Home | Acts Home | Studies Home
Prayer in the Face of Persecution
Passage To Study: Acts 4:23-31
23And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. 24So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them, 25who by the mouth of Your servant David have said: ‘Why did the nations rage, And the people plot vain things? 26 The kings of the earth took their stand, And the rulers were gathered together Against the LORD and against His Christ.’ 27“For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28to do whatever Your hand and Your purpose determined before to be done. 29Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, 30by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.” 31And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.
(Verse 23) - Their own company - They joined the other apostles and Christians, (Acts 2:44-45).
And reported - It doubtless became a subject of interesting inquiry what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them and be silent, or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry, and they very properly sought the counsel of their brethren, and looked to God for direction, an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty.
(Verse 24) - They lifted up their voice - To lift up the voice, among the Hebrews, was a phrase denoting either an “address” to the people (Judg. 9:7), or a phrase expressive of “weeping” (Gen. 29:11; Judg. 2:4; Ruth 1:9; 1 Sam. 24:16), or of “prayer.” To lift up the voice to God means simply they PRAYED to Him. Actually, we can see that there would be elements of all three meaning here. They were addressing or reporting to God as a community and as individuals. They were also mourning over the condition of the people and of their nation. Ultimately, they were praying and asking God to direct them and provide for them the wisdom to know where and how to go on from here.
With one accord - Unitedly. Properly, with one mind or purpose. (See Acts 1:14). The union of the early Christians is often featured in the Acts of the Apostles. Thus far, there was no dissension in their society, and everything has the appearance of the most entire affection and confidence.
Lord - Greek: “Despota.” From this word is derived the word “despot.” This is not the usual word employed by which to address God. The word used here denotes “one who rules over others,” and was applied to the highest magistrate or officer. It denotes “authority; power; absoluteness in ruling.” It is a word denoting more authority in ruling than the other. That more commonly denotes a property in a thing; this denotes “absolute rule.” (It is applied to God in Luke 2:29; Rev. 6:10; Jude 1:4; to Jesus Christ, 2 Pet. 2:1; to masters, 1 Tim. 6:1; Tit. 2:9; 1 Pet. 2:18; to husbands, 1 Pet. 3:6; and to a possessor or owner, 2 Tim. 2:21). It is most appropriate here for a couple reasons. First, they had been hauled before the highest court (humanly speaking)n in the land. It only makes sense that they would appeal to the higher authority to overrule that antagonistic authority. Also, they are going to ask God to use His “despotic” authority to overrule human affairs and to take a sovereign hand in the affairs of men. It is entirely appropriate that they use this name.
Thou art God - This ascription of praise seems to have been designed to denote their sense of his power to deliver them, and of his right to dispose of them. They were employed in his service; they were encompassed with dangers; and they acknowledged him as their God, who had made all things, and who had an entire right to direct, and to dispose of them for his own glory. In times of danger and perplexity we should remember that God has a right to do with us as he pleases; and we should go cheerfully, and commit ourselves into his hands. He has the privilege to put us wherever He wishes, but also bears the responsibility to care for us in that place to which He sends us.
Which hast made - This passage is taken directly from Ps. 146:6. (Compare Rev. 14:7).
(Verse 25) - Who by the mouth - (Ps. 2:1-2). This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles, made in solemn prayer, that God himself spoke by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy; they plead that this was a thing foretold; and as God had decreed it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come.
They inferred, therefore, that Jesus was the Messiah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Ps. 2:1-2, and is an exact quotation from the Septuagint (the Greek version of the OT). This proves that the Psalm had reference to the Messiah. Thus, it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David, but on what occasion is not known; nor is it relevant to our present purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Some suppose that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, etc.; and that, in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more certain opinion is, that it referred directly and perhaps even solely to the Messiah.
