40They agreed with him. Summoning the apostles, they beat them and commanded them not to speak in the name of Jesus, and let them go.41They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
42Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ.
40 They agreed with him. Summoning the apostles, they beat them and commanded them not to speak in the name of Jesus, and let them go.
41 They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
42 Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ.
TYNDALETyndale New Testament (1534)
40 And to him they agreed and called the Apostles and bet them and commaunded that they shuld not speake in the name of Iesu and let them goo.
41 And they departed from the counsell reioysynge that they were counted worthy to soffre rebuke for his name.
42 And dayly in the temple and in every housse they ceased not teachinge and preachinge Iesus Christ.
Show all 3 translations
GNVGeneva Bible (1599)
40 And to him they agreed, and called the Apostles: and when they had beaten them, they commanded that they should not speake in the Name of Iesus, and let them goe.
41 So they departed from the Councill, reioycing, that they were counted worthy to suffer rebuke for his Name.
42 And dayly in the Temple, and from house to house they ceased not to teach, and preach Iesus Christ.
James 1:2(v41)Count it all joy, my brothers, when you fall into various temptations,
1 Peter 4:13-16(v41)But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy.…
Luke 6:22(v41)Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man’s sake.
Philippians 1:29(v41)Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf,
John 15:21(v41)But they will do all these things to you for my name’s sake, because they don’t know him who sent me.
Show all 46 cross-references
Acts 2:46(v42)Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and…
Matthew 5:10-12(v41)Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. “Blessed are you when people…
Isaiah 66:5(v41)Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh…
2 Corinthians 12:10(v41)Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am…
Acts 20:20(v42)how I didn’t shrink from declaring to you anything that was profitable, teaching you publicly and from house to house,
Hebrews 12:2(v41)looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
Luke 21:37(v42)Every day Jesus was teaching in the temple, and every night he would go out and spend the night on the mountain that is called Olivet.
Romans 5:3(v41)Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance;
Acts 8:35(v42)Philip opened his mouth, and beginning from this Scripture, preached to him about Jesus.
Acts 9:20(v42)Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
Hebrews 10:34(v41)For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for…
Isaiah 65:14(v41)Behold, my servants will sing for joy of heart, but you will cry for sorrow of heart, and will wail for anguish of spirit.
Matthew 10:17(v40)But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
Acts 16:23-25(v41)When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely, who, having received such a…
Acts 17:3(v42)explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you,…
2 Timothy 4:2(v42)preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
Isaiah 61:10(v41)I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me…
Romans 1:15-16(v42)So as much as is in me, I am eager to preach the Good News to you also who are in Rome. For I am not ashamed of the Good News of Christ,…
Proverbs 12:10(v40)A righteous man respects the life of his animal, but the tender mercies of the wicked are cruel.
Mark 13:9(v40)But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings…
John 19:1-4(v40)So Pilate then took Jesus, and flogged him. The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple…
Acts 4:17-21(v40)But so that this spreads no further among the people, let’s threaten them, that from now on they don’t speak to anyone in this name.” They…
Acts 4:20(v42)for we can’t help telling the things which we saw and heard.”
Acts 4:29(v42)Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
Acts 5:28(v40)saying, “Didn’t we strictly command you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to…
Acts 8:5(v42)Philip went down to the city of Samaria, and proclaimed to them the Christ.
2 Corinthians 11:24(v40)Five times I received forty stripes minus one from the Jews.
Ephesians 4:20-21(v42)But you didn’t learn Christ that way, if indeed you heard him, and were taught in him, even as truth is in Jesus:
2 Samuel 6:22(v42)I will be yet more vile than this, and will be worthless in my own sight. But the maids of whom you have spoken will honor me.”
Isaiah 30:10(v40)who tell the seers, “Don’t see!” and the prophets, “Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits.
Amos 2:12(v40)“But you gave the Nazirites wine to drink, and commanded the prophets, saying, ‘Don’t prophesy!’
Micah 2:6(v40)“Don’t prophesy!” They prophesy. “Don’t prophesy about these things. Disgrace won’t overtake us.”
