Acts 5:41

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.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 5:41. Χαίροντες, rejoicing) The characteristic of truth—in afflictions, joy, real, profound, and pure.—ὑπὲρ τοῦ ὀνόματος, for the name) viz. His name, the name forbidden in Act 5:40. Some have added, τοῦ Ἰησοῦ, or τοῦ Κυρίου Ἰησοῦ, or τοῦ Χριστοῦ.[43] The phrase is put absolutely, as in 3 John Act 5:7, ὙΠῈΡ ΤΟῦ ὈΝΌΜΑΤΟς: 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.—κατηξιώθησαν ἀτιμασθῆναι, 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 ὀνόματος. Rec. Text adds αὐτοῦ with Orig., and, acc. to Tisch., with Lucif. (But Lachm. quotes Lucif. for ὀνόματος simply.) Ee adds Ἰησοῦ (and so Vulg.), or τοῦ Κυρίου Ἰησοῦ.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

f

Act_5:41 f. Χαίροντες] comp. Mat_5:11-12

ὑπὲρ τοῦ ὀνόματος] 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 τὸ ὄνομα denotes the name κατʼ ἐξοχήν,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 שֵׁם (Lev_24:11; Lev_24:16), in which the Hebrew understood the name of his Jehovah as implied of itself. Comp. 3Jn_1:7.

κατηξιώθ. ἀτιμασθ.] An oxymoron. Comp. Php_1:29; 2Co_11:26-30; Gal_6:14; Gal_6:17, al.; 1Pe_2:19.

πᾶσαν ἡμέραν] every day the οὐκ ἐπαύοντο in preaching took place. See Winer, p. 162 [E. T. 214]. They did it day after day without cessation.

κατʼ οἶκον] domi, in the house, a contrast to ἐν τῷ ἱερῷ. See on Act_2:46.

ἀνεπαύοντο διδάσκοντες] See Herm. ad Viger. p. 771; Bernhardy, p. 477.

καὶ εὐαγγελ. Ἰησ. τ. Χ.] and announcing Jesus as the Messiah, a more specific definition of διδάσκοντες as regards its chief contents.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 5:41 . οἱ μὲν οὖν : no answering δέ as after Act 1:6 , Act 2:41 , but explained because immediately upon ἐπορεύοντο (which answers to ἀπέλυσαν ) follows χαίροντες , 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 μὲν οὖν , Acts , p. 163, in which he examines this view at length; according to him there is an answering δέ , 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. ἐπορεύοντο χαίροντες : “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 . κατηξιώθησαν … ἀτιμασθῆναι : oxymoron, cf. 2Co 6:8-10 ; cf. Bengel’s note he calls it “eximium oxy.”. The verb καταξ . 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 . ἀτιμασθῆναι only used once elsewhere by St. Luke, cf. Luk 20:11 , where it is also found in connection with δέρω . ὑπὲρ τοῦ ὀνόμ ., “the Name” i.e. , the Name κατʼ ἐξοχήν , cf. 3Jn 1:7 , and Jas 5:14 (Act 2:7 ) ( τοῦ Κ . doubtful), cf. also Clem. Rom., 2 Cor. (so called), xiii. 4, Ignat., Ephes. , iii., 1, used here as the absolute use of שֵׁם 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. τῆς ὁδοῦ , “the Way,” Act 9:2 , etc. πᾶσάν τε ἡμέραν : the τε joins the imperfect ἐπαύοντο 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 = κατὰ πᾶσαν ἡμέραν . This use of παύεσθαι 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). ἐν τῷ ἱερ . καὶ κατʼ οἶκον : 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 κατά may be taken distributively, and refer to the Christian assemblies met together in various houses in the city, as in Act 2:46 . See Zöckler’s note, and Edersheim, Jewish Social Life , pp. 259, 260. τὸν Χρ . Ἰ .: “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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Apostles, accustomed to suffer and bear words, are at length inured to bear stripes, yet so, that by that means they become stronger.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

departed . . . rejoicing that they were counted worthy to suffer shame for his name--"thought worthy by God to be dishonored by man" (Mat 5:12; Pe1 4:14, Pe1 4:16) [WEBSTER and WILKINSON]. This was their first taste of persecution, and it felt sweet for His sake whose disciples they were.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, αυτου, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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; 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, 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. 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, 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; 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, (Galatians 6:17.) For we must here respect the cause which doth associate us unto Christ, 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 of the sufferings of Christ, that we may be partakers of his glory.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Lord’s 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 Name”—for 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And daily in the temple, and in every house,.... Every day, with great constancy and assiduity, both publicly and privately; in the temple, the place of public worship, where the Jews resorted on that account; and in each of their private houses, as often as they had opportunity:

they ceased not to teach and preach Jesus Christ, that he is the Son of God, truly and properly God, the only Saviour of sinners: they preached up the dignity of his person, the grace of his incarnation, the obedience of his life, the benefits of his sufferings and death; they preached his resurrection from the dead, and the resurrection of the dead through him; they declared his ascension to heaven, his session at the right hand of God, and intercession for his people; they preached peace and pardon by his blood, atonement of sin by his sacrifice, justification by his righteousness, and complete redemption and salvation by him. And this they did without ceasing, not regarding the orders and threats of the sanhedrim; they waxed bolder and bolder in the ministry of the word, and were more constant and assiduous in it; their reproaches and persecutions increased their zeal for Christ, and his cause.