Why did the heathen - The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity, and not merely to the opposition made to the Messiah himself, and to the act of putting him to death. It is interesting that such a quote is used in regard to the Jews themselves. In Psalms, this refers to nations outside of the Jewish nation. Here, however, it refers to Israel. This is likely because Israel was behaving as “nation” and not as the elect nation of God. She should have recognized her Messiah and welcomed Him with open arms; but, alas, she did not, instead choosing to reject and crucify Him, and persecute His messengers.
Rage - This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means that the progress of the gospel would encounter tumultuous opposition, and that the excited nations would rush violently to put it down and destroy it. The opponents of God react viscerally to the Gospel, and we need to remember this truth. It is a fundamental thing to their nature that they respond to the Gospel thus. It is a matter of their “gut reaction” and not so much a pure matter of their mind. They apply their minds to it, but it is not primarily an intellectual, but an emotional thing.
And the people - The expression “the people” does not refer to a class of people different essentially from the pagan. The “pagan,” Hebrew and Greek, “the nations,” refer to people as organized into communities; the expression the people is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; that is, the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. It might be said, perhaps, that the “Nation” refers to the whole, and the “people” indicates that it was the reaction of the ones who made up that nation as well as their leadership.
Imagine - The word “imagine” does not quite express the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed “thought,” “plan,” “purpose,” in opposing the Messiah. Their “gut reaction” caused them to plan and set about using all of their resource and wisdom in opposing Him.
Vain things - The word used here is a literal translation of the Hebrew, and means usually “empty,” as a vessel. which is not filled; then “useless,” or what amounts to nothing, etc. Here it means that they devised a plan which turned out to be vain or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and because he could overrule even their opposition to advance his cause. This must be the case with all of the plans and schemes of men to oppose God. If god is truly “Despotes”, and He is, then how can their opposition succeed?
(Verse 26) - The kings of the earth - The Psalmist specifies more particularly that kings and rulers would be opposed to the Messiah. This had occurred already by the opposition made to the Messiah by the rulers of the Jewish people, and it would be still more evinced by the opposition of princes and kings as the gospel spread among the nations. Some have observed that this might be a poetic reference to men, as man was given rulership over the earth, and not necessarily a reference to the ruling class of men themselves. However, this is not the normal use of the phrase.
Stood up - The word used here commonly means “to present oneself, or to stand forth, for the purpose of aiding, counseling,” etc. But here it means that they “rose,” or “presented themselves,” to evince their opposition. They stood opposed to the Messiah, and offered resistance to him. It is not accidental, but is deliberate and even official.
The rulers - This is another clear instance of the Hebrew parallelism. The word does not denote another class of people from kings, but expresses the same idea in another form, or in a more general manner, meaning that all classes of persons in authority would be opposed to the gospel.
Were gathered together - Hebrew, consulted together; were united in a consultation. The Greek implies that they were assembled for the purpose of consultation. It was not the intent of one who lead the others along, but was their united and unanimous purpose of their heart and minds together. Note that this is a marked contrast to the united and unanimous heart of the believing community expressed in just a verse or two.
Against the Lord - In the Hebrew, “against Yahweh.” This is the special name which is given in the Scriptures to God. They rose against his plan of appointing a Messiah, and against the Messiah whom he had chosen. Their opposition was against the very God Who had given their nation rise in the first place. Yahweh was the God of Israel! Their following of their heart’s reaction and opposition to God lead them to take a stand against the very God Who had given them all that they had in the first place!
Against his Christ - Hebrew, against his Messiah, or his Anointed. (See Matt. 1:1). This is one of the places where the word “Messiah” is used in the Old Testament. The word occurs in about 40 places, and is commonly translated “his anointed,” and is applied to kings. The direct reference of the word to the Messiah in the Old Testament is not frequent. This passage teaches that opposition to the Messiah is opposition to Yahweh. This is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is opposed to God. He that neglects him neglects God. He that despises him despises God, (Matt. 10:40; 18:5; John 12:44-45; Luke 10:16), “He that despiseth me, despiseth him that sent me.” The reasons of this are:
(1) That the Messiah is “the brightness of the Father’s glory, and the express image of his person,” (Heb. 1:3).
