Acts 4:29

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(29) And now, Lord, behold their threatenings.—The context shows that the prayer of the Church is addressed to the Father. The Apostles, who had shown “boldness of speech” (Acts 4:13), pray, as conscious of their natural weakness, for a yet further bestowal of that gift, as being now more than ever needed, both for themselves and the whole community.

MacLaren's Expositions

Acts

OBEDIENT DISOBEDIENCE

THE SERVANT AND THE SLAVES

Acts 4:25, Acts 4:27, Acts 4:29.

I do not often take fragments of Scripture for texts; but though these are fragments, their juxtaposition results in by no means fragmentary thoughts. There is obvious intention in the recurrence of the expression so frequently in so few verses, and to the elucidation of that intention my remarks will be directed. The words are parts of the Church’s prayer on the occasion of its first collision with the civil power. The incident is recorded at full length because it is the first of a long and bloody series, in order that succeeding generations might learn their true weapon and their sure defence. Prayer is the right answer to the world’s hostility, and they who only ask for courage to stand by their confession will never ask in vain. But it is no part of my intention to deal either with the incident or with this noble prayer.

A word or two of explanation may be necessary as to the language of our texts. You will observe that, in the second of them, I have followed the Revised Version, which, instead of ‘Thy holy child,’ as in the Authorised Version, reads ‘Thy holy Servant.’ The alteration is clearly correct. The word, indeed, literally means ‘a child,’ but, like our own English ‘boy,’ or even ‘man,’ or ‘maid,’ it is used to express the relation of servant, when the desire is to cover over the harsher features of servitude, and to represent the servant as a part of the family. Thus the kindly centurion, who besought Jesus to come and heal his servant, speaks of him as his ‘boy.’ And that the word is here used in this secondary sense of ‘servant’ is unmistakable. For there is no discernible reason why, if stress were meant to be laid on Christ as being the Son of God, the recognised expression for that relationship should not have been employed. Again, the Greek translation of the Old Testament, with which the Apostles were familiar, employs the very phrase that is here used as its translation of the well-known Old Testament designation of the Messiah, ‘the Servant of the Lord’ and the words here are really a quotation from the great prophecies of the second part of the Book of Isaiah. Further, the same word is employed in reference to King David and in reference to Jesus Christ. In regard to the former, it is evident that it must have the meaning of ‘servant’; and it would be too harsh to suppose that in the compass of so few verses the same expression should be used, at one time in the one signification, and at another in the other. So, then, David and Jesus are in some sense classified here together as both servants of God. That is the first point that I desire to make.

Then, in regard to the third of my texts, the expression is not the same there as in the other two. The disciples do not venture to take the loftier designation. Rather they prefer the humble one, ‘slaves,’ bondmen, the familiar expression found all through the New Testament as almost a synonym to Christians.

So, then, we have here three figures: the Psalmist-king, the Messiah, the disciples; Christ in the midst, on the one hand a servant with whom He deigns to be classed, on the other hand the slaves who, through Him, have become sons. And I think I shall best bring out the intended lessons of these clauses in their connection if I ask you to note these two contrasts, the servants and the Servant; the Servant and the slaves. ‘David Thy servant’; ‘Thy holy Servant Jesus’; us ‘Thy servants.’

I. First, then, notice the servants and the Servant.

The reason for the application of the name to the Psalmist lies, not so much in his personal character or in his religious elevation, as in the fact that he was chosen of God for a specific purpose, to carry on the divine plans some steps towards their realisation. Kings, priests, prophets, the collective Israel, as having a specific function in the world, and being, in some sense, the instruments and embodiments of the will of God amongst men, have in an eminent degree the designation of His ‘servants.’ And we might widen out the thought and say that all men who, like the heathen Cyrus, are God’s shepherds, though they do not know it-guided by Him, though they understand not whence comes their power, and blindly do His work in the world, being ‘epoch-making’ men, as the fashionable phrase goes now-are really, though in a subordinate sense, entitled to the designation.

But then, whilst this is true, and whilst Jesus Christ comes into this category, and is one of these special men raised up and adapted for special service in connection with the carrying out of the divine purpose, mark how emphatically and broadly the line is drawn here between Him and the other members of the class to which, in a certain sense, He does belong. Peter says, ‘Thy servant David,’ but he says ‘Thy holy Servant Jesus.’ And in the Greek the emphasis is still stronger, because the definite article is employed before the word ‘servant.’ ‘The holy Servant of Thine’-that is His specific and unique designation.

