Exegetical and Hermeneutical Commentary of Acts 4:24
And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:
24. And when they heard that (better it)] The Greek = and having heard.
they lift up their voice to God with one accord, and said ] The words of the prayer which follows have so direct a reference to the circumstances which had just occurred that we cannot interpret otherwise than that to the prayer, uttered by the lips of one, all the rest, with one mind, pronounced fervent Amens. “The author (says Zeller) takes no forbidden liberty when he collects the concordant expressions of individuals into one common expression.”
Lord ] Lit. Master. The word is not often used of God (Luk 2:29) or Christ, but it is worth notice that St Peter (2Pe 2:1) and St Jude (4) apply it to Jesus.
thou art God ] The words art God are not in the oldest MSS. but the clause reads, O Lord, thou that hast made, &c.
Fuente: The Cambridge Bible for Schools and Colleges
They lifted up their voice – To lift up the voice, among the Hebrews, was a phrase denoting either an address to the people Jdg 9:7, or a phrase expressive of weeping Gen 29:11; Jdg 2:4; Rth 1:9; 1Sa 24:16, or of prayer. To lift up the voice to God means simply they prayed to Him.
With one accord – Unitedly. Properly, with one mind or purpose. See notes on Act 1:14. The union of the early Christians is often noticed in the Acts of the Apostles. Thus far, there was no jar or dissension in their society, and everything has the appearance of the most entire affection and confidence.
Lord – Greek: Despota – Despota. From this word is derived the word despot. This is not the usual word employed by which to address God. The word commonly translated Lord is Kurios. 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 Luk 2:29; Rev 6:10; Jud 1:4; to Jesus Christ, 2Pe 2:1; to masters, 1Ti 6:1; Tit 2:9; 1Pe 2:18; to husbands, 1Pe 3:6; and to a possessor or owner, 2Ti 2:21.
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.
Which hast made … – Gen. 1: This passage is taken directly from Psa 146:6. Compare Rev 14:7.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. Lord, thou art God] , , Thou God art the sovereign Lord. Thy rule is universal, and thy power unlimited; for thou hast the heaven and its glories, the earth and the sea, and their endlessly varied and numerous inhabitants, under thy direction and control.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And when they, their own company, believers, unto whom they went, heard that, they lifted up their voice to God with one accord; either jointly, with one heart and spirit, agreeing in the same words, or saying Amen to the same thing.
And said, Lord; they begin prayer with such a reverend compellation, as suited best to the matter of their prayer and praises: whether by Lord they meant their Saviour, who was usually so called by them, or God the Father, (because the word here is not , but ), is not material; for when any person in the Trinity is invoked, the others are included; for we worship the Trinity in Unity, and the Unity in Trinity.
Which made heaven and earth, &c.; the creation and government of the world, is a good consideration to confirm us under all things that befall us here.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. they lifted up their voicetheassembled disciples, on hearing Peter’s report.
with one accordthebreasts of all present echoing every word of this sublime prayer.
Lord(See on Lu2:29). Applied to God, the term expresses absolute authority.
God which hast made heavenand earthagainst whom, therefore, all creatures are powerless.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when they heard that,…. The whole of the report the apostles made; and which they heard with patience, and without making any unworthy reflections upon the sanhedrim; and being, on the one hand, not over much terrified, and cast down, and, on the other hand, not sluggish, careless, and secure; they betake themselves, not to plots, conspiracies, and seditions; nor to arms to defend and avenge themselves, though their numbers were large; but to prayer, that they might not be deterred by threatenings, from speaking boldly the word of the Lord:
they lift up their voice to God with one accord; being inspired by the Holy Ghost, they not only agreed in the matter of their petitions, which agreement is of great avail with God; for whatever two or more agree in to ask of God, shall be given to them; but also in the very words which were vocally expressed by them, and that in a very loud and sonorous way, to signify the vehemency and ardour of their minds and affections:
and said, Lord, thou art God; or, as in one of Beza’s copies, “Lord our God”; or, as in the Ethiopic version, “Lord, thou art our God”; addressing God, the Father of Christ, as appears from Ac 4:27 as their own God, their covenant God and Father in Christ, from whom they might hope for help, and in whom they might expect safety, and every supply of grace:
which hast made heaven and earth, and the sea, and all that in them is; and which is a full proof of the omnipotence of God; an attribute of singular use to the saints in distressed circumstances; for what is it he cannot do, who made all things that are? and what is it he will not do for his saints, for the accomplishment of his purposes, the making good of his covenant and promises, the fulfilment of prophecies; the good of his people, and the glory of his name?
