Day: May 24, 2021

Notes on Prayer: Acts 4:23-31

Among the speeches (and sermon-speeches) in the book of Acts, that of 4:23-31 is properly not a speech, but a prayer to God. One might even make the claim that it is the earliest Christian prayer on record. Certainly, to the extent that what the author presents in these verses accurately reflects the historical situation, such a claim would be justified. The prayer-speech in 4:23-31 is, however, a literary work more than it is a stenographic record of what was said at the time. It takes the words, thoughts, and sentiments of the early Jerusalem Christians, and presents them as a single voice. This is appropriate, since the narrative in chapters 1-8 repeatedly emphasizes the unity of believers—how they were all of a single mind and purpose, best expressed by the use of the term o(moqumado/n (“[with] one impulse”, cf. 1:14; 2:46; 4:24; 5:12; 8:6). This unity of thought and purpose is reflected in the prayer of believers, as indeed it should be for us today.

For the Monday following Pentecost (“Pentecost Monday”), I thought it worth providing a study, as part of the “Monday Notes on Prayer” feature on this site, of the prayer-speech in 4:23-31. In doing so, I have adapted an article from my earlier series on the “Speeches of Acts”. In considering the context of Acts 4:23-31, it is best to begin with an outline of chapters 3 and 4, dividing the overall arc into three distinct narrative sections, each of which contains a speech. 4:23-31 belongs to the third (final) section:

    • Introductory/Core Narrative—the healing Miracle (3:1-10)
    • First speech by Peter (3:12-26), with narrative introduction in v. 11 joining to v. 1-10
    • Narrative Summary (4:1-4)
    • Second Narrative (introduction)—Peter and John brought before the Sanhedrin (4:5-7)
    • Second speech by Peter (4:8-12)
    • Narrative Conclusion/Summary (4:13-22)
    • Third Narrative (introduction)—Disciples gather together (4:23)
    • Speech (Prayer) by the Disciples, addressed to God (4:24-30)
    • Narrative Summary (4:31)

Even if 4:23-31 is properly a prayer to God, it very much follows the same sermon-speech pattern that governs the other speeches in the book:

    • Narrative Introduction (v. 23)
    • Introductory Address, with kerygmatic detail (v. 24)
    • Citation from Scripture (vv. 25-26)
    • Exposition and Application (vv. 27-28)
    • Concluding Exhortation (vv. 29-30)
    • Narrative Summary (v. 31)

This confirms the literary character of the prayer-speech, and makes it unique and distinctive among the notable examples of early Christian prayer.

Narrative Introduction (verse 23)—this introduction also joins with the narrative in vv. 13-22, emphasizing succinctly several points which are key motifs in the book of Acts:

    • the disciples are loosed [i.e. set free] from (custody)—the opening participle a)poluqe/nte$
    • they go (return) to “th(eir) own (people)” [tou\$ i)di/ou$]—i.e. their fellow believers, gathered together (implied)
    • they give forth the message (a)ph/ggeilan) regarding what was said and done to them—part of the overall message/proclamation of the apostles

Introductory Address (verse 24)—this follows the same narrative pattern used in v. 23:

    • “and being loosed from (custody), they went…and announced….” (v. 23)
    • “and (the ones) hearing,… they lifted up voice…” (v. 24)

Here we also find the keyword o(muqumado/n (homothumadón), mentioned above— “of one impulse” (or, “of one mind, of one accord”), used numerous times throughout the early chapters of Acts (1:14; 2:46; 5:12; 8:6) to express Christian unity and solidarity.

Since vv. 23-31 represents a prayer (and not an ordinary speech), the address is not to a surrounding crowd, but to God. Parallels to this prayer in Isaiah 37:16-20; 2 Kings 19:15-19 (Hezekiah’s prayer) have been noted, and the author (or an underlying tradition) may have used the OT passage as a pattern; note also similarities of language in Psalm 146:6; Neh 9:6. The title despo/th$ (despót¢s), “master, ruler”, used in addressing God, is somewhat rare in the New Testament, though by no means uncommon (Lk 2:29; 1 Tim 6:1-2; 1 Pet 2:18, etc). For the use of this conventional, ritualistic language for God as Creator elsewhere in early Christian preaching, see esp. Acts 14:15.