Matthew 23:34(v40)Therefore behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge…
Luke 20:10(v40)At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and…
Luke 22:53(v42)When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
Acts 3:1-10(v42)Peter and John were going up into the temple at the hour of prayer, the ninth hour. A certain man who was lame from his mother’s womb was…
Acts 5:20-21(v42)“Go stand and speak in the temple to the people all the words of this life.” When they heard this, they entered into the temple about…
Acts 11:20(v42)But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord…
Acts 17:18(v42)Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, “What does this babbler want to say?” Others said,…
1 Corinthians 2:2(v42)For I determined not to know anything among you except Jesus Christ and him crucified.
Galatians 6:14(v42)But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv40–4240. Having beaten them, they commanded. He saith that…
40. Having beaten them, they commanded. He saith that Gamaliel’s counsel was allowed; yet the apostles are beaten, and forbidden to preach. Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstanding, rage immoderately. And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God’s favor with the duty of courtesy?
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.
Geneva Bible translators1599 · Public DomainOn vv41–42The Apostles, accustomed to suffer and bear words, are…
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.
John Trapp1656 · Public DomainOn vv40–4240 And to him they agreed: and when they…
40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
Ver. 40. And to him they agreed] So did the enraged people to the elders, alleging the example of Micah the Morasthite, Jer 26:18. See the use and efficacy of history, which hath its name, say some, παρα το ισταναι τον ρουν, of stopping the stream of violence.
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.
Matthew Poole1685 · Public DomainOn vv40–42To him they agreed; they yielded to his reason…
To him they agreed; they yielded to his reason and argument, being persuaded and convinced by it.
Beaten them; this was what our Saviour had foretold them, Mat 10:17; and thus the husbandmen took the householder’s servants and beat them, Mat 21:35. They had power yet left them by the Romans to punish offenders in their synagogues, but not capitally nor publicly. In this they left the good advice of Gamaliel, who had warned them not to fight against God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv40–41And they departed from the presence of the council,....…
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, Mat 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.
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(y) Misn. Maccot, c. 3. sect. 1-10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v41Rejoicing - to suffer shame - This is a…
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.
Adam Clarke1810 · Public DomainOn vv40–42Verse 40. To him they agreed] That is, not…
Verse 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them-probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary-If we do not put down this PRINTING, it will put us down: They laboured to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv40–42Act 5:40. And to him they agreed — Acknowledging…
Act 5:40. And to him they agreed — Acknowledging his advice to be safe and wise. They, therefore, dropped the design of putting the apostles to death; yet they could not forbear giving vent to their rage, (so outrageous was it,) in a most unjust and cruel manner, and as evidently contrary to the conviction of their judgments and consciences, as it was to Gamaliel’s counsel, which was to let them alone. For when they had called them in, they beat them — That is, stripped and scourged them as malefactors. Thus they thought to make them ashamed of preaching, and the people of hearing them; as Pilate scourged our Saviour to expose him to shame, when he declared he found no fault in him. And, added to this, they renewed their prohibition of speaking any more in the name of Jesus. This they did in order that, if they could find no other fault with their preaching, they might, at least, have this reason for reproaching it, that it was against law; and not only without the permission, but against the express order of their superiors.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv40–42And to him they agreed - Greek: They were…
And to him they agreed - Greek: They were “persuaded” by him; or they trusted to him. They agreed only so far as their design of putting them to death was concerned. They abandoned that design. But they did “not” comply with his advice to let them entirely alone.
And beaten them - The usual amount of “lashes” which were inflicted on offenders was 39, 2Co 11:24. “Beating,” or “whipping,” was a common mode of punishing minor offences among the Jews. It was expressly foretold by the Saviour that the apostles would be subjected to this, Mat 10:17. The reason why they did not adopt the advice of Gamaliel altogether doubtless was, that if they did, they feared that their “authority” would be despised by the people. They had commanded them not to preach; they had threatened them Act 4:18; Act 5:28; they had imprisoned them Act 5:18; and now, if they suffered them to go without even the “appearance” of punishment, their authority, they feared, would be despised by the nation, and it would be supposed that the apostles had triumphed over the Sanhedrin. It is probable, also, that they were so indignant, that they could not suffer them to go without the gratification of subjecting them to the public odium of a “whipping.” People, if they cannot accomplish their full purposes of malignity against the gospel, will take up with even some petty annoyance and malignity rather than let it alone.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v41Rejoicing. The joy of the apostles on the present…
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv40–42beaten them--for disobeying their orders (compare Luk 23:16).
beaten them--for disobeying their orders (compare Luk 23:16).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv40–4240. To him they agreed—Doubtless from the self-possession of…
40. To him they agreed—Doubtless from the self-possession of Gamaliel, as well as his affording the Sadducees a mode of compromising the matter with the popular party.