Fuente: John Gill’s Exposition of the Entire Bible
With one accord (). A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25.
O Lord (). Our word despot. Old word for relation of master to slaves or household servants (1Tim 6:1; 2Tim 2:21; Titus 2:9; 1Pet 2:18). Simeon thus addressed God (Lu 2:29). So in 2Pet 2:1; Judg 1:4; Rev 6:10. See “slaves” in verse 29.
Fuente: Robertson’s Word Pictures in the New Testament
Lord [] . See on 2Pe 2:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when they had heard that,” (hoi de akousantes) “Moreover when their company (the church) heard the report,” or account of what had happened to them before the council.
2) “They lifted up their voice to God of one accord,” (homothumadon eran phenen pros ton theon) “With one mind or disposition (with harmony) they lifted a (testimony) voice to God,” they offered prayers of gratitude and hallelujah voices of praise for the goodness of God to them in this first major legal confrontation; The hymn of praise may be compared with that of Hezekiah.
3) “And said, Lord,” (kai eipen despota) “And they said, thou Master,” a master with despotic judgement power, as used also Luk 2:29. As Lord of all their enemies, they realized were in His hands and on them He could execute vengeance, Rom 3:5; Rom 12:15.
4) “Thou art God, which hast made heaven and earth,” (su ho poiesas ton puranon kai ten gen) “Thou (O God) the one who has made (formed) the heaven and the earth; He is sovereign over all creation, Job 5:8; 1Co 8:6. As such He is also the God of Grace.
5) “And the sea and all that in them is: (kai ten thalassan kai panta ta en autois) “And the sea and all kinds of things that are in them,” that are in the heaven, earth, and sea. He is sovereign Lord of all, 2Pe 2:1; Rev 17:14; Rev 19:16.
Fuente: Garner-Howes Baptist Commentary
We are taught by this example what is our duty to do when our adversaries do imperiously threaten us; for we must not carelessly laugh in time of danger, but the fear of danger ought to drive us to crave help at the hands of God, and this is a remedy to comfort and set us up on foot, lest, being terrified with threatenings, we cease off from doing our duty. Here is a double fruit of this history, that the disciples of Christ do not jest when they hear that their enemies do threaten them so sore and press so sore upon them, as careless and sluggish men use to do; but being touched with fear, they fly to seek help at the hands of God; and again, they are not terrified, neither yet do they conceive any immoderate fear; (225) but crave of God (226) invincible constancy with right godly petitions.
24. Thou art God, which hast created. Although this title and commendation of God’s power be general, yet it ought to be referred unto the present matter, for they do in such sort acknowledge the power of God in the creation of the whole world, that they apply the same therewithal unto the present use. In like sort, the prophets do oftentimes commend the same, to the end they may redress that fear which troubleth us when we behold the power of our enemies; secondly, they add thereunto the promise, and they make these two foundations of their boldness whereby they are emboldened to pray. And surely our prayers are such as they ought to be, and acceptable to God only then, when as staying ourselves upon his promises and power, we pray with certain hope to obtain that for which we pray, for we cannot otherwise have any true confidence unless God do will us to come unto him, and promise that he is ready to help us; and, secondly, unless we acknowledge that he is able enough to help us; wherefore let the faithful exercise themselves in this double meditation so often as they address themselves unto prayer. Furthermore, we gather hereby after what sort we ought to consider the creation of the world; to wit, that we may know that all things are subject to God, and ruled by his will, and when that the world hath done what it can, there shall no other thing come to pass but that which God hath decreed; yea, that the wantonness of the wicked is monstrous, as if the clay should resist the potter; for this is the meaning of the faithful generally, that whatsoever dangers hang over their heads, yet can God prevent the same infinite ways, forasmuch as all things are in his hand, and that he is able to make all the parts of heaven and earth (which he hath created) to obey him.