Citation from Scripture (verses 25-26)—this is from Psalm 2 (vv. 1-2), one of the most popular and often-cited “messianic” Psalms in the early Church (see my earlier study on this Psalm), verse 7 being especially applied to Jesus (in Acts 13:33; Heb 1:5; 5:5, and Luke 3:22b [v.l.]). But verses 1-2 also seem early on to have been related to Jesus’ suffering and death, in much the same way that they are interpreted here in Acts 4:25b-26. Cf. on the Exposition below.

The text of Psalm 2:1-2 here matches that of the Greek LXX precisely. However, nearly all scholars and textual critics are in agreement that the sentence which introduces the Scripture (in v. 25a), at least as reflected in the ‘earliest and best’ manuscripts (Ë74 a A B E 33 al), is syntactically garbled, preserving a primitive corruption. This is not so obvious in standard English translations (which attempt to smooth over the text), but is readily apparent in Greek. A literal rendering of the text as it stands (such as in the NA27 critical edition) is nearly impossible:

“the (one who) of our Father through the holy Spirit (of[?] the) mouth of David your child, said…”

The Majority text (primarily much later MSS) reads simply “the (one who) said through the mouth of David your child…” But this is generally regarded as a natural simplification and clarification; for, if it were original, how could the apparent confusion in early, otherwise reliable MSS such as B et al ever have been introduced? There are a number of suggestions to explain the older text, such as mistranslation from an Aramaic original. An interesting theory holds that Acts was left in an unfinished state, and v. 25a had different drafts of the sentence which ended up being accidentally combined; indeed, there do appear to be three distinct phrases jumbled together: (a) “through our father (David)…”, (b) “through the holy Spirit…”, (c) “through David your child/servant…”. I am somewhat inclined to think that tou= patro\$ h(mw=n was originally a reference to God as “the One (who is) of our Fathers [pl.] (Abraham, Isaac, and Jacob)”, as in Acts 3:13, but was subsequently misread as referring to David. The remaining confusion then has to do with the position (and place) of pneu/mato$ a(gi/ou (“[of] the holy Spirit”), either as a mistaken insertion, or as part of a complicated syntax which scribes found difficult to follow. Perhaps the original text (at least the basic sense of it) would have been something like:

“the (God) of our Fathers, (who) by the holy Spirit, through the mouth of David your child/servant, said…”

For more on detail on the text of v. 25a, see the UBS/Metzger Textual Commentary of the Greek New Testament (2d edition), pp. 279-281.

Exposition and Application (verse 27-28)

The key verb from Ps 2:1-2 (suna/gw, “lead/bring together”) is given in emphatic position in verse 27: “For upon truth [i.e. truly] they were brought together [sunh/xqhsan]…”, using the same form of the verb as in the Psalm (cf. also a similar use earlier in 4:5). The expression e)p’ a)lhqei/a$ (“upon truth, truly”) is common in the LXX and is used elsewhere in Luke-Acts (Lk 4:25; 20:21; 22:59; Acts 10:34); here it emphasizes the fulfillment of the Psalm (understood as prophecy). The specific application continues with the next phrase—”in this city, upon your holy child Yeshua whom you anointed…” The use of “child/servant” (pai=$) and the image of Jesus specifically as “Anointed” (xristo/$, here the verb xri/w [cf. Lk 4:18; Acts 10:38]) echo kerygmatic statements in the earlier sermon-speeches (in Acts 3:13, etc). Also expressed previously (cf. Acts 2:23), is the idea that the suffering and death of Jesus took place according to the sovereign will, foreknowledge and (predetermined) plan of God (v. 28). There seems to be a precise fulfillment for each of the four groups mentioned in Ps 2:1-2:

    1. The Nations [i.e. Gentiles/non-Jews] (e&qnh)—in v. 27 the e&qnh are principally the Romans (i.e. Roman government).
    2. The Peoples [laoi/], originally synonymous with e&qnh, but in v. 27 clarified as the “peoples [pl.] of Israel” (i.e. the Jewish people collectively, or generally).
    3. The Kings [oi( basilei=$]—here, king Herod (cf. Lk 23:6-12, otherwise Herod does not appear in the Passion accounts).
    4. The Chiefs/Rulers [oi( a&rxonte$]—i.e. the Roman governor Pontius Pilate, who plays a key role in the Passion narrative and early kerygma.