There are many imperfect instruments of the divine will. Thinkers and heroes and saints and statesmen and warriors, as well as prophets and priests and kings, are so regarded in Scripture, and may profitably be so regarded by us; but amongst them all there is One who stands in their midst and yet apart from them, because He, and He alone, can say, ‘I have done all Thy pleasure, and into my doing of Thy pleasure no bitter leaven of self-regard or by-ends has ever, in the faintest degree, entered.’ ‘Thy holy Servant Jesus’ is the unique designation of the Servant of the Lord.

And what is the meaning of holy? The word does not originally and primarily refer to character so much as to relation to God. The root idea of holiness is not righteousness nor moral perfectness, but something that lies behind these-viz, separation for the service and uses of God. The first notion of the word is consecration, and, built upon that and resulting from it, moral perfection. So then these men, some of whom had lived beside Jesus Christ for all those years, and had seen everything that He did, and studied Him through and through, had summered and wintered with Him, came away from the close inspection of His character with this thought; He is utterly and entirely devoted to the service of God, and in Him there is neither spot nor wrinkle nor blemish such as is found in all other men.

I need not remind you with what strange persistence of affirmation, and yet with what humility of self-consciousness, our Lord Himself always claimed to be in possession of this entire consecration, and complete obedience, and consequent perfection. Think of human lips saying, ‘I do always the things that please Him.’ Think of human lips saying, ‘My meat is to do the will of Him that sent me.’ Think of a man whose whole life’s secret was summed up in this: ‘As the Father hath given Me commandment, so’-no more, no less, no otherwise-’so I speak.’ Think of a man whose inspiring principle was, consciously to himself, ‘not My will, but Thine be done’; and who could say that it was so, and not be met by universal ridicule. There followed in Jesus the moral perfectness that comes from such uninterrupted and complete consecration of self to God. ‘Thy servant David,’-what about Bathsheba, David? What about a great many other things in your life? The poet-king, with the poet-nature so sensitive to all the delights of sense, and so easily moved in the matter of pleasure, is but like all God’s other servants in the fact of imperfection. In every machine power is lost through friction; and in every man, the noblest and the purest, there is resistance to be overcome ere motion in conformity with the divine impulse can be secured. We pass in review before our minds saints and martyrs and lovely characters by the hundred, and amongst them all there is not a jewel without a flaw, not a mirror without some dint in it where the rays are distorted, or some dark place where the reflecting surface has been rubbed away by the attrition of sin, and where there is no reflection of the divine light. And then we turn to that meek Figure who stands there with the question that has been awaiting an answer for nineteen centuries upon His lips, and is unanswered yet: ‘Which of you convinceth Me of sin?’ ‘He is the holy Servant,’ whose consecration and character mark Him off from all the class to which He belongs as the only one of them all who, in completeness, has executed the Father’s purpose, and has never attempted anything contrary to it.

Now there is another step to be taken, and it is this. The Servant who stands out in front of all the group-though the noblest names in the world’s history are included therein-could not be the Servant unless He were the Son. This designation, as applied to Jesus Christ, is peculiar to these three or four earlier chapters of the Acts of the Apostles. It is interesting because it occurs over and over again there, and because it never occurs anywhere else in the New Testament. If we recognise what I think must be recognised, that it is a quotation from the ancient prophecies, and is an assertion of the Messianic character of Jesus, then I think we here see the Church in a period of transition in regard to their conceptions of their Lord. There is no sign that the proper Sonship and Divinity of our Lord was clear before them at this period. They had the facts, but they had not yet come to the distinct apprehension of how much was involved in these. But, if they knew that Jesus Christ had died and had risen again-and they knew that, for they had seen Him-and if they believed that He was the Messiah, and if they were certain that in His character of Messiah there had been faultlessness and absolute perfection-and they were certain of that, because they had lived beside Him-then it would not be long before they took the next step, and said, as I say, ‘He cannot be the Servant unless He is more than man.’

And we may well ask ourselves the question, if we admit, as the world does admit, the moral perfectness of Jesus Christ, how comes it that this Man alone managed to escape failures and deflections from the right, and sins, and that He only carried through life a stainless garment, and went down to the grave never having needed, and not needing then, the exercise of divine forgiveness? Brethren, I venture to say that it is hopeless to account for Jesus Christ on naturalistic principles; and that either you must give up your belief in His sinlessness, or advance, as the Christian Church as a whole advanced, to the other belief, on which alone that perfectness is explicable: ‘Thou art the King of Glory, O Christ! Thou art the Everlasting Son of the Father!’