(225) “ Qui eos ab efficio abducat,” which might draw them off from their duty.
(226) “ Eniti,” struggle after.
Fuente: Calvin’s Complete Commentary
(24) They lifted up their voice to God with one accord.The phrase seems to imply an intonation, or chant, different from that of common speech (Act. 14:11; Act. 22:22). The joint utterance described may be conceived as the result either (1) of a direct inspiration, suggesting the same words to all who were present; (2) of the people following St. Peter, clause by clause; (3) of the hymn being already familiar to the disciples. On the whole, (2) seems the most probable, the special fitness of the hymn for the occasion being against (3), and (1) involving a miracle of so startling a nature that we can hardly take it for granted without a more definite statement. The recurrence of St. Lukes favourite phrase (see Note on Act. 1:14) should not be passed over.
Lord.The Greek word is not the common one for Lord (Kyrios), but Despotes, the absolute Master of the Universe. It is a coincidence worth noting that, though but seldom used of God in the New Testament, it occurs again, as used by the two Apostles who take part in it, as in 2Pe. 2:1, and Rev. 6:10. (See Note on Luk. 2:29.) In the Greek version of the Old Testament it is found applied to the Angel of Jehovah in Jos. 5:14, and to Jehovah Himself in Pro. 29:25. The hymn has the special interest of being the earliest recorded utterance of the praises of the Christian Church. As such, it is significant that it begins, as so many of the Psalms begin, with setting forth the glory of God as the Creator, and rises from that to the higher redemptive work. More strict, the heaven, the earth, and the sea, each region of creation being contemplated in its distinctness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. One accord See note on Act 2:1. This was their common prayer. Not that they all at once broke out into this utterance together, but that, uttered by some leading voice, (perhaps Luke’s own,) it was in heart the prayer of all.
God made heaven Their prayer is not to any saint, virgin, or angel, but to God sole and supreme, since he is both foundation and summit of all things.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they, when they heard it, lifted up their voice to God with one accord, and said, “O Lord (despota), you who made the heaven and the earth and the sea, and all that in them is,” ’
“O Lord (despota).” That is, ‘ Master’ e.g. of slaves, therefore here ‘of all things’. It is a title often used of rulers.
The response of the Christians to the threats was to pray to the Lord of all, of heaven, and earth, and sea and all that is in them. They first of all brought to mind Who it was that they served, He Who is Master and Creator of heaven and earth and sea and of all that is in them. The words almost mirror Psa 146:6 LXX. See also Neh 9:6; Isa 37:16; Psa 69:34. Hezekiah’s prayer in Isa 37:16-20 LXX is also probably at the back of the source’s mind throughout.
Heaven and earth represented the whole of creation (Gen 1:1). The sea often represented the troubled masses of the nations (Isa 57:20; Dan 7:3). All that is in them included their adversaries here.
Fuente: Commentary Series on the Bible by Peter Pett
Act 4:24. Lord, thou art God, &c. The sense is, “Lord, thou hast all power, and thy word is fulfilled. Men do rage against thee, but their rage is in vain.”