Originally, Psalm 2 was a royal psalm presumably set in the context of the inauguration/coronation/enthronement of the (new) king. The accession of a new king (often a child or young man) was typically an occasion when vassals and ambitious nobles might take the opportunity to rebel and carve out power or territory for themselves. This is the situation generally described in vv. 1-3; God’s response, with a promise to stand by the king and secure his rule, follows in vv. 4ff. The king was anointed (v. 2) and, symbolically, was also God’s son (v. 7)—two titles and expressions which, of course, caused this Psalm to be applied to Jesus from the earliest time.

Concluding Exhortation (verses 29-30)

As this speech is a prayer, the exhortation primarily takes the form of a request/petition to God: “And now [kai\ ta\ nu=n], Lord, look upon [e)pi/de]…” For the expression  kai\ ta\ nu=n, cf. 2 Kings 19:19 [LXX] and in Acts 5:38; 17:30; 20:32; 27:22; or a similar contextual parallel to the imperative e)pi/de, cf. Isa 37:17 [LXX]. There are two parts to the request:

    1. look upon [e)pi/de] their [i.e. the religious leaders’] threatening (words and action)s
    2. give [do/$] to believers [God’s slaves/servants] so that they are able, with all parrhsi/a… —to speak [lalei=n] God’s word (i.e. God speaking through the believers) —to stretch out [e)ktei/en] God’s hand, in order to bring about healing and for there to be “signs and wonders”

They clearly ask to be made instruments of God’s own work and power, with the emphasis that miracles come to be done “through the name” [dia\ tou= o)no/mato$] of Jesus (cf. Acts 2:21, 38; 3:6, 16; 4:7, 10, 12, 17-18). Note also the references again to Jesus as “holy” [a%gio$] and “child/servant” [pai=$], titles characteristic of early Gospel preaching in Acts.

Two other expressions are worthy of special notice:

    • the term parrhsi/a, “speaking out (with) all (freedom/boldness)”, i.e. “out-spokenness”—a key word in Acts (cf. 2:29; 4:13, 31, and again in the concluding verse 28:31); it implies speaking openly, in public.
    • “speak the word (of God)” [lalei=n to\n lo/gon]—a common theme and expression in the book, cf. Acts 4:29, 31; 8:25; 11:19f; 13:46; 14:1, 25; 16:6, 31; and similarly (with variation) in several dozen other verses. Lo/go$, typically translated “word” is perhaps better rendered “account”, as this emphasizes the descriptive and narrative element central to early Gospel preaching and proclamation.

Both of these details appear together again at the end of verse 31 (below).

Narrative Summary (verse 31)—

“And (on) making their need (known) [i.e. making their request], the place in which they were brought together was shaken, and they all were filled (full) of the holy Spirit and spoke the word/account [e)la/loun to\n lo/gon] of God with all (freedom/boldness) of speech [parrhsi/a$].”

This verse echoes the earlier manifestation of the Spirit in the Pentecost narrative (Acts 2:1-4); the common elements are:

    • The disciples are all together (in one place) [2:1, the expression e)pi\ to\ au)to/]
    • The manifestation of the Spirit is accompanied by theophanous elements—in 2:2 there is the sound of a mighty wind and appearance of fire; in 4:31 there is shaking (saleu/w), as of an earthquake.
    • The disciples are all filled with the holy Spirit (2:4)

Shaking (or an earthquake) is a common feature of God’s manifestation (theophany) to human beings—cf. Exodus 19:18; 1 Kings 19:11; Isa 6:4; also Josephus Antiquities 7.76-77. This sort of divine appearance in response to prayer may not have a precise parallel in the Old Testament, but it is certainly common enough to ancient religious thought (and experience)—for examples from the Greco-Roman world, cf. Ovid Metamorphoses 15.669-72, Virgil Aeneid 3.88-91 [for these and several other references above, I am indebted to E. Haenchen, The Acts of the Apostles (Westminster Press: 1971), pp. 226-229].

Acts 2:1-4 and 4Q376

Acts 2:1-4 and 4Q376

One of the most striking features of the Pentecost narrative in Acts 2:1-4ff is the description of the coming of the Spirit upon the early believers as they are gathered together. The details are evocative of the ancient Near Eastern theophany (spec. the storm theophany) tradition, such as the famous Sinai theophany of Exodus 19-20. These details indicate the manifestation of God (El-YHWH): His presence on earth among His people, expressed through imagery associated with the storm—clouds, wind, thunder, fire, etc. Traditionally, the Sinai theophany, which marked the establishment of the covenant between YHWH and Israel, was associated with the Feast of Weeks (Pentecost); on the dating in support of this, cf. Exod 19:1; 2 Chron 15:8-15. The Torah, which served as the terms of the covenant, was given to the people (through Moses), in the context of this theophany (Exod 19-23), and the covenant was ratified in YHWH’s presence (chap. 24).