(2) He is equal with the Father, possessing the same attributes and the same power, (John 1:1; Phil 2:6).
(3) He is appointed by God to this great work of saving people. To despise him, or to oppose him, is to despise and oppose him who appointed him to this work, to have contempt for his counsels, and to set him at naught.
(4) His work is dear to God. It has engaged his thoughts. It has been approved by him. His mission has been confirmed by the miraculous power of the Father, and by every possible manifestation of his approbation and love. To oppose the Messiah is, therefore, to oppose what is dear to the heart of God, and which has long been the object of his tender entreaty. It follows from this, that they who neglect the Christian religion are exposing themselves to the displeasure of God, and endangering their everlasting interests. No man is safe who opposes God; and no man can have evidence that God will approve him who does not embrace the Messiah, whom He has appointed to redeem the world.
(Verse 27) - For of a truth - Truly; in reality.
Thy holy child Jesus - The word “child” is commonly applied to infants, or to sons and daughters in very early life. The word which is used here is different from what is commonly applied to the Lord Jesus. The latter expresses sonship without respect to age. The word which is here used also sometimes expresses sonship with out any regard to age, and the word “son” would have been a more happy translation. Thus, the same word is translated in (Acts 3:13, 26. In Acts 20:12), it is translated “young man.” This is a conscious and deliberate reference to the coming of Christ, as a babe, to the world in order to redeem man from the condemnation that was a function of the very wickedness that was being expressed here against the Apostles.
Both Herod - (Luke 23:1-12).
With the Gentiles - The Romans, to whom he was delivered to be crucified.
The people of Israel - The Jews, who were excited to this by the rulers, (Matt. 27:20).
(Verse 28) - For to do - (See Acts 2:23; 3:18). The facts which are brought to view in these verses are among the most remarkable on record. They are briefly these:
(1) That the Jewish rulers were opposed to the Messiah, and slew him.
(2) That the very people to whom he came, and for whose benefit he labored, joined in the opposition, so that it became the act of a united people.
(3) That the Romans, who were there as a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the executioners.
(4) That thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah.
(5) That the rulers of the Roman people, the emperors, the statesmen, the philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress.
(6) That the people of the empire, the mass of people, were easily prevailed upon to join in the persecution, and to endeavor to arrest its progress.
(7) That the gospel has encountered similar difficulties and opposition wherever it has been faithfully presented to the attention of people. It has become a very serious question why this has been; on what pretence this opposition has been vindicated, or how it can be accounted for - a question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and that most gross accounts of their scandalous conduct were propagated by those who chose to persecute them. But such accounts are not now believed, and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on things account that the first opposition arose to Christ and his religion.
It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words:
(1) The Jewish rulers were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a Messiah of a different rank and character; and all their prejudices rose at once against his claims to this high office, (Matt. 27:18; Mark 15:10).
(2) The common people, disposed extensively to acknowledge his claims, were urged on by the enraged and vindictive priests to demand his death, (Matt. 27:20).
(3) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent.
(4) The Christian religion, in its advances, struck at once at the whole fabric of superstition in the Roman empire and throughout the world. It did not, like other religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven with all the habits of the people; they were connected with all the departments of the state; they gave occupation to a vast number of priests and other officer who obtained their livelihood by the existing superstitions, and who brought, of course, all the supposed sacredness of their character to support them. A religion which attempted to overthrow the whole fabric, therefore, at once excited all their malice. The monarchs whose thrones were based on the existing state of things, and the people who venerated the religion of their ancestors, would be opposed to the new system.
(5) Christianity was despised. It was regarded as one form of the superstition of the Jews, and there were no people who were regarded with so much contempt by other nations as the Jews. The writings of the Romans on this point are full proof.
(6) The new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of that wickedness; sought the great cities where crimes and pollutions were concentrated, and boldly reproved every form of prevailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes it is not wonderful that the early Christians were persecuted. If it be asked.