Fuente: Commentary on the Holy Bible by Thomas Coke
24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:
Ver. 24. Lord ] Master, controller, . Thou that madest and managest all things. Pitch upon fit attributes of God in prayer.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Act 4:24 . , see above on Act 1:14 . The word must not be pressed to mean that they all simultaneously gave utterance to the same words, or that they were able to do so, because they were repeating a familiar Hymn; it may mean that the Hymn was uttered by one of the leaders, by St. Peter, or St. James (Zckler), and answered by the responsive Amen of the rest, or that the words were caught up by the multitude of believers as they were uttered by an inspired Apostle (so Felten, Rendall). : the same phrase is used in Luk 17:13 , so in Act 2:14 ; Act 14:11 ; Act 22:22 , , and also in Luk 11:27 . Both phrases are peculiar to St. Luke, but both are found in the LXX, and both are classical (Friedrich, Das Lucasevangelium , p. 29, and Plummer on Luk 11:27 ). . . .: the words form the earliest known Psalm of Thanksgiving in the Christian Church. In its tenor the Hymn may be compared with Hezekiah’s Prayer against the threats of Assyria, Isa 37:16 ; Isa 37:20 . It begins like many of the Psalms (18, 19, 53) with praising God as the Creator, a thought which finds fitting expression here as marking the utter impotence of worldly power to withstand Him. The word , thus used in the vocative in addressing God here and in Luk 2:29 only (found nowhere else in Gospels, although several times in the Epistles), expresses the absolute control of a Master over a slave, cf. also Luk 2:29 , where answers to it, as here in Act 4:29 . It also expresses here as often in the LXX the sovereignty of God over creation, cf. Job 5:8 , Wis 6:7 , Jdt 9:12 . So Jos., Ant. , iv., 3, 2, puts it into the mouth of Moses. It is very rarely used in the N.T. as a name of God or of Christ, but cf. Rev 6:10 of God, and 2Pe 2:1 of Christ (where the metaphor of the master and slave is retained), and see Jud 1:4 , R.V. (although the name may refer to God); and so in writings ascribed to men who may well have been present, and have taken part in the Hymn. The word is also used of the gods in classical Greek; but the Maker of heaven and earth was no “despot,” although His rule was absolute, for His power was never dissociated from wisdom and love, cf. Wis 11:26 , . On the use of the word in Didache 1 , x., 3, in prayer to God, see Biggs’ note.
Fuente: The Expositors Greek Testament by Robertson
with one accord. See note on Act 1:14.
Lord. Greek. Despotes. App-98.
art God. The texts omit
hast made = rnadest.
earth. Greek. ge App-129.
Fuente: Companion Bible Notes, Appendices and Graphics
Act 4:24. , with one accord they lifted up their voice) Peter even here seems to have led the way in this address to God: but the others also employed their voice. [The devotion of their minds was so much the more kindled thereby.-V. g.]-) Lord of the family of believers.-, Thou) An enunciation, the subject of which is, Thou, O GOD, who hast made all things; then, understanding art, the predicate follows, [Thou art He] who hast spoken.- , who hast made) This is a lofty exordium, employed in prayers of more than ordinary solemnity. Jer 32:17, Ah! Lord God, behold, Thou hast made the heaven and the earth by Thy great power and stretched-out arm, and there is nothing too hard for Thee. Neh 9:6. Therefore the will of GOD is done in the heaven, earth, and sea; and the will of men on the earth ought not to be set up against it, or be put before it: it is in vain that petty men make their attempts. The Creator even by miracles refutes them.