The Pentecost scene and narrative in Acts draws upon this line of tradition, only now it is a new covenant established among God’s people—who are believers in Christ. God is manifest through the presence of His Holy Spirit, and, just as the Torah was given at Sinai, so now the Gospel is proclaimed to all the people, as they are gathered together. The believers (the apostles and others) are the vehicle for this new manifestation of God’s presence; the Spirit comes upon them all collectively, as a Community, rather than upon one chosen individual (Moses).

The theophanous details in the Acts narrative are indicated in verses 2 and 3:

“And there came to be, without (any) shining (in advance) [i.e. unexpectedly], a sound (from) out of heaven, just as (of) a violent wind [pnonh/] being carried (along), and it filled the whole house (in) which they were sitting; and there was seen by them, being divided throughout, tongues as if of fire [glw=ssai w(sei\ puro/$], and it sat upon each one of them…”

The coming of the Spirit is marked by sound (a roaring) and the idea of wind (play on the related words pnoh/ and pneu=ma) blowing through the house, but is indicated more directly and immediately by the image of “tongues of fire” resting upon each of the believers. The motif of tongues is certainly related to the phenomenon of the early Christians miraculously speaking in tongues (i.e. other languages). Indeed, there is word-play of this sort throughout these verses; note the parallels:

    • Believers sitting (kaqh/menoi) together
      • The sound of the rushing wind (pnoh/) filled (e)plh/rwsen) the house
        • The tongues (glw=ssai) of fire came upon the believers
    • The fire (of the Spirit) sat (e)ka/qisen) upon each believer
      • The believers were filled (e)plh/sqhsan) with the holy Spirit (pneu=ma)
        • They began to speak in other tongues (glw=ssai)

While this may explain the use of “tongues” to describe the coming of the Spirit in the form of fire (cf. Matt 3:11 par), it is worth noting that the expression “tongues of fire” is attested in at least two other texts from the first centuries B.C./A.D. While the basic image is perhaps natural—i.e., a flame in the shape of a tongue, along with the idea of fire devouring/consuming (like a mouth), etc—it is interesting to consider how the expression itself is used.

4Q376 / 1Q29

The corresponding Hebrew expression (vva@ tonv)l=, “tongues of fire”) occurs in the Qumran text 4Q376 (= 1Q29). This small text-fragment provides an interesting example of the difficulties involved in trying to determine the context and nature of many of the Dead Sea Scroll writings. At least one fragment survives, preserving portions of three columns; what survives of each column is different enough for it to be unclear just how the text of the columns is related.

Column 1

This snippet (requiring some restoration) apparently refers to a sacrificial priestly ritual, involving the Urim and Thummim:

“[…and before the de]puty of the anointed priest […a young bul]lock from the herd and a ram […] […] for the Urim”

The expression “anointed [j^yv!m*] priest” is perhaps significant, given the evidence at Qumran for an Anointed (Messianic) priest figure-type as part of the Community’s Messianic expectation (cf. Part 9 of the series “Yeshua the Anointed”).

Column 2

“[…] the stone, like […] […]they will provide you with light and he will go out with it with tongues of fire; the stone of the left side which is at its left side will shine to the eyes of all the assembly until the priest finishes speaking. And after [the cloud (?)] has been removed […] and you shall keep and d[o al]l [that] he tells you. And the proph[et…] […] who speaks apostasy […] […Y]HWH, God of […]”
The words in italics above represent the corresponding parts of the same text (presumably) in 1Q29 which go beyond what is preserved in 4Q376.

This portion of the fragment preserves more substantial text, and includes the expression “tongues of fire”. The reference to the “stone of the left side” suggests that a ritual involving the Urim and Thummim (Exod 28:30, etc) is still in view. The ‘shining’ of one stone or the other (on the right or left side) indicated the will of God. This oracular technique, of which we have little actual detail in the Old Testament, was reserved for the priests (Lev 8:8; Num 27:21; Deut 33:8, etc). The reference to a (false) prophet, in the corresponding portion of 1Q29, may reflect an intentional contrast between priest and prophet, with the priesthood being given a higher position of authority and access to God’s will. The text 4Q375, which many commentators feel is related in some way to 4Q376, deals specifically with the question of how to determine the true prophet vs. the false (cf. Deut 13:1-5), and what steps must be taken in response.

