The Apostles Peter and Paul both wrote epistles that contain important instructions on prayer. Peter, the main figure of the first half of the book of Acts, wrote that “the end of all things is at hand; therefore be serious and watchful in your prayers (1 Pet.4:7).” He furthermore warned that a husband should live with his wife in an understanding fashion that his “prayers may not be hindered (1 Pet.3:7).” Paul, the central figure of the second half of Acts, wrote extensively on prayer in his epistles. Included in his teachings are that the Spirit prays for us to overcome our weakness and ignorance (Rom.8:26), that we should pray without ceasing (1 Thess.5:17), that prayer is an integral part of spiritual warfare (Eph.6:18), and that confident prayer should replace anxious worrying (Phil.4:6-7). Paul frequently requested prayer for himself in his epistles (e.g., Rom.15:30; Col. 4:3; 1 Thess.5:25; 2 Thess.3:1) as well as making mention of his consistent prayers for others (e.g., Eph.1:16; Phil.1:9; Col.1:9). As the two great apostles of the first generation of the Church, and hence, as the two greatest figures of the book of Acts, these men of God not only encouraged prayer but evidenced it in their lives and ministry as Luke records. This brief study will first take a look at some prayer basics and then catalog the indispensability of prayer in the gospel outreach of the book of Acts.
Christians often misunderstand what prayer is. Misconceptions range from the rather boorish idea that “prayer is just talking to God,” to the more titillating but equally erroneous vew that “prayer changes things.” Both ideas miss the mark. Prayer is certainly more than just talking with God. But as indispensable as prayer is, it is misleading to view prayer as “changing the course of history.” The power is not in prayer but in the God who answers the prayer. Scripture teaches that “known to God from eternity are all His works (Acts 15:18).” God is eternal, immutable, omniscient, and omnipotent. God does not have “new thoughts.” Prayer does not “change God’s mind” about earthly matters. Prayer is not even about getting our will done in heaven. Prayer, rather, is God’s chosen instrument for getting His will done on earth. As philosophers might put it, prayer is an instrumental cause of Divine activity that takes place on earth. Prayer, more than just talking to God, is positioning ourselves at the feet of the King petitioning Him to act on behalf of His Name and His people in accordance with His unchangeable will. By disciplining ourselves in prayer, we become a channel through which God accomplishes His perfect plan in such a way that He receives the glory. Prayer is to be exercised by the mind informed in the things of God, seeking His will and the glory of His Name. The following examples from the book of Acts reveal disciples committed to the things of God, praying in the will of God, resulting in a demonstration of the power of God as the Holy Spirit orchestrated the rapid advancement of the gospel throughout the first-century world.
The early Church was committed to prayer as a practice as basic as teaching, fellowship, and evangelism (Acts 2:42-47; 6:4). This is sharply contrasted with their perpetual enemies, the rulers of the Jews, who, rather than seeking counsel of the Lord sought counsel only among themselves (4:15). The disciples prayed habitually (3:1), before they performed miracles (9:40; 28:8), when seeking deliverance from imprisonment (12:1-19; 16:25-34), before making major decisions (1:14, 24; 6:1-7), before major moves of the Holy Spirit (2:1; 4:24-31; 8:14-17; 16:6-10; 18:6), as a witness to persecutors (7:59-60), as they commissioned leaders (13:1-3; 14:21-23), when bidding farewell to brethren (20:36; 21:5), and before significant conversions (9:1-19; 10:1-48).
In 1:14, after Jesus has given His last charge to the disciples, instructing them to wait in Jerusalem for the coming of the Holy Spirit, the disciples, the women, and Jesus’ mother and brothers were in the upper room “with one accord in prayer and supplication.” Immediately following that, Peter introduced the need to replace Judas, quoting Psalm 109:8. After nominating Joseph and Matthias, the disciples again prayed for the all-knowing God to make known His chosen replacement for the apostolic ministry. The lot fell to Matthias, revealing the sovereign choice of God made known through the instrument of prayer.
Another example of this does not contain a direct reference to prayer, but it does allude to it. In 18:9, after had gone to Corinth preaching the gospel, the Lord spoke to Paul in the night by a vision instructing him to remain with the Corinthians, which he did for eighteen months. Ananias (9:10ff), Cornelius (10:3ff) and Peter (10:17) all experienced visions that were connected with prayer. Although 18:9 does not mention prayer but only says that “the Lord spoke to Paul in the night by a vision,” it seems reasonable to suspect that this was a form of prayer, or at least a vision given as an answer to prayer.
After the church had grown to over 5000 men (4:4), a complaint arose because the Hellenists claimed that their widows, unlike the Hebrews, were neglected in the daily distribution (6:1-7). But rather than abandon the God-given ministry of prayer and the ministry of the Word, the twelve summoned the multitude of disciples and instructed them to select seven men to be appointed over this business. They selected Stephen and six others, then they prayed and laid hands on them in a commissioning service to set them apart for this particular work. The result of this commitment to prayer was that “the word of God spread, and the number of the disciples multiplied in Jerusalem, and a great many of the priests were obedient to the faith.”
Another example of this commissioning is found in 13:1-3 when God specifically separated out Paul to become the Apostle to the Gentiles. In Antioch, “as they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’” In obedience to the Spirit, the church at Antioch fasted, prayed, and laid hands on Paul and Barnabas, sending them away to the gospel ministry they were called to.
Still another commissioning is found in 14:21-23. After being stoned to near death then recovering to preach the gospel in Derbe, Paul returned with Barnabas to “Lystra, Iconium, and Antioch, strengthening the souls of the disciples….” In order to ensure that proper leadership was installed in the young churches, Paul and Barnabas appointed elders in each one. The appointment was followed by prayer and fasting as the new elders were commended to the Lord’s service.