Fuente: Gnomon of the New Testament
they: Act 16:25, Psa 55:16-18, Psa 62:5-8, Psa 69:29, Psa 69:30, Psa 109:29-31, Jer 20:13, Luk 6:11, Luk 6:12, 2Co 1:8-11, 1Th 5:16-18, 2Ti 4:17, 2Ti 4:18
Lord: 2Ki 19:15, 2Ki 19:19, Neh 9:6, Psa 146:5, Isa 51:12, Jer 10:10-12, Jer 32:17
Reciprocal: Gen 1:1 – God Gen 2:1 – Thus Gen 24:45 – before Gen 45:5 – God 2Ch 2:12 – that made heaven Neh 4:9 – Nevertheless Psa 10:17 – cause Psa 11:3 – what Psa 124:8 – General Dan 2:18 – they would Hos 6:9 – so Mat 2:3 – he Mat 18:19 – That if Mat 27:1 – all Joh 18:4 – knowing Act 1:14 – all Act 2:1 – they Act 14:15 – which Act 17:24 – that made Rom 15:6 – with Jam 5:16 – The effectual
Fuente: The Treasury of Scripture Knowledge
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Act 4:24. The report did not discourage the believers but strengthened their faith. It did not even cause any dissension among them, for they spoke with one accord. They offered a prayer to God whom they recognized to be the Maker of all things.
Fuente: Combined Bible Commentary
Act 4:24. They lifted up their voice to God with one accord. In what manner now are we to conclude that this primitive congregation of Christs followers poured forth their earnest supplications to the Most High? Some would prefer to understand the prayer to have been an utterance of one of the apostles or disciples, the thoughts suggested by the urgent need of the moment; and that while one uttered the words, the rest followed, some with their voice, others only with the heart. Another view suggested is, that the whole assembly sung together the 2d Psalm, and that Peter made it the basis of his prayer in their present perplexity. Another and, as it seems, a more thoughtful consideration of the passage, regards Act 4:24-30 as part of a solemn form of prayer used by the Apostolic Church of Jerusalema formula of prayer previously composed while the impression made by the sufferings of Christ was still recent. There is an objection made to this last view, namely, that the state of things pictured in Act 4:29-30 limits the prayer to the present emergency; but surely the storm of danger and persecution which then was threatening shortly to break over the little church must have seemed ever imminent to a company of men whose life-work it was to preach the religion of a crucified malefactor. It is a beautiful thought which sees in these solemn words, where an unshaken, a deathless faith shines through the gloom of present and coming sorrow, a fragment of the oldest Christian liturgy. This formula of prayer was, as some have well termed it, a flower which grew up in its strange sweet beauty under the cross, and shows us how perfect was the confidence, how child-like the trust in the Almighty arm, of these first brave confessors of Jesus.
Lord, thou art the God which hast made heaven and earth. How feeble, after all, was the power of high priest and Sanhedrim compared with that of their Master, the Creator of all!
Fuente: A Popular Commentary on the New Testament
See notes on verse 23
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4:24 {10} And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:
(10) We should neither be afraid of the threats of our enemies, neither yet foolishly condemn their rage and madness against us: but we have to set against their force and malice an earnest thinking upon the power and good will of God (both which we manifestly behold in Christ) and so flee to the aid and assistance of our Father.
Fuente: Geneva Bible Notes
The effect of opposition during Cyrus’ reign 4:24
The reference in this verse to the work stopping indicates that at this point, the writer returned to the opposition he had been describing earlier (Act 4:1-5). Act 4:6-23 are parenthetical. They record later events and simply illustrate the continuing antagonism of Israel’s enemies in the years that followed the main event in view in this chapter. [Note: H. H. Rowley, "Nehemiah’s Mission and Its Background," Bulletin of the John Rylands Library of the University of Manchester 37:2 (March 1955):540-43.]
Work on the temple ceased in 536 B.C., as the writer noted here. The workers had only completed the foundation. Construction did not recommence until 520 B.C., 16 years later.
"Even when they [the restoration Jews] strove to again lay the foundations of that most important symbol of the presence of God, their sanctuary, discouragement took its toll; and the whole project came to a complete stop for sixteen long years (Ezr 4:24). Everything was wrong: they lacked the means, then the inclination, and finally even the will to build the temple; for their every attempt met with constant opposition both from within the small group and from the outside (Ezr 3:12-13; Ezr 4:1-22). So it would have remained had not God graciously sent the prophets Haggai and Zechariah (Ezr 5:1)." [Note: Walter C. Kaiser Jr., Toward an Old Testament Theology, p. 250.]