Next: Acts Chapter 6

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Php 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Christ’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rejoicing. The joy of the apostles on the present occasion, is one of the greatest miracles. Only the yoke of Jesus could make this sweet. But so the faithful servants of God have always found it. In tribulation, they abounded in inward peace and joy, which made them insensible of their exterior sufferings. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Rejoicing; it argued full persuasion of the truth, and great resolution to abide by it, that they could account so foul a disgrace for Christ’s 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; Christ’s name, or for Christ’s 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 God’s name, lest they should profane it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They therefore for and they, A.V.; dishonor for the Name, for shame for his Name, A.V. and T.R.. (see 1Pe_4:12-16; Joh_15:21)

Vers. 41, 42. The true witnessing spirit.

"And they departed," etc.

I THE NAME OF CHRIST the source of it. No such spirit in the world. Heroism may sustain strength, but does not give joy, unless it is like the apostles". Had not the Name been Divine, how could it have produced such fruits in such men?

II THE TEACHING AND PREACHING, both in the temple and at home, must be in the martyr spirit. We must expect to suffer some dishonor. But such a spirit invincible and victorious.

III THE HONOUR OF THE CHURCH over against the honor of the world. "Counted worthy." God"s reckoning. Spiritual worthies. The joy was not only a secret joy, it was the foretaste of heaven. Enforce the example. R.

Joy in the fellowship of shame.

they departed for his Name." The great types of Christian character begin to show themselves. The appearances which we have here before us are unusual. They mean something very unreal or else they begin to speak something true to a higher nature than that commonly found among men. It is against the grain of nature to rejoice in suffering and pain; it is yet more against the grain of a high nature to rejoice in "shame." There must have been potent causes at work when men are to be found rejoicing in suffering shame, and in being "counted worthy to suffer shame." Neglecting the supposition, which could not be sustained in this case, that there was any affectation on the part of the apostles, it would be still open to question whether this attitude were a justifiable one, whether it were a lovely one, whether it did not betray a disdainful tendency, looking toward haughtiness, with regard to their fellow-men. Perhaps these considerations will be best met by simply asking on what grounds and moved by what influences the apostles now rejoiced.

I THEY REJOICED IN A CERTAIN FELLOWSHIP OF SUFFERING. They are not of those who stoically glory in suffering. " They are not of those who cynically or self-relyingly glory in "shame." They have not courted the one nor flippantly encountered the other. And these facts shelter them from blameworthiness, which might otherwise have very possibly lain at their door. It is a shame already existing, and which has already dragged a long suffering with it and after it a shame unoriginated by themselves or by anything in themselves that they are willing, glad, proud to share. This at once lends a character to their rejoicing, and lifts it above a common kind of joy. There has, indeed, been an abundance of shame in the world, and of suffering consequent upon it, that could not in the very nature of things have shed any glory on the principals concerned in them. Yet that abundance of shame and suffering has found a very field of glory, new untrodden paths of glory, and lofty heights of glory for not a few, who, having no part in the guilt, have voluntarily entered into fellowship with the suffering, and the suffering of shame, which it has involved. And here may be said to glimmer forth one of the greater moral facts of our nature. To offer to share and to be permitted to share the joy and prosperity of another can yield little praise to him who offers, may yield some to the person who permits; but to volunteer to share, while innocent one"s self, the ignominy and suffering of another is all honor to him who volunteers in ordinary cases mostly humiliation to him who receives the advantage of that fellowship. To him, however, whose suffering of shame the apostles now rejoiced to share, humiliation of this kind there was none.

II THEY REJOICED IN A FELLOWSHIP OF SHAME WHICH, BY THE MEMORIES ATTACHING TO IT, WAS TURNED FOR THEM INTO HONOUR AND GLORY.

1. It "gathered round" Christ himself, One whom they knew to be supremely great, supremely good. The center of this fellowship was their own old matchless Friend, who had been such a Teacher, such an Example to them; whom they had seen do so many mighty and gracious works for others; whom they had watched for three years, and more and more wondered at, admired, and loved; whom they had seen tried for no offence, and condemned with no guilt on him, and crucified for sins not his own; whom a self-denying grave had restored, and a self-opening heaven had received; and of whom a descending omnipotent Spirit had given abundant and most touching attestation that he had not forgotten those same disciples, nor the word of his gracious promise to them.