Column 3

“in accordance with all this judgment. And if there were in the camp the Prince of the whole congregation, and […] his enemies, and Israel is with him, or if they march to a city to besiege it or in any affair which […] to the Prince […] … […] to field is far away […]”

It is hard to be certain, but the preserved portion in this column seems to give an example of the sort of priestly message that comes with the shining stone of the Urim/Thummim oracle. Such oracles would be consulted prior to the beginning of a military campaign, for example, and almost certainly the Urim/Thummim would have been consulted for this purpose (cf. 1 Sam 14:41; 28:6, and compare the consultation of prophets in 1 Kings 22:5-28, etc). The expression “Prince of the congregation” in the Qumran texts tends to have Messianic significance—i.e. the Anointed leader of Israel who will specifically have (political/military) leadership over the Community (as the faithful remnant of Israel) in the end-time. This part of the text may indicate the relationship between the Davidic and Priestly Messiahs of the Community, intended to illustrate how this will function in the end-time; the Priest receives the divine message and conveys it to the Prince for him to act.

1Q29

In addition to the main fragment (cf. above), there are 6 additional tiny fragments belonging to 1Q29 (= 4Q376). Unfortunately, they are too small to add much to our knowledge of this writing. Fragment 2 seems to mention the stone on the right side (“the right stone”), corresponding to the “stone of the left side” that shines. In this context, we have the intriguing mention of “three tongues of fire”, a detail that further defines the expression “tongues of fire” in fragment 1 (= 4Q376 col. 2), above. It may be that the three tongues refer to the stone on the left side, the stone on the right, and the priest (in the middle?); there is, however, no way to be sure.

The remaining fragments, it would seem, tend to emphasis the role of the priest in conveying the will of God (YHWH) to the people (the Community). In particular, the (Anointed) priest is equipped to explain all that YHWH wishes, and that the people are to keep and observe this instruction. From the standpoint of the Community, this involves a correct interpretation and explanation of the Torah, but also of the other Scriptures (the Prophets). The prophetic emphasis in this text (cf. also 4Q375) suggests that there is also a special inspiration that belongs to the priestly leadership of the Community, which may have been expressed in the form of oracular messages. Admittedly, there is relatively little evidence for this charismatic aspect of the teachers/leaders of the Qumran Community, but it seems to have applied to the person known as the “Teacher of Righteousness”; and, to the extent that it was part of the religious/spiritual dynamic of the Community, it could form a certain parallel with the Spirit-inspired leadership (apostles, prophets) in early Christianity.

1 Enoch

The only other occurrence of the expression “tongues of fire” in Jewish literature of the period (as far as I am aware) is found in the book of Enoch (1 Enoch). In 14:9-10 and 71:5 the expression is part of a visionary description of the heavenly realm. On his journey through the heavens, the seer encounters a great wall, built of crystals, and “surrounded by tongues of fire” (14:9). He proceeds into this fire and approaches a crystal house, or palace, part of a complex that eventually leads to the Chariot-throne of God Himself (14:10-20ff). The reference in 71:5, is part of a similar description, in poetic form, composed almost certainly by a different author and at a later time.

These references in the book of Enoch make it likely that the expression “tongues of fire” in 4Q376/1Q29 is part of a visionary/apocalyptic tendency, in certain Qumran writings, blending the heavenly realm together with the religious ritual of the Community. The Qumran Community very much considered itself to represent the “holy ones” on earth who functioned in tandem with the “holy ones” (i.e. Angels) in heaven, and this was part of the imagery in a number of texts, such as in the War Scroll and the so-called “Angelic Liturgy” (or “Songs of the Sabbath Sacrifice”). As the inspired/anointed Priest ascertains and explains the will of God, he touches upon the heavenly realm (of God’s Throne and His Angels), and the oracular response of the Urim/Thummim (the “shining” stones) is accompanied by “tongues of fire” that mark the Divine/Heavenly presence.

It is quite possible that the narrative in Acts 2:1-4 is alluding to a similar line of tradition, and that, here too, the “tongues as of fire” are meant to convey the idea of the Heavenly/Divine presence at work within the Community.

The translations of the Qumran texts above are taken from The Dead Sea Scrolls Study Edition, ed. by Florentíno García Martinez and Eibert J. C. Tigchelaar (Brill / Eerdmans: 1997-8).