Acts 4:17

Act 4:17. Διανεμηθῇ) They regard the whole as a gangrene or canker. For so it is described in 2Ti 2:17, “Their word will eat or have pasture (νομὴν ἓξει) as doth a canker or gangrene” (γάγγραινα).—ἀπειλῇ, with threatening) Your efforts are vain, ye rulers. These men have a resource to flee to: Act 4:29.—τούτῳ, this) They do not deign to mention the name Jesus: ch. Act 5:28.

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

Act_4:17-18. In order, however, that it be not further brought out among the people, i.e. spread by communication hither and thither among the people, even beyond Jerusalem. The subject is τὸ σημεῖον, not διδαχή; but the former is conceived of and dreaded as promoting the latter. ἐπὶ πλεῖον, magis, i.e. here ulterius. See Act_20:9, Act_24:4; 2Ti_2:16; 2Ti_3:9; Plat. Phaedr. p. 261 B; Gorg. p. 453 A; and Stallb. in loc.; Phaed. p. 93 B; Xen. de vect. 4. 3. Comp. ἐπὶ μᾶλλον, Lobeck, ad Phryn. p. 48.

Observe that the confession of Act_4:16, made in the bosom of the council, in confidential deliberation, and without the presence of a third party, is therefore by no means inconceivable (in opposition to Zeller). The discussion in the council itself may have been brought about in various ways, if not even by secret friends of Jesus in the Sanhedrim (Neander, Lange).

ἀπειλῇ ἀπειλησ.] emphatically threaten. Comp. Luk_22:15; Lobeck, Paral. p. 523 ff.; Winer, p. 434 [E. T. 584].

λαλεῖν] is quite general, to speak; for it corresponds to the two ideas, φθέγγεσθαι[157] and διδάσκειν, Act_4:18.

ἘΠῚ Τῷ ὈΝΌΜ. ΤΟΎΤῼ] so that the name uttered is the basis on which the ΛΑΛΕῖΝ rests. Comp. on Luk_24:47. They do not now name the name contemptuously, but do so only in stating the decision, Act_4:18.

The article before the infinitive brings into stronger prominence the object; Bernhardy, p. 356; Winer, p. 303 [E. T. 406]. Concerning μή in such a case, see Baeumlein, Partik. p. 296 f.

[157] On μὴ φθέγγεσθαι, not to become audible, Erasmus correctly remarks: Plus est quam ne loquerentur; q. d. ne hiscerent aut ullam vocem ederent. Comp. Castalio. See on φθέγγεσθαι, Dorvill. ad Charit. p. 409.

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

Act 4:17 . ἐπὶ πλεῖον may be taken as = latius (2Ti 2:16 ; 2Ti 3:9 ) or = diutius (Act 20:9 ; Act 24:4 ), but the context favours the former. The phrase is quite classical, and it occurs several times in LXX, cf. Wis 8:12 ; 3Ma 5:18 . διανεμηθῇ : only here in N.T. but frequently used in classical writers in active and middle to divide into portions, to distribute, to divide among themselves here = lest it should spread abroad (or better perhaps in ( [158] )) It has been taken by some as if it had a parallel in ὡς γάγγραινα νομὴν ἕξει , 2Ti 2:17 , and expressed that the report of the Apostles’ teaching and power might spread and feed like a cancer (see Bengel, Blass, Zöckler, Rendall), but although νέμω in the middle voice (and possibly ἐπινέμω ) could be so used, it is very doubtful how far διανέμω could be so applied. At the same time we may note that διανέμω is a word frequently used in medical writers, Hobart, Medical Language of St. Luke , pp. 196, 197, and that it, with the two other great medical words of similar import, διασπείρειν and ἀναδιδόναι , is peculiar to St. Luke. In the LXX διανέμω is only found once, Deu 29:26 (25), in its classical sense as a translation of the Hebrew חָלַק . ἀπειλῇ ἀπειλησώμεθα : if we retain the reading in T.R., the phrase is a common Hebraism, cf. Act 5:28 , Act 23:14 , Act 2:17 ; Act 2:30 , Luk 22:15 , cf. Joh 6:29 , Jas 5:7 , and from the LXX, Mat 13:14 ; Mat 15:4 . The form of the Hebrew formula giving the notion of intenseness is rendered in A.V. by “straitly,” as by the revisers (who omit ἀπειλῇ here) in Act 5:28 . Similar expressions are common in the LXX, and also in the Apocrypha, cf. Sir 48:11 , Jdt 6:4 , and occasionally a similar formula is found in Greek authors, see especially Simcox, Language of the N. T. , p. 83, and Blass, Grammatik des N. G. , pp. 116, 117. ἐπὶ τῷ ὀνόματι : on the name, i.e. , resting on, or with reference to, this name, as the basis of their teaching, Winer-Moulton, xlviii. c., cf. Act 5:28 , and Luk 24:47 ; Luk 9:48 ; Luk 21:8 . The phrase has thus a force of its own, although it is apparently interchangeable with ἐν , Act 4:10 (Simcox, see also Blass, in loco ); Rendall takes it = “about the name of Jesus,” ἐπί being used as often with verbs of speech. τούτῳ : “quem nominare nolunt, Act 5:28 , vid. tamen 18,” Blass; (on the hatred of the Jews against the name of Jesus and their periphrastic titles for him, e.g., otho ha’ish , “that man,” “so and so,” see “Jesus Christ in the Talmud,” H. Laible, pp. 32, 33 (Streane)).