2. It "gathered round" One of whom each of those apostles had, no doubt, his own individual and most precious remembrances. Take one example Peter. What memories he had of Jesus. And now that, beyond all he believed of Jesus, before he suffered death, being "the Son of the living God," he knew him to be such, how intensified in significance many of those memories must have become! but not least that of his own at one time great reluctance to share his suffering Master"s shame, and his thrice-repeated denial of him! What a blessed revelation for Peter! And what a forgiving condescension of the great Master, that he permits Peter now to take the lead of his fellow-disciples, and gives him the opportunity of showing how he would, if he could, fain repair his old grievous transgression! Personal experience of Jesus Christ brings any one of us to a much more hearty and thorough readiness of surrender to him than all that mere description of him avails to do, though you add to it a willing admiration.

3. It "gathered round" One whose suffering and shame the apostles specially knew to be so unmerited, so absolutely uncaused by self and unendured for any necessity of discipline, improvement, or punishment to self. And yet the suffering and shame had been extreme, and, they well knew it, had been borne so patiently, so meekly, and so forgivingly. How thinking, grateful hearts must have longed, when now at last they were fully enlightened, to share ever so small a portion of his unmerited shame, though he himself had passed on and up, if it should serve his cause! We wonder nothing at the true devotion of those released apostles, but is there no room left for a wonder at the rare reproduction amongst ourselves of the same devotion? Evidently the Spirit had wrought in those apostles a real sympathy with the heart of Jesus, so that they felt this an honor, not such as the world giveth, that they were permitted, were "counted worthy," to stand in any sense on the same level of suffering and of shame with him. Though they might not, could not, suffer the same intensity of suffering as Jesus, yet they could suffer for the same sort of reasons.

III THEY REJOICED IN THE FELLOWSHIP OF SHAME WITH ONE WHO OWNED TO A NAME IN THE FUTURE GLORY OF WHICH THEY HAD UNQUALIFIED FAITH. "For his Name." Doubtless it has been these eighteen centuries the mightiest force and motive of all. The apostles did not rejoice to suffer with Jesus or in the track of him merely because of their grateful memories, but also because of their exulting faith in him and the career that awaited him. Their very love to "his Name" did not feed only on past mercies add pensive memories; these, indeed, were dainty and tender pasturage for it; but it fed also on the stronger food of faith. "For his Name" was equivalent to an assertion of all he would do and all he would be to the world, as well as all he had done and suffered for it. And hence we are immediately told with what redoubled energy, with what gladdened courage, the apostles did not cease to teach and to preach Christ "in the temple, and in every house." Well might men rejoice to be "counted worthy to suffer shame for his Name," when that Name means all that has been in living form most loving and most beautiful, add all that is to be greatest and most powerful in the world"s onward history, till its glory shall culminate in the day of triumph in heaven. The apostles loved the Name of Jesus; they had come to have a perfect faith in it; they had been divinely endowed with a full sympathy with all they could understand of it; and now they were learning, in practical work and in suffering, the things which would make them really like to him who bore that Name. The "Name" of Christ turned the cross from shame into glory. It now does yet more it turns living men"s estimates right round from the false and the unreal to the real and the true. That in which they once gloried becomes their shame, and the reproach of Christ their riches, honor, and glory. So did this Master of men"s hearts, sympathies, and lives, among other things that he did by the humiliation and shame to which he bowed, secure also disciples and servants of inflexible fidelity and quenchless devotion and love. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Rejoicing - to suffer shame - This is a sure mark of the truth, joy in affliction, such is true, deep, pure.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

APOSTOLICAL SUCCESSION

41, 42. This chapter winds up Luke’s 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 Christ’s 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?

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

41. Rejoicing. This was their first experience of physical torture for Christ, but not the last, and it gave them joy to suffer for one who had suffered for them. One of the features of the early church was the welcome given to shame, suffering and martyrdom endured for Christ's sake.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

41. κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι with אABC. Vulg. ‘digni habiti sunt pro nomine Jesu contumeliam pati.’

41. κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι. The Apostles count as glory what the world would count as shame. Cf. 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 opposite in meaning) is common in the New Testament. Cp. 2Co 6:8-10.

λὑπὲρ τ. ὀ. Render, 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.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

41. τοῦ ὀν.] Not ‘this Name’ (as Beng. and Kuin. [nor, ‘his Name’ (as E. V.)]), but the Name, κατʼ ἐξοχήν, viz. of Christ. So the Heb. שֵׁם is used Lev 24:11, Lev 24:16: see reff. and compare τῆς ὁδοῦ, ch. 9:2, and Euseb. H. E. v. 18, κέκριται (sc. Alexander) … οὐ διὰ τὸ ὄνομα, ἀλλὰ διʼ ἃς ἐτόλμησε λῃστείας.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

They were counted worthy to suffer shame [κατηξιωθησαν ατιμασθηναι] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.