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This subject is not here to be treated in its more general bearings, only so far as it finds illustration in the circumstances connected with the text, and in the sentence, "Prayer was made earnestly of the Church irate God for him;" i.e. for imprisoned St. Peter. The persecution of the early Christians arose from distinctly different causes; and the narrative associated with this text introduces a distinctly new kind of persecution. Previously the Sanhedrim, as the central authority among the Jews in all matters of religious doctrine and discipline, had endeavored to crush the young, and to their view mischievous, sect. Now Herod, as the representative of the state, endeavored to destroy the party by aiming directly at its leaders; and this he did for what we may cite "diplomatic" reasons. It may be well to notice that the Herod introduced here was Herod Agrippa I., son of Aristobulus, and grandson of Herod the Great; and that the events occurred about A.D. . According to Josephus, Agrippa desired to be thought a devout Jew, and so would easily be excited to persecute the Christian party, when he found that this would ensure for him the confidence of the leading Jews. With Herod's scheme for striking down the chief teachers, compare Diocletian's subsequent scheme for finding and burning the Christian books. Neither scheme was allowed to succeed. Another point of importance in introducing the subject is the recognized position of leadership which St. Peter had evidently gained. St. James, as one of the three specially favored disciples, may have been equally prominent. Of St. John we learn very little during the first period of the early Church history. St. James's sudden removal left St. Peter the recognized head of the Christian sect. It appears that only the intervention of the feast-time (humanly speaking), preserved St. Peter from the sudden fate which overtook St. James. The delay, during which St. Peter was in prison, gave opportunity for human intercessions and Divine interventions. Some may serve God in a yielded life, others by being made the subjects of Divine rescuings and deliverances. The first thing to be noticed in the narrative is -

I. HELPLESSNESS THROUGH CIRCUMSTANCES. The Church was thoroughly overborne by the suddenness, activity, and vigor of this new persecution. They could do nothing. St. James was gone; St. Peter was in prison. They did not know where the next blow would fall. They could not open the prison doors. They were paralyzed. And so it often is with us in life. We incline to say," All these things are against me." Our way seems to be blocked in all directions, as truly as was the way of the fleeing Israelites when the Red Sea rolled before them, the mountains hemmed them in, and a raging foe pressed on their rear. At times in our lives we are compelled to feel that we can do nothing; and the experience is a great testing of patience, faith, and feeling. Compare David, convinced that circumstances were hopelessly against him, and despairingly saying, "I shall now perish one day by the hand of Saul."

II. APPEAL TO THE LORD OF CIRCUMSTANCES. This is always left to us. It is our last possibility, and it is our best.

1. It is important that we realize fully that our God can control all circumstances. Nothing is too hard for him. He may not always show his mastery by miracle, but he can always prove his mastery by his providences. It is our belief that over all laws, relations, and orderings of events our living God presides, never loosing his hands or failing to guide all so as to fit into and, either quickly or slowly, work out his gracious purposes.

2. We must realize that to know the power of our God may not suffice; we must personally inquire of him, commend our case to his care, and submit ourselves to his leadings. For all the arrangements of our circumstances, as well as for all supplies of grace, "he will be inquired of by the house of Israel to do it for them." The Divine foreknowledge and omniscience may never be so presented as to lift off men the claim of prayer. Whatsoever may be our trouble or our need, we may pray; we must pray, God would have us "cast our care on him." So the disciples were doing the best thing possible, altogether the most hopeful thing, when they "prayed earnestly" for the imprisoned St. Peter.

III. THE FORCE OF UNITED PRAYER TO OVERCOME CIRCUMSTANCES. It has pleased God to give special assurances to those who unite in prayer. God responds to the faith and fervor of the individual seeker; but in all matters of general interest, in everything bearing, upon the well-being and progress of his Church, God wants us to blend together in our supplications. "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father." By this requirement God:

1. Checks the tendency to isolation and to distinction of interests among his people, binding them eve. r closer together in the expression of their common wants.

2. Assures earnestness and fervor of feeling, as one devout soul inspires another.

3. Prepares the way for his answer by ensuring a state of mind fitted to receive the answer, and make it a blessing indeed.

4. Is enabled to respond by ordering the circumstances of his providence so as to secure the general good of many rather than the particular desires of one. It may be shown, in conclusion, how a common point of interest or a common trouble may serve to bring many souls together in a blessed unity of prayer. - R.T.

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KJV: Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

WEB: Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.