Beaten them—In contradiction to the advice of Gamaliel, which they had accepted. But it was still politic compromise. They had yielded their surrender to Gamaliel’s party; they must claim the prerogative to beat the apostles as their own compensation.
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Should not speak—They here repeat that order which they very well knew the apostles had promised to disobey, and which they afterward very faithfully disobeyed according to promise.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv40–4240. and when they had called the apostles] i.e.…
40. and when they had called the apostles] i.e. back again to the judgment-hall.
and beaten them] As the guilty parties in the controversy (see Deu_25:1-3).
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv40–42(40) And to him they agreed.—The Sadducees, after their…
(40) And to him they agreed.—The Sadducees, after their manner, would probably have preferred a more violent course, but the Pharisees were strong in the Sanhedrin, and the via media recommended by Gamaliel was, under such circumstances, likely to command a majority, and was, therefore, apparently accepted without a division.
And beaten them.—Here we trace the action of Caiaphas and the priests. They were not content without some punishment being inflicted, and the party of Gamaliel apparently acquiesced in this as a compromise in the hope of averting more violent measures. And this is accordingly to be noted as the first actual experience of persecution falling on the whole company of the Twelve, and not on Peter and John only. They were probably convicted of the minor offence of causing a disturbance in the Temple, though dismissed, as with a verdict of “not” proven, “on the graver charge of heresy. The punishment in such a case would probably be the “forty stripes save one,” of Deu_25:3 and 2Co_11:24.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv40–42Called unto them (proskalesamenoi) for simply called, A.V.; they…
Called unto them (proskalesamenoi) for simply called, A.V.; they beat them and charged them for and beaten them, they commanded, A.V.; not to speak for that they should not speak, A.V.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv41–42They departed from the presence of the council, rejoicing…
Act_5:41
They departed from the presence of the council, rejoicing that they were counted worthy to suffer.
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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.
B. W. Johnson1891 · Public DomainOn vv40–4240. To him they agreed. He carried the Sanhedrim…
40. To him they agreed. He carried the Sanhedrim with him. Called the apostles, and beaten them. While rejecting the punishment of death, they decided to scourge them for disobedience. Scourging was often inflicted even by the rulers of the synagogues. The scourging was on the bare back, and bloody and cruel.
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.
William B. Godbey1900 · Public DomainOn v4141, 42. This chapter winds up Luke’s diurnal history…
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.
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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.
J. W. McGarvey1914 · Public DomainOn vv40–4240. There was no opposition to Gamaliel's advice. (40)…
40. There was no opposition to Gamaliel's advice. (40) " And they obeyed him; and having called the apostles, and scourged them, they commanded them not to speak in the name of Jesus, and let them go. " Scourging was so common in the Roman empire, even of men untried and uncondemned, and was so common a fate of Christians at the time Luke was writing, that he mentions it here rather as a matter of course. It is the first time, however, that it was experienced by the apostles, and was, probably, harder to endure than it ever was afterward.
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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v40General Information:
General Information:
Here first word "they" refers to the council members. The rest of the words "them," "They," and "they" refer to the apostles.
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they called the apostles in and beat them
The council members would have ordered the temple guards to do these things. (See: Metonymy)
to speak in the name of Jesus
Here "name" refers to the authority of Jesus. See how you translated a similar phrase in Acts 4:18. AT: "to speak anymore in the authority of Jesus" (See: Metonymy)
they were counted worthy to suffer dishonor for the Name
The apostles rejoiced because God had honored them by letting the Jewish leaders dishonor them. This can be stated in active form. AT: "God had counted them worthy to suffer dishonor for the Name" (See: Active or Passive)
for the Name
Here "the Name" refers to Jesus. AT: "for Jesus" (See: Metonymy)
Thereafter every day
"After that day, every day." This phrase marks what the apostles did every day through the following days.
in the temple and from house to house
They did not go into the temple building where only the priests went. AT: "in the temple courtyard and in different people's houses" (See: Assumed Knowledge and Implicit Information)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv40–42 40. Having beaten them, they commanded. He saith that…
40. Having beaten them, they commanded. He saith that Gamaliel’s counsel was allowed; yet the apostles are beaten, and forbidden to preach. Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstanding, rage immoderately. And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God’s favor with the duty of courtesy?
