Acts 4:23-28

After hearing the apostles’ report, the Christians sought the Lord (Gr. Despota, sovereign ruler) in prayer.

"Three movements may be discerned in this prayer of the early church: (1) God is sovereign (Acts 4:24). (2) God’s plan includes believers’ facing opposition against the Messiah (Acts 4:25-28). (3) Because of these things they petitioned God to grant them boldness to preach (Acts 4:29-30)." [Note: Toussaint, "Acts," p. 364.]

The believers contrasted God’s position with that of His servants David (Acts 4:25), Jesus (Acts 4:27; Acts 4:30), and themselves (Acts 4:29). The word translated "servant" (pais), used of David and Jesus, contrasts appropriately with the word rendered "bond-servants" (doulos), used of the disciples.

The opening reference to God’s creative power in the disciples’ prayer (Acts 4:24) has many parallels in other Old Testament prayers (e.g., Exodus 20:11; Nehemiah 9:6; Psalms 146:6; Isaiah 42:5; cf. Acts 14:15; Acts 17:24). This was a common and appropriate way to approach God in prayer, especially when a request for the exercise of that power followed, as it did here (cf. 2 Kings 19:15-19; Isaiah 37:15-20).

Note the testimony to the divine inspiration of Psalms 2 contained in Acts 4:25. God is the author of Scripture who has worked through human instruments to announce and record His revelations (cf. 2 Timothy 3:16; 2 Peter 1:21).

The believers saw a parallel to Jesus’ crucifixion in the psalmist’s prophecy that Messiah would experience opposition from Gentiles and leaders. This prophecy will find its fullest fulfillment in events still future from our time in history. God anointed Jesus at His baptism (cf. Acts 10:38). David’s references to Gentiles, the peoples, kings, and rulers (Acts 4:25-26) applied to the Roman Gentiles, the Israelites, Herod, and Pontius Pilate (Acts 4:27). However the believers saw God’s sovereign hand (the ultimate effective cause) behind human actions again (the secondary instrumental cause, Acts 4:28; cf. Acts 2:23 a; Acts 3:18).

"They see in this beginning of persecution the continued fulfilment [sic] of Scripture which had been evident in the Passion of Jesus." [Note: Neil, p. 91.]