(7) Why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked:
(a) That the human heart is the same that it always was, opposed to truth and righteousness;
(b) That religion encounters still a host of sins that are opposed to it - pride, envy, malice, passion, and the love of the world;
(c) That there has always been a special opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and,
(d) That all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, self-denial, and love.
On the whole, we may remark here:
(1) That the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its divine origin. It has been fairly tried, and still survives. It was well to put it to the rest, and to bring to bear on it everything which had a tendency to crush it, and thus to furnish the highest proof that it is from God.
(2) This religion cannot be destroyed; it will triumph; opposition to it is vain; it will make its way throughout the world; and the path of safety is not to oppose what God is intending to establish in the earth. Sinners who stand opposed to the gospel should tremble and be afraid, for sooner or later they must fall before its triumphant advances. It is not SAFE to oppose what has already been opposed by kings and rulers in every form, and yet has triumphed. It is not WISE to risk one’s eternal welfare on the question of successful opposition to what God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should “break” his enemies “with a rod of iron, and dash them in pieces like a potter’s vessel,” (Ps. 2:9).
(Verse 29) - Behold their threatenings - So look upon them as to grant us deliverance. They did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose would involve them in danger. With this purpose they implored the protection of God; they asked that he would not suffer them to be deterred from speaking boldly; and they sought that constant additional proof might be granted of the presence and power of God to confirm the truth of their message.
And grant - This is an instance of heroic boldness, and a determination to persevere in doing their duty to God. When we are assailed by those in power; when we are persecuted and in danger, we should commit our way unto God, and seek his aid, that we may not be deterred from the path of duty.
(Verse 30) - By stretching forth thine hand - The apostles not only desired boldness to speak, but they asked that God would continue to work miracles, and thus furnish to them, and to the people, evidence of the truth of what they delivered. They did not even ask that he would preserve their lives, or keep them from danger. They were intent on their work, and they confidently committed their way to God, making it their great object to promote the knowledge of the truth, and seeking that God would glorify himself by establishing his kingdom among people. The phrase is interesting because the stretching forth of the hand is but the smallest of actions on the part of God. It not any major thing that they ask, but that God simply take the most basic of actions on their behalf.
Signs and wonders - Miracles. (See Acts 2:43.)
(Verse 31) - And when they had prayed - The event which followed was rightly regarded by them as an evidence that God heard their prayer.
The place was shaken - The word which is translated “was shaken” commonly denotes “violent agitation,” as the raging of the sea, the convulsion of an earthquake, or trees shaken by the wind, (Matt. 11:7; Acts 16:26; Heb. 12:26). The language here is suited to express the idea of an earthquake. Whether the motion was confined to the house where they were is not said. They probably regarded this as an answer to their prayer, or as an evidence that God would be with them:
(1) Because it was sudden and violent, and was not produced by any natural causes;
(2) Because it occurred immediately, while they were seeking divine direction;
(3) Because it was an exhibition of great power, and was an evidence that God could protect them; and,
(4) Because a convulsion so great, sudden, and mighty was suited at that time to awe them with a proof of the presence and power of God. A similar instance of an answer to prayer by an earthquake is recorded in Acts 16:25-26. (Compare Acts 2:1-2). It may be added, that among the Jews an earthquake was very properly regarded as a striking and impressive proof of the presence of Yahweh, (Isa. 29:6; Ps. 68:8, “The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel.” See also the sublime description in Hab. 3, particularly Acts 4:6-11). (Compare Matt. 27:54). Among the pagan, an earthquake was regarded as proof of the presence and favor of the Deity.
They were all filled - (See Acts 2:4). Their being filled with the Holy Spirit here rather denotes their being inspired with confidence or boldness than being endowed with new powers, as in Acts 2:4.
I need to take a lesson here about how to pray in the face of persecution:
It is then that we can be sure that God will meet with us and answer our prayers, enabling us to obey and serve Him as He desires and commands.
I need to do as this passage guides me!