Cselekedetek 5:41

Biblia Karoli Gaspar

Õk annakokáért örömmel menének el a tanács elõl, hogy méltókká tétettek arra, hogy az õ nevéért gyalázattal illettessenek.

Bible Verse Review
  from Treasury of Scripure Knowledge

rejoicing: Acts 16:23-25, Isaiah 61:10, Isaiah 65:14, Isaiah 66:5, Matthew 5:10-12, Luke 6:22, Romans 5:3, 2 Corinthians 12:10, Philippians 1:29, Hebrews 10:34, James 1:2, 1 Peter 4:13-16

shame: Hebrews 12:2

Reciprocal: 2 Samuel 6:22 - more vile Job 36:21 - this Psalms 34:1 - General Psalms 89:51 - they have Song of Solomon 5:7 - took Isaiah 40:9 - be not Isaiah 51:7 - fear Jeremiah 20:18 - with Matthew 5:12 - Rejoice Matthew 22:6 - the remnant Matthew 24:9 - shall they Mark 8:38 - ashamed Mark 10:30 - with persecutions Luke 6:23 - Rejoice Luke 20:35 - accounted Luke 23:16 - General Luke 24:53 - in John 12:42 - lest John 16:20 - your John 16:22 - and your John 17:22 - the glory Acts 13:52 - were Acts 16:25 - sang 2 Corinthians 6:8 - honour 2 Corinthians 6:10 - sorrowful 2 Corinthians 7:4 - I am filled Ephesians 3:8 - is this Ephesians 5:20 - thanks Philippians 4:4 - alway Colossians 1:11 - unto Colossians 1:24 - rejoice 1 Thessalonians 1:6 - with joy 1 Thessalonians 2:2 - shamefully 2 Timothy 1:8 - ashamed Hebrews 11:26 - the reproach Hebrews 13:13 - General 1 Peter 4:16 - but

Gill's Notes on the Bible

And they departed from the presence of the council,.... Having been threatened and beaten by them:

rejoicing that they were counted worthy to suffer shame for his name; Beza's ancient copy, and others; the Vulgate Latin, and Arabic versions read, "for the name of Jesus"; in which name they were forbid to speak, and for speaking in it they were beaten; the Alexandrian copy, and the Syriac version read, "for the name": that is, for God, for the glory of God, and in the cause of God; השם, "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, Matthew 5:11 which shows they had much of the presence of God, and large measures of grace communicated to them, by which they were supported; and thus cheerfully bore all indignity and reproach, for the name of Christ, which was exceeding dear and precious to them.

y Misn. Maccot, c. 3. sect. 1-10.

Barnes' Notes on the Bible

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:

1. 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 Philippians 3:10; Col 1:24; 1 Peter 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. Matthew 5:11-12; Matthew 10:17, Matthew 10:22; 2 Corinthians 12:10; Philippians 1:29; James 1:2.

1. 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 Mark 10:30.
2. 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 1 Peter 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:

1. That Jesus is himself despised;
2. That his precepts are opposed to the gaiety and follies of the world;
3. That it attacks that on which the people of the world pride themselves;
4. That it requires a “spirit” which the world esteems mean and grovelling - meekness, humility, self-denial, patience, forgiveness of injuries; and,
5. 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, John 15:18-20; Matthew 10:25.

For his name - For attachment to him.

Clarke's Notes on the Bible

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.