Acts 4:20
For we cannot but speak the things which we have seen and heard.
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- Vulgate (Clementine)
- Non enim possumus quæ vidimus et audivimus non loqui.
- Greek New Testament (SBLGNT)
- οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν.
Haydock's commentary
We have seen and heard. From these words, St. Chrysostom makes some important remarks on the conduct of Christians. On returning from the theatre, or any public meeting, each can relate what he has seen and heard. This is the fruit they reap from attending at public places of amusement; and would to God it were merely pleasure unmixed with poison. But on returning from Church, where they have been for instruction, they remember nothing, speak of nothing they have seen or heard. All is silence. Not even a thought is turned on what has been performed. (Hom. x. in Act.)
It is a curious fact, which the apologists for the innocence of modern plays would do well to attend to, that the theatre has always been avoided by the good and the virtuous of every age. When one of the ancient Fathers was exorcising a female demoniac, who had been possessed at the theatre, and bade the devil to depart; No, replied he, I had a right to take possession of her, for I found her in my own house. (Haydock)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom, Matthew VII. 21
But the Apostles not so, but how? “We cannot but speak the things which we have seen and heard.” Seest thou a noble spirit? seest thou a rock laughing waves to scorn? seest thou a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. …
St John Chrysostom The Homilies of St. John Chrysostom, Matthew X. 16
Hast thou seen the harmlessness of the dove? Behold the wisdom of the serpent. “For we cannot but speak the things, which we know and have heard.” Seest thou how we must be perfect on all points, so as neither to be abased by dangers, nor provoked by anger?
St John Chrysostom A Commentary on the Acts of the Apostles, Homily VIII on Acts iii. 1
Everywhere we find these two Apostles in great harmony together. “To him Simon Peter beckoned.” ( John xiii. 24 .) These two also “came together to the sepulchre. ( Ib. xx. 3 et seq. ) And concerning John, Peter said unto Christ, “And what shall this man do?” ( Ib. xxi. 21 .) Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all put in commotion. Observe again that they do not come to them purposely; so clear were they of ambition, so closely did they imitate their Master. Why now did they go up to the temple? Did they still live as Jews? No, but for expediency ( χρησίμως ). A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily X on Acts iv. 1
“Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus.” ( v. 13 .) The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. “And beholding the man which was healed standing with them, they could say nothing against it.” ( v. 14 .) Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. “But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?” ( v. 15 .) See the difficulty they are in, and how the fear of men again does everything. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily X on Acts iv. 1
“And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.” ( v. 5 .) Again in Jerusalem: and there it is that men’s blood is poured out; no reverence for their city either; “And Annas, and Caiaphas,” etc. ( v. 6 .) “And Annas,” it says, “and Caiaphas.” His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! “By what name have ye done this?” Why dost thou not speak it, what it is, but keepest that out of sight? “By what name have ye done this?” ( v. 7 .) And yet he affirmed, It was not we that did it. “Ye rulers of the people,” etc. ( v. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XIII on Acts v. 17, 18
But it is necessary now to look over again what we have read. “But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. Brought them forth.” (Recapitulation, v. 19, 20 .) He did not bring them away to benefit themselves thereby, but, “Stand,” he says, “and speak in the temple to the people.” But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this. “Did we not straitly charge you?” ( v. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).