II. And so, secondly, let us turn to the other contrast here-the Servant and the slaves.

I said that the humble group of praying, persecuted believers seemed to have wished to take a lower place than their Master’s, even whilst they ventured to assume that, in some sense, they too, like Him, were doing the Father’s will. So they chose, by a fine instinct of humility rather than from any dogmatical prepossessions, the name that expresses, in its most absolute and roughest form, the notion of bondage and servitude. He is the Servant; we standing here are slaves. And that this is not an overweighting of the word with more than is meant by it seems to be confirmed by the fact that in the first clause of this prayer, we have, for the only time in the New Testament, God addressed as ‘Lord’ by the correlative word to slave, which has been transferred into English, namely, despot.

The true position, then, for a man is to be God’s slave. The harsh, repellent features of that wicked institution assume an altogether different character when they become the features of my relation to Him. Absolute submission, unconditional obedience, on the slave’s part; and on the part of the Master complete ownership, the right of life and death, the right of disposing of all goods and chattels, the right of separating husband and wife, parents and children, the right of issuing commandments without a reason, the right to expect that those commandments shall be swiftly, unhesitatingly, punctiliously, and completely performed-these things inhere in our relation to God. Blessed the man who has learned that they do, and has accepted them as his highest glory and the security of his most blessed life! For, brethren, such submission, absolute and unconditional, the blending and the absorption of my own will in His will, is the secret of all that makes manhood glorious and great and happy.

Remember, however, that in the New Testament these names of slave and owner are transferred to Christians and Jesus Christ. ‘The Servant’ has His slaves; and He who is God’s Servant, and does not His own will but the Father’s will, has us for His servants, imposes His will upon us, and we are bound to render to Him a revenue of entire obedience like that which He hath laid at His Father’s feet.

Such slavery is the only freedom. Liberty does not mean doing as you like, it means liking as you ought, and doing that. He only is free who submits to God in Christ, and thereby overcomes himself and the world and all antagonism, and is able to do that which it is his life to do. A prison out of which we do not desire to go is no restraint, and the will which coincides with law is the only will that is truly free. You talk about the bondage of obedience. Ah! ‘the weight of too much liberty’ is a far sorer bondage. They are the slaves who say, ‘Let us break His bonds asunder, and cast away His cords from us’; and they are the free men who say, ‘Lord, put Thy blessed shackles on my arms, and impose Thy will upon my will, and fill my heart with Thy love; and then will and hands will move freely and delightedly.’ ‘If the Son make you free, ye shall be free indeed.’

Such slavery is the only nobility. In the wicked old empires, as in some of their modern survivals to-day, viziers and prime ministers were mostly drawn from the servile classes. It is so in God’s kingdom. They who make themselves God’s slaves are by Him made kings and priests, and shall reign with Him on earth. If we are slaves, then are we sons and heirs of God through Jesus Christ.

Remember the alternative. You cannot be your own masters without being your own slaves. It is a far worse bondage to live as chartered libertines than to walk in the paths of obedience. Better serve God than the devil, than the world, than the flesh. Whilst they promise men liberty, they make them ‘the most abject and downtrodden vassals of perdition.’

The Servant-Son makes us slaves and sons. It matters nothing to me that Jesus Christ perfectly fulfilled the law of God; it is so much the better for Him, but of no value for me, unless He has the power of making me like Himself. And He has it, and if you will trust yourselves to Him, and give your hearts to Him, and ask Him to govern you, He will govern you; and if you will abandon your false liberty which is servitude, and take the sober freedom which is obedience, then He will bring you to share in His temper of joyful service; and even we may be able to say, ‘My meat and my drink is to do the will of Him that sent me,’ and truly saying that, we shall have the key to all delights, and our feet will be, at least, on the lower rungs of the ladder whose top reaches to Heaven.

‘What fruit had ye in the things of which ye are now ashamed? But being made free from sin, and become the slaves of God, ye have your fruit unto holiness; and the end everlasting life.’ Brethren, I beseech you, by the mercies of God, that ye yield yourselves to Him, crying, ‘O Lord, truly I am Thy servant. Thou hast loosed my bonds.’