[158] R(omana), in Blass, a first rough copy of St. Luke.

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

But that it spread no further . . . let us straitly--strictly.

threaten . . . that they speak henceforth to no man in this name--Impotent device! Little knew they the fire that was burning in the bones of those heroic disciples.

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

Verse 17. But that it spread no farther] Not the news of the miraculous healing of the lame man, but the doctrine and influence which these men preach and exert. More than a thousand people had already professed faith in Christ in consequence of this miracle, (see Ac 4:4,) and if this teaching should be permitted to go on, probably accompanied with similar miracles, they had reason to believe that all Jerusalem (themselves excepted, who had steeled their hearts against all good) should be converted to the religion of him whom they had lately crucified.

Let us straitly threaten them] απειλη απειλησωμεθα, Let us threaten them with threatening, a Hebraism, and a proof that St. Luke has translated the words of the council into Greek, just as they were spoken.

That they speak - to no man in this name.] Nothing so ominous to them as the name of Christ crucified, because they themselves had been his crucifiers. On this account they could not bear to hear salvation preached to mankind through him of whom they had been the betrayers and murderers, and who was soon likely to have no enemies but themselves.

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

17. In threatening let us threaten. Here may we see what a deadly evil power void of the fear of God is. For when that religion and reverence which ought doth not reign, the more holy the place is which a man doth possess, the more boldly doth he rage. For which cause we [should] always take good heed that the wicked be not preferred unto the government of the Church. And those which are called to this function must behave themselves reverently and modestly, lest they seem to be armed to do hurt. But and if it so happen they abuse their honor, the Spirit declareth there, as in a glass, what small account we ought to make of their decrees and commandments. The authority of the pastors hath certain bounds appointed which they may not pass. And if they dare be so bold, we may lawfully refuse to obey them; for if we should, it were in us great wickedness, as it followeth now.

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.

(17) Let us straitly threaten them.—The Greek gives literally, let us threaten them with threats. The phrase gives the Hebrew idiom for expressing intensity by reduplication, as in “blessing I will bless thee” (Gen_22:17), “dying thou shalt die” (Gen_2:17, marg.), and, as far as it goes, indicates that St. Luke translated from a report of the speech which Caiaphas had delivered in Aramaic. It is a perfectly possible alternative that the High Priest, speaking in Greek, reproduced, as the LXX, often does, the old Hebrew formula.

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

17. But that it spread] i.e. the fame of the miracle and the consequent belief in the Divinity of Jesus.

let us straitly threaten them] The best MSS. omit the word here rendered straitly. The literal translation of the Received Text is “let us threaten them with a threat,” a Hebrew mode of expression often imitated in the N. T., but apparently not found here in the earliest copies.

in this name] The preposition here is ἐπὶ, not ἐν, as in Act_4:7. The force of it is the same which it has in Joh_12:16, “they remembered that these things were written of him.” The Apostles were forbidden to preach about the name, i.e. the authority and Divinity, of Jesus.

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.

