Do people realize that there is something about us which cannot be accounted for except that we have been with Jesus? Our company always influences us. A man is known by the company he keeps. Good manners are caught by association with the well-mannered. What, then, will not be the effect upon us, if only we live in fellowship with Jesus! Our faces will shine with a reflection of His purity and beauty; and the ancient prayer will be answered, "Let the beauty of the Lord our God be upon us," Psalms 90:17. Our converts are our best arguments. The man which was healed (was) standing with them-his face suffused with the light of a new energy and hope. That fact answered all the sophistries of these Jewish leaders. It was as impossible to stay the effect of that miracle as to bid the sun cease shining. Note the exuberance of the life of God! We cannot but speak, Acts 4:20. When once we have got the real thing, we cannot and dare not be still; we must speak. As the swelling seed will break down a brick wall, so when the love of Christ constrains us, though all the world is in arms, we must bear witness to our Lord. [source]
Chapter Summary: Acts 4
1The rulers of the Jews, offended with Peter's sermon, 3imprison him and John 5After, upon examination 8Peter boldly avouching the lame man to be healed by the name of Jesus, 11and that only by the same Jesus we must be eternally saved, 13they threaten him and John to preach no more in that name, 23whereupon the church flees to prayer 31And God, by moving the place where they were assembled, testifies that he heard their prayer; 34confirming the church with the gift of the Holy Spirit, and with mutual love and charity
Greek Commentary for Acts 4:20
For we cannot but speak [ου δυναμετα γαρ ημεισμη λαλειν] Both negatives hold here, “For we (note emphatic ημεις hēmeis) are not able not to speak” (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages. [source]
Reverse Greek Commentary Search for Acts 4:20
Acts 4:29Grant [δος] Second aorist active imperative of διδωμι didōmi urgency of the aorist, Do it now. To speak thy word with all boldness (μετα παρρησιας πασης λαλειν τον λογον σου meta parrēsias pasēs lalein ton logon sou). Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson. [source]
Acts 4:29To speak thy word with all boldness [μετα παρρησιας πασης λαλειν τον λογον σου] Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson. [source]
Acts 5:28We straitly charged [Παραγγελιαι παρηγγειλαμεν] Like the Hebrew idiom (common in the lxx), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Luke 22:15). Somewhat like the cognate accusative. The command referred to occurs in Acts 4:17,Acts 4:18 and the refusal of Peter and John in Acts 4:20. [source]
Acts 5:29We must [δει] Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts 4:20). [source]
James 4:11Judgeth [κρινων] In the sense of harsh judgment as in Matthew 7:1; Luke 6:37 (explained by καταδικαζω katadikazō).Not a doer of the law, but a judge (ουκ ποιητης νομου αλλα κριτης ouk poiētēs nomoualla kritēs). This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be. [source]
James 4:11Not a doer of the law, but a judge [ουκ ποιητης νομου αλλα κριτης] This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be. [source]
1 Peter 2:13Every ordinance of man [πασηι αντρωπινηι κτισει] Dative case of old and common word κτισις ktisis (from κτιζω ktizō to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For αντρωπινος anthrōpinos (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).For the Lord‘s sake (δια τον κυριον dia ton kurion). For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).As supreme Dative singular of present active participle of υπερεχω huperechō old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler. [source]
1 Peter 2:19If a man endureth griefs [ει υοπερει τις λυπας] Condition of first class with ει ei and present active indicative of υποπερω hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη lupē (grief).For conscience toward God (δια συνειδησιν τεου dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
1 Peter 2:19For conscience toward God [δια συνειδησιν τεου] Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16. [source]
What do the individual words in Acts 4:20 mean?
notare ableforwewhatwe have seenandheardnotto speak
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural
Root: δύναμαι
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
Greek Commentary for Acts 4:20
Both negatives hold here, “For we (note emphatic ημεις hēmeis) are not able not to speak” (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages. [source]
Reverse Greek Commentary Search for Acts 4:20
Second aorist active imperative of διδωμι didōmi urgency of the aorist, Do it now. To speak thy word with all boldness (μετα παρρησιας πασης λαλειν τον λογον σου meta parrēsias pasēs lalein ton logon sou). Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson. [source]
Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson. [source]
Like the Hebrew idiom (common in the lxx), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Luke 22:15). Somewhat like the cognate accusative. The command referred to occurs in Acts 4:17, Acts 4:18 and the refusal of Peter and John in Acts 4:20. [source]
Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts 4:20). [source]
In the sense of harsh judgment as in Matthew 7:1; Luke 6:37 (explained by καταδικαζω katadikazō).Not a doer of the law, but a judge (ουκ ποιητης νομου αλλα κριτης ouk poiētēs nomoualla kritēs). This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be. [source]
This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be. [source]
Dative case of old and common word κτισις ktisis (from κτιζω ktizō to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For αντρωπινος anthrōpinos (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).For the Lord‘s sake (δια τον κυριον dia ton kurion). For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).As supreme Dative singular of present active participle of υπερεχω huperechō old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler. [source]
Condition of first class with ει ei and present active indicative of υποπερω hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη lupē (grief).For conscience toward God (δια συνειδησιν τεου dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16. [source]