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.
Geneva Bible translators 1599 · Public Domain On vv41–42 The Apostles, accustomed to suffer and bear words, are…
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.
John Trapp 1656 · Public Domain On vv40–42 40 And to him they agreed: and when they…
40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
Ver. 40. And to him they agreed] So did the enraged people to the elders, alleging the example of Micah the Morasthite, Jer 26:18. See the use and efficacy of history, which hath its name, say some, παρα το ισταναι τον ρουν, of stopping the stream of violence.
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.
Matthew Poole 1685 · Public Domain On vv40–42 To him they agreed; they yielded to his reason…
To him they agreed; they yielded to his reason and argument, being persuaded and convinced by it.
Beaten them; this was what our Saviour had foretold them, Mat 10:17; and thus the husbandmen took the householder’s servants and beat them, Mat 21:35. They had power yet left them by the Romans to punish offenders in their synagogues, but not capitally nor publicly. In this they left the good advice of Gamaliel, who had warned them not to fight against God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv40–41 And they departed from the presence of the council,....…
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, Mat 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.
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(y) Misn. Maccot, c. 3. sect. 1-10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v41 Rejoicing - to suffer shame - This is a…
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.
Adam Clarke 1810 · Public Domain On vv40–42 Verse 40. To him they agreed] That is, not…
Verse 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them-probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary-If we do not put down this PRINTING, it will put us down: They laboured to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv40–42 Act 5:40. And to him they agreed — Acknowledging…
Act 5:40. And to him they agreed — Acknowledging his advice to be safe and wise. They, therefore, dropped the design of putting the apostles to death; yet they could not forbear giving vent to their rage, (so outrageous was it,) in a most unjust and cruel manner, and as evidently contrary to the conviction of their judgments and consciences, as it was to Gamaliel’s counsel, which was to let them alone. For when they had called them in, they beat them — That is, stripped and scourged them as malefactors. Thus they thought to make them ashamed of preaching, and the people of hearing them; as Pilate scourged our Saviour to expose him to shame, when he declared he found no fault in him. And, added to this, they renewed their prohibition of speaking any more in the name of Jesus. This they did in order that, if they could find no other fault with their preaching, they might, at least, have this reason for reproaching it, that it was against law; and not only without the permission, but against the express order of their superiors.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv40–42 And to him they agreed - Greek: They were…
And to him they agreed - Greek: They were “persuaded” by him; or they trusted to him. They agreed only so far as their design of putting them to death was concerned. They abandoned that design. But they did “not” comply with his advice to let them entirely alone.
And beaten them - The usual amount of “lashes” which were inflicted on offenders was 39, 2Co 11:24. “Beating,” or “whipping,” was a common mode of punishing minor offences among the Jews. It was expressly foretold by the Saviour that the apostles would be subjected to this, Mat 10:17. The reason why they did not adopt the advice of Gamaliel altogether doubtless was, that if they did, they feared that their “authority” would be despised by the people. They had commanded them not to preach; they had threatened them Act 4:18; Act 5:28; they had imprisoned them Act 5:18; and now, if they suffered them to go without even the “appearance” of punishment, their authority, they feared, would be despised by the nation, and it would be supposed that the apostles had triumphed over the Sanhedrin. It is probable, also, that they were so indignant, that they could not suffer them to go without the gratification of subjecting them to the public odium of a “whipping.” People, if they cannot accomplish their full purposes of malignity against the gospel, will take up with even some petty annoyance and malignity rather than let it alone.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v41 Rejoicing. The joy of the apostles on the present…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv40–42 beaten them--for disobeying their orders (compare Luk 23:16).
beaten them--for disobeying their orders (compare Luk 23:16).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv40–42 40. To him they agreed—Doubtless from the self-possession of…
40. To him they agreed—Doubtless from the self-possession of Gamaliel, as well as his affording the Sadducees a mode of compromising the matter with the popular party.
