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 4:15
They conferred among themselves [συνεβαλλον προς αλληλους] Imperfect active again. With Peter and John and the lame man outside, they began to compare (συν βαλλω sunballō) notes and take stock of their predicament. [source]
Acts 18:27Helped [συνεβάλετο] The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luke 2:19; and see on Luke 14:31; and compare Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14. [source]
Acts 17:18And certain also of the Epicurean and Stoic philosophers encountered him [τινες δε και των Επικουριων και Στωικων πιλοσοπων συνεβαλλον αυτωι] Imperfect active of συνβαλλω sunballō old verb, in the N.T. only by Luke, to bring or put together in one‘s mind (Luke 2:19), to meet together (Acts 20:14), to bring together aid (Acts 18:27), to confer or converse or dispute as here and already Acts 4:15 which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men‘s thought inward Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 b.c.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 b.c.) taught in the Στοα Stoa (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. “Eat and drink for tomorrow we die,” they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. “In Epicureanism, it was man‘s sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect” (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. [source]
Romans 1:21Became vain [ἐματαιώθησαν] Vain things ( μάταια ) was the Jews' name for idols. Compare Acts 4:15. Their ideas and conceptions of God had no intrinsic value corresponding with the truth. “The understanding was reduced to work in vacuo. It rendered itself in a way futile ” (Godet). [source]
Romans 4:6Pronounceth blessing [λεγει τον μακαρισμον] old word from μακαριζω makarizō to pronounce blessed (Luke 1:48), felicitation, congratulation, in N.T. only here, Romans 4:9; Acts 4:15. [source]
What do the individual words in Acts 4:15 mean?
Having commandedhoweverthemoutsidetheCouncilto gothey began to conferwithone another
Greek Commentary for Acts 4:15
Imperfect active again. With Peter and John and the lame man outside, they began to compare (συν βαλλω sunballō) notes and take stock of their predicament. [source]
See on pondered, Luke 2:19. [source]
Reverse Greek Commentary Search for Acts 4:15
The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luke 2:19; and see on Luke 14:31; and compare Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14. [source]
Imperfect active of συνβαλλω sunballō old verb, in the N.T. only by Luke, to bring or put together in one‘s mind (Luke 2:19), to meet together (Acts 20:14), to bring together aid (Acts 18:27), to confer or converse or dispute as here and already Acts 4:15 which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men‘s thought inward Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 b.c.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 b.c.) taught in the Στοα Stoa (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. “Eat and drink for tomorrow we die,” they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. “In Epicureanism, it was man‘s sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect” (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. [source]
Vain things ( μάταια ) was the Jews' name for idols. Compare Acts 4:15. Their ideas and conceptions of God had no intrinsic value corresponding with the truth. “The understanding was reduced to work in vacuo. It rendered itself in a way futile ” (Godet). [source]
old word from μακαριζω makarizō to pronounce blessed (Luke 1:48), felicitation, congratulation, in N.T. only here, Romans 4:9; Acts 4:15. [source]