat 5:13; When men shall revile and persecute you, rejoice and be exceeding glad. They rejoiced not only though they suffered shame, their troubles not diminishing their joy, but that they suffered shame, for their troubles increased their joy, and added to it. Reader, if we suffer ill for doing well, provided we suffer in a right spirit, and as we should, we ought to rejoice in that grace which enables us so to do.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
41, 42. However painful the scourging was, it did not cause any resentful manifestations on the part of the sufferers, but they bore it cheerfully. (41) “Then they departed from the presence of the Sanhedrim, rejoicing that they were thought worthy to be dishonored for his name. (42) And every day, in the temple, and from house to house, they ceased not to teach and preach Jesus Christ.” The Sanhedrim had now tried both threats and scourging upon the apostles without checking their activity, and as there was nothing further for them to try but death, which they were not yet prepared to inflict, they relinquished for awhile their efforts. In this first contest, therefore, the apostles were completely victorious, and compelled their adversaries to abandon the field.
The apostles taught and preached not only publicly in the temple, but “from house to house.” In this they give an example to the ministry of all ages, which is well worthy of imitation. Private instruction and admonition bring the teacher and the taught into closer contact, and secure an individuality of effect not attainable in a public assembly. It can not, therefore, be well dispensed with; but he who employs it most diligently will, other things being equal, employ his energies most successfully.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
APOSTOLICAL SUCCESSION
41, 42. This chapter winds up Lukes diurnal history of the Pentecostal revival, graphically describing the wonderful events of the first three days and two nights. Here you see clearly and unequivocally a solution of that vexed question among the warring sects, called Apostolical Succession.
The last fifteen hundred years since the great Constantinian apostasy, as the centuries roll by we see the robed priests and plug-hatted clergy of all ages and denominations crossing swords and fighting over the Apostolical Succession, like dogs over a bone, each one claiming it, and anathematizing all of his competitors; all ridiculously stultifying themselves and advertising to the world the egregious folly and silly nonsense characteristic of human ecclesiasticisms. Reader, look here at the inspired record and see, once for all, the fac simile of Apostolical Succession. It certainly means to succeed the apostles, doctrinally, experimentally and practically. The way is open to all who will enter: Get a sky-blue regeneration, assuring you that your name is written in Heaven. Then get sanctified with the baptism of the Holy Ghost and fire, as all the apostles did on the day of Pentecost. Then preach the gospel with the Holy Ghost sent down from heaven, on the streets, and from house to house, like the apostles, who had no church edifices. Preach and testify, without fear of men or devils, amid roaring mobs, rocks, mud, clubs, eggs, et cetera, spending the night in jail. When they cruelly thrash you like dogs, in presence of the mocking multitude, go away with bleeding backs and roaring shouts, transported with delight, because you are counted worthy to suffer for Christs sake. Then you will be in the regular Apostolical Succession. It is free. All who want it can have it. What about the clerical aspirants, going puffing tobacco-smoke and disputing over Apostolical Succession? Not one of them will touch it with a forty foot pole. Luke again here puts to record the facts so prominent in the Apostolic ministry, of preaching from house to house. This is the way to convert the heathen millions and evangelize the slums and the jungles. The Holy Ghost is calling for a round million to volunteer on this primitive Apostolic line of street and household preaching. Who will respond?
Fuente: William Godbey’s Commentary on the New Testament
5:41 {15} And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
(15) The apostles, accustomed to suffer and bear words, are eventually accustomed to bearing stripes, and yet in such a way that by means of them they become stronger.
Fuente: Geneva Bible Notes
The response of the apostles 5:41-42
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Rather than emerging from their beating repentant or discouraged, the apostles went home rejoicing. They did not enjoy the beating, but they considered it an honor to suffer dishonor for the sake of Jesus’ name (cf. Act 3:6; Act 16:25). Jesus had predicted that people would hate and persecute His disciples and had told them to rejoice in these responses (Mat 5:10-12; Luk 6:22-23). Peter later wrote that Christians should count it a privilege to suffer for Christ’s sake (1Pe 4:13; cf. 1Pe 2:18-21; 1Pe 3:8-17; Php 1:29). As the Master had suffered abuse from His enemies so, too, His servants were suffering abuse for their witness.