But that it spread no further among the people,.... Meaning not in Jerusalem; for the fame of this miracle was spread among all the inhabitants of that city; but in other parts of the nation:

let us straitly threaten them; or "in threatening threaten them"; that is, severely threaten them with imprisonment, or with the scourging of forty stripes save one, or with death itself.

That they speak henceforth to no man in this name; which through indignation and contempt they do not mention, but mean the name of Jesus: and their sense is, that the apostles, from this time forward, should not teach, or preach the doctrine of the resurrection of the dead, or any other doctrine of the Gospel, in the name of Jesus, to any man, Jew or Gentile; or perform any miracle in his name, or call upon his name, and make use of it, for the healing of any person, or doing any miraculous work. The Ethiopic version is a very odd one, and quite contrary to the sense of the sanhedrim, "that they should not speak any more but in the name of the man Jesus".

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

17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

Ver. 17. That they spake henceforth to none] They must cut out their tongues then, for, as new wine, they must vent or burst. When Valens the Arian emperor threatened Basil with banishment, torment, death, &c.; Let him fright babies, said he, with such bugbears, and not me. He may take away my life, but not my love to the truth.

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.

Straitly threaten them; the pleonasm here used implies a very sore and heavy threatening, as of the most grievous punishment upon the most heinous fact.

That they speak henceforth to no man in this name; either,

1. By preaching; or:

2. By praying in it; or:

3. By doing miracles again by it.

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

17. It spread no farther—It refers not to the miracle, nor to its notoriety, but to the Christian doctrine, the unexpressed consequence of the miracle.

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

Threaten for straitly threaten, A.V. and T.R. The subject of that it spread seems to be "a notable miracle." They could not deny that it had taken place, but they could prevent the knowledge of it spreading, by forbidding the apostles to speak of the Name of Jesus in which it had been wrought.

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

Yet that it spread no farther - For they look upon it as a mere gangrene. So do all the world upon genuine Christianity. Let us severely threaten them - Great men, ye do nothing. They have a greater than you to flee to.

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

17. The real motive which controlled them, and under the influence of which they kept each other in countenance, was an unconquerable desire to maintain their old influence with the people. This is manifested in the conclusion to which they came. (17) " But, that it may be spread no further among the people, let us strictly threaten them, that they speak, henceforth, to no man in this name. " The man who made this proposition no doubt thought that he had most satisfactorily solved a difficult problem, and the majority were too well pleased to find some means of escape from their present awkward predicament, to look very shrewdly into the probable success of the measure proposed. It was a safe course, if not a very bold one, and as there was no obstacle in the way but conscience, the could find no difficulty in pursuing it.

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.

17. ἀπειλῇ omitted with אABD. Unrepresented in the Vulg.

17. διανεμηθῇ, be spread abroad, i.e. the fame of the miracle and the consequent belief in the divinity of Jesus.

ἐπὶ τῷ ὀνόηατι. The notion in the preposition here is that of resting upon. The Apostles were no more to make the name of Jesus the basis and groundwork of their addresses, nor to refer to it as the source of their power.

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

17. διανεμηθῇ] be scattered or spread: lit., be distributed: so Plato, Minos, 317 D, τίς ἐπιστήμων διανεῖμαι ἐπὶ γῇ τὰ σπέρματα; and afterwards, τίς δὲ τὴν τροφὴν ἐπὶ τὰ τῶν ἀνθρώπων σώματα διανεῖμαι ἄριστος;

[ἀπειλῇ] ἀπειλ.] for idiom, see reff.

The construction of ἀπειλέω with an infin., stated by Dr. Bloomf. to be ‘so rare that even the best lexx. scarcely adduce an example.’ is its ordinary construction: see Palm and Rost sub voce, and cf. II. αʹ. 161; νʹ. 143; οʹ. 179, al. freq.: Od. λʹ. 313; Xen. Mem. iii. 5. 4; Hell. v. 4. 7; Eur. Med. 287. The use of the middle in the active sense is confined to later Greek.

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

It spread [διανεμηθη] . Only here in New Testament. Lit., be distributed. In 2Ti 2:17, "their word will eat as canker," is, literally, will have distribution or spreading [νομην εξει] . Bengel, however, goes too far when he represents the members of the council as speaking in the figure of a canker. "They regard the whole as a canker."

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