Benson Commentary

Acts 4:29-31. And now, Lord — As to what remains to accomplish this important scheme, of raising thy church on the sure foundation of thy Son’s cross; behold their threatenings — With which they are endeavouring to discourage the chosen witnesses of his resurrection; and grant to thy servants, that with all boldness — Παρρησιας πασης, all freedom of speech; they may speak thy word — In the midst of the most violent opposition that can arise; by stretching forth thy hand — Exerting thy power; to heal — The most incurable distempers. And when they had prayed — Or, while they were praying, as δεηθεντων αυτων may be rendered; the place was shaken — Thus miraculously was God pleased to declare his gracious acceptance of their petitions; and they were all filled with the Holy Ghost — Were filled afresh with his sacred, especially his sanctifying and comforting influences; and spake the word with boldness — Wherever they came, renewing their public testimony without any appearance of fear, on the very day on which they had been so solemnly forbidden by the sanhedrim to preach any more in the name of Jesus.

Matthew Henry's Concise Commentary

4:23-31 Christ's followers do best in company, provided it is their own company. It encourages God's servants, both in doing work, and suffering work, that they serve the God who made all things, and therefore has the disposal of all events; and the Scriptures must be fulfilled. Jesus was anointed to be a Saviour, therefore it was determined he should be a sacrifice, to make atonement for sin. But sin is not the less evil for God's bringing good out of it. In threatening times, our care should not be so much that troubles may be prevented, as that we may go on with cheerfulness and courage in our work and duty. They do not pray, Lord let us go away from our work, now that it is become dangerous, but, Lord, give us thy grace to go on stedfastly in our work, and not to fear the face of man. Those who desire Divine aid and encouragement, may depend upon having them, and they ought to go forth, and go on, in the strength of the Lord God. God gave a sign of acceptance of their prayers. The place was shaken, that their faith might be established and unshaken. God gave them greater degrees of his Spirit; and they were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa 1.7.

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

29. now, Lord, behold their threatenings—Recognizing in the threatenings of the Sanhedrim a declaration of war by the combined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings."

that with all boldness they may speak thy word—Rising above self, they ask only fearless courage to testify for their Master, and divine attestation to their testimony by miracles of healing, &c., in His name.

Matthew Poole's Commentary

Behold their threatenings; they had acknowledged God the Maker of heaven, Acts 4:24, and accordingly here they desire that from heaven his dwelling place he would behold them and their sufferings; as all things are visible to such as sit above us.

With all boldness; freeness, or presence of mind, here translated boldness, which in a good cause (for Christ and his truth) is (as all good gifts) from the Father of lights, Jam 1:17; and our Saviour hath promised that it shall be given unto us in that hour what to say, Luke 12:11,12.

Gill's Exposition of the Entire Bible

And now, Lord, behold their threatenings,.... Meaning not with his eye of omniscience, which he could not but do; but that he would so take notice of them, as in his providence to rebuke them for them, or restrain them, or make them fearless of them:

and grant unto thy servants; the apostles, and all the ministers of the word, who are the servants of the most high God, and who serve him in the Gospel of his Son, with great cheerfulness and faithfulness:

that with all boldness they may speak thy word; and not their own, or another's; the Gospel, which is God's speech, or a word, a message of grace and mercy from him to sinful creatures. The request of the whole church is, that the ministers of the word might not be intimidated by the menaces of the sanhedrim; but go on to declare it with all freedom of expression, with all boldness, courage, and intrepidity of mind, and all openness and faithfulness, and in the most public manner. And such a petition shows, that as it is gift of God to speak his word, or preach his Gospel, so it also is, to speak it freely, boldly, and faithfully, as it should be spoken.

Geneva Study Bible

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Acts 4:29-30. Καὶ τανὺν] and now, as concerns the present state of things. In the N. T. only in the Book of Acts (Acts 5:38, Acts 17:30, Acts 20:32, Acts 27:22); often in classical authors.

ἔφιδε (is to be so written with Tisch. and Lachm., comp. on Php 2:23) ἐπὶ τ. ἀπειλ. αὐτ.: direct thine attention to their threatenings, that they pass not into reality. On ἐφορᾶν in the sense of governing care, see Schaef. App. ad Dem. V. p. 31. Comp. Isaiah 37:17. αὐτῶν, according to the original meaning of the prayer (see on Acts 4:24), refers to the Ἡρώδης … Ἰσραήλ. named in Acts 4:27, from whom the followers of Jesus, after His ascension, feared continued persecution. But the apostles then praying, when they uttered the prayer in reference to what had just occurred, gave to it in their conception of it a reference to the threatenings uttered against Peter and John in the Sanhedrim.