Beaten them—In contradiction to the advice of Gamaliel, which they had accepted. But it was still politic compromise. They had yielded their surrender to Gamaliel’s party; they must claim the prerogative to beat the apostles as their own compensation.
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Should not speak—They here repeat that order which they very well knew the apostles had promised to disobey, and which they afterward very faithfully disobeyed according to promise.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv40–42 40. and when they had called the apostles] i.e.…
40. and when they had called the apostles] i.e. back again to the judgment-hall.
and beaten them] As the guilty parties in the controversy (see Deu_25:1-3).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv40–42 (40) And to him they agreed.—The Sadducees, after their…
(40) And to him they agreed.—The Sadducees, after their manner, would probably have preferred a more violent course, but the Pharisees were strong in the Sanhedrin, and the via media recommended by Gamaliel was, under such circumstances, likely to command a majority, and was, therefore, apparently accepted without a division.
And beaten them.—Here we trace the action of Caiaphas and the priests. They were not content without some punishment being inflicted, and the party of Gamaliel apparently acquiesced in this as a compromise in the hope of averting more violent measures. And this is accordingly to be noted as the first actual experience of persecution falling on the whole company of the Twelve, and not on Peter and John only. They were probably convicted of the minor offence of causing a disturbance in the Temple, though dismissed, as with a verdict of “not” proven, “on the graver charge of heresy. The punishment in such a case would probably be the “forty stripes save one,” of Deu_25:3 and 2Co_11:24.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv40–42 Called unto them (proskalesamenoi) for simply called, A.V.; they…
Called unto them (proskalesamenoi) for simply called, A.V.; they beat them and charged them for and beaten them, they commanded, A.V.; not to speak for that they should not speak, A.V.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv41–42 They departed from the presence of the council, rejoicing…
Act_5:41
They departed from the presence of the council, rejoicing that they were counted worthy to suffer.
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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.
B. W. Johnson 1891 · Public Domain On vv40–42 40. To him they agreed. He carried the Sanhedrim…
40. To him they agreed. He carried the Sanhedrim with him. Called the apostles, and beaten them. While rejecting the punishment of death, they decided to scourge them for disobedience. Scourging was often inflicted even by the rulers of the synagogues. The scourging was on the bare back, and bloody and cruel.
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.
William B. Godbey 1900 · Public Domain On v41 41, 42. This chapter winds up Luke’s diurnal history…
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.
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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.
J. W. McGarvey 1914 · Public Domain On vv40–42 40. There was no opposition to Gamaliel's advice. (40)…
40. There was no opposition to Gamaliel's advice. (40) " And they obeyed him; and having called the apostles, and scourged them, they commanded them not to speak in the name of Jesus, and let them go. " Scourging was so common in the Roman empire, even of men untried and uncondemned, and was so common a fate of Christians at the time Luke was writing, that he mentions it here rather as a matter of course. It is the first time, however, that it was experienced by the apostles, and was, probably, harder to endure than it ever was afterward.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v40 General Information:
General Information:
Here first word "they" refers to the council members. The rest of the words "them," "They," and "they" refer to the apostles.
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they called the apostles in and beat them
The council members would have ordered the temple guards to do these things. (See: Metonymy)
to speak in the name of Jesus
Here "name" refers to the authority of Jesus. See how you translated a similar phrase in Acts 4:18. AT: "to speak anymore in the authority of Jesus" (See: Metonymy)
they were counted worthy to suffer dishonor for the Name
The apostles rejoiced because God had honored them by letting the Jewish leaders dishonor them. This can be stated in active form. AT: "God had counted them worthy to suffer dishonor for the Name" (See: Active or Passive)
for the Name
Here "the Name" refers to Jesus. AT: "for Jesus" (See: Metonymy)
Thereafter every day
"After that day, every day." This phrase marks what the apostles did every day through the following days.
in the temple and from house to house
They did not go into the temple building where only the priests went. AT: "in the temple courtyard and in different people's houses" (See: Assumed Knowledge and Implicit Information)
translationWords
call
apostle
command
Jesus
council
joy
worthy
suffer
dishonor
temple
preach
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.