τοῖς δούλοις σου] i.e. us apostles. They are the servants of God, who execute His will in the publication of the gospel. But the παῖς Θεοῦ κατʼ ἐξοχήν is Christ. Comp. on Acts 3:13. For examples of δός in prayers, see Elsner, p. 381; Ellendt, Lex. Soph. I. p. 427.

μετὰ παῤῥησ. πάσ.] with all possible freedom. See Theile, ad Jac. p. 7; and on Php 1:20.

ἐν τῷ τὴν χεῖρά σου ἐκτείν. κ.τ.λ.] i.e. whilst Thou (for the confirmation of their free-spoken preaching; comp. Acts 14:3; Mark 16:20) causest Thy power to be active for (εἰς, of the aim) healing, and that signs and wonders be done through the name (through its utterance), etc.

καὶ σ. κ. τ. γίνεσθαι] is infinitive of the aim, and so parallel to εἰς ἴασιν, attaching the general to the particular; not, however, dependent on εἰς, but standing by itself. To supply ἐν τῷ again after καί (Beza, Bengel) would unnecessarily disturb the simple concatenation of the discourse, and therefore also the clause is not to be connected with δός.

Expositor's Greek Testament

Acts 4:29. τὰ νῦν (cf. Acts 3:17) only used in the Acts 5:38; Acts 17:30; Acts 20:32; Acts 27:22, but frequently found in classical writers (Wetstein), cf. also 1Ma 7:35; 1Ma 9:9; 2Ma 15:8, Klostermann, Vindiciœ Lucanœ, p. 53. As elsewhere St. Peter’s words have a practical bearing and issue, Acts 2:16, Acts 3:12 (Felten).—ἔπιδε: only used here and in Luke 1:25, and both times of God; so in Homer, of the gods regarding the affairs of men (and so too in Dem. and Herod.), cf. the use of the simple verb ἰδεῖν in Genesis 22:14, and also of ἐπιδεῖν in Genesis 16:13, 1 Chronicles 17:17, Psalms 30 (Psalm 31:7), 2Ma 1:27; 2Ma 8:2.—τὸν λόγον σου: a characteristic phrase in St. Luke, cf. his use of ὁ λόγ. τοῦ Θεοῦ, Acts 4:31, four times in his Gospel, and twelve times in Acts, as against the use of it once in St. Mark, St. John and St. Matthew, Matthew 15:6 (W.H[164]). The phrase is of frequent occurrence in St. Paul’s Epistles, and it is found several times in the Apocalypse.—μετὰ παρρησίας, see above on Acts 4:13. There is an antithesis in the Greek words, for boldness of speech was usually the privilege, not of slaves, but of freemen—but it is the duty of those who are in the service of Christ (Humphry, Acts, in loco).

[164] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

Cambridge Bible for Schools and Colleges

29. behold their threatenings] The Apostles are not disheartened, they are only drawing near to God for aid lest they should be in danger of becoming so.

with all boldness] The same freedom of speech which (Acts 4:13) had been afforded to them when they were before the council. Cp. Christ’s promise that this should be so. (Luke 21:15.)

Bengel's Gnomen

Acts 4:29. Ἀπειλὰς, threatenings) The plural: Acts 4:17; Acts 4:21.—παῤῥησίας, boldness of speech) whatsoever they may threaten.—λαλεῖν, to speak) They do not ask that they may be allowed to give over speaking, much less that others may be sent (in their stead); for they were sure of their own call to the office.

Pulpit Commentary

Verse 29. - Look upon for behold, A.V.; to speak thy word with all boldness for that with all boldness they may speak thy word, A.V. Lord. This time Κύριε (Kyrie), the word in the LXX. for Jehovah, and the special designation of Jesus Christ (Acts 2:36, etc.), but here applied to God the Father. Look upon; a more forcible rendering than the A.V. Look upon, for the purpose of frustrating and punishing. The only other place in the New Testament where the word (ἑπείδειν) occurs is in Luke 1:25, where the Lord "looked upon" Elisabeth to confer a blessing upon her. In 2 Chronicles 24:22, "The Lord look upon it and require it," the LXX have the simple verb ἴδοι instead of ἐπίδοι. It is beautiful to notice how, in the heat of the unjust persecutions, the Church hands over her quarrel to her Lord, and is only careful that she be not stopped in her work by the threatenings of her enemies. To speak thy word with all boldness (for the word "boldness," see ver. 13, note). Acts 4:29