Prayer can and has been used even as an indirect witness to the saving grace of God. As Stephen was being stoned to death for preaching the gospel to a stiff-necked and rebellious crowd, a young man named Saul stood by in approval. Just before Stephen breathed his last he uttered two prayers that quite possibly planted a seed in the heart and mind of Saul the persecutor, preparing him for his radical conversion. Stephen’s first prayer revealed his enduring faith in Christ, despite the fact that he was dying for preaching in His name: “Lord Jesus, receive my spirit (7:59).” That simple prayer witnessed to the onlookers, including Saul, that Jesus is the Glorious One in heaven who receives the spirits of departed disciples. The second prayer revealed Stephen’s Christ-like love as he forgave those at whose hands he was dying: “Lord, do not charge them with this sin (7:60).” Perhaps this prayer was instrumental in Saul’s soon conversion. Years later, the Apostle Paul, formerly Saul the Christian-killer, would write these words:
And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus. This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a patter to those who are going to believe on Him for everlasting life (1 Tim.1:12-16).
Stephen’s faithful prayers as he breathed his last most likely impacted the witnesses and perpetrators, none more than Saul. It is a gospel fact that God answered Stephen’s second prayer in the life of Paul as God did not charge him with the sin of murder, but rather redeemed him and made him a witness to the world then and now.
Twice, Luke records Paul praying with brethren before departing from them for the last time (20:36; 21:5). The first instance, when Paul left the Ephesians, was especially emotional as they “all wept freely, and fell on Paul’s neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more.” Prayer was then and still is today the most appropriate way for Christians to say goodbye. It reminds us that our Christian relationships are bonds created by the Lord Jesus, not just fleshly camaraderie. Prayer at times of departure is the proper way to commit one another, as well as the relationship itself, to the grace of God. Prayer at those times reminds us that God is sovereign over our lives and the events thereof and any reunion that we may enjoy on earth is only by and for His good pleasure.
The disciples also prayed before they performed miracles. In 9:36ff, the beloved Dorcas, known for her good works and charitable deeds, fell ill and died. The disciples who were in Joppa where Dorcas was being prepared for burial called for Peter to come quickly to minister in this grievous situation. When Peter arrived, he knelt down besides the body of Dorcas and prayed. The content of the prayer is not recorded, but immediately after he prayed he commanded the woman to arise and immediately she came back to life. The prayer presumably served three purposes. First, by praying, Peter would understand what the will of God was in this matter. Second, by praying, Peter received the power to perform what he could not have done on his own. And third, by praying, Peter witnessed to the fact that it was God that was performing the miracle, not him.
Another example of this is found in Acts 28. Paul had just survived a ship wreck and had come to the island of Malta on his way to Rome. While on the island, Paul was bitten by a snake which led the natives to believe that nature had executed the justice that for whatever reason was not carried out by men. But when Paul shook off the viper and showed no ill effects, they changed their mind and supposed that he was a god. Later, the father of a leading citizen of the island lay sick with dysentery. Paul went in to the man, prayed first, then healed him. Paul’s prayer was perhaps in part his way of demonstrating that he was no god. Earlier in Paul’s ministry, he healed a lame man in the presence of many who subsequently hailed him as a god (14:8ff). Paul tried in vain to convince the pagans that he was a man with a nature like them. Luke does not record Paul praying before he performed this miracle. Though it is pure conjecture, perhaps Paul learned his lesson and wanted to avoid a similar situation with the pagans on Malta. The healing in chapter 14 that resulted in chaos and Paul being stoned is contrasted with the ministry opportunities that resulted from the Malta healing before which Paul gave glory to the true God by praying.
The stoning of Paul and his subsequent return to health provides another example of prayer before healing, albeit this one is merely implied. In 14:19, the Jews persuaded the multitudes and they stoned Paul leaving him for dead. Luke records in 14:20, however, that “the disciples gathered around him [and] he rose up and went into the city.” It is hardly imaginable that the disciples just gathered around him without praying. Although the text does not say that they did pray, it seems reasonable to conjecture that they did so simply because it was such an established practice, especially in a crisis situation like the one they were facing.
Two spectacular deliverances from prison resulted directly from prayer, the first involving Peter and the second Paul and Silas. After Herod murdered James the brother John, he had Peter imprisoned to further please the Jews (12:1-4). But while Peter was imprisoned, “constant prayer was offered to God for him by the church (12:5).” As a result of the prayers of the church, God sent an angel to miraculously release Peter. What happens next is so authentically human that it provides humorous attestation to the reliability of the Scriptures. The church is completely committed to prayer, hoping that God will deliver Peter from imprisonment. But when God answers the prayer, the people are incredulous (12:12-16). They are caught completely off guard by God’s quick response to their prayers. Only a authentic account of the early church would include such potentially embarrassing details. But the church’s shock aside, the incident clearly relates prayer with Peter’s deliverance.
The second deliverance involving Paul and Silas results not just in the disciples being rescued but in the salvation of entire household (16:25-34). Paul and Silas were imprisoned because they “troubled the city” by casting a spirit out of a slave girl who was providing profits for her masters by fortune-telling (16:16-24). At midnight in the prison, Paul and Silas “were praying and singing hymns to God, and the prisoners were listening to them (16:25).” No doubt the prisoners who witnessed this were unaccustomed to singing and praying in the prison. The immediate result of their praying and singing was an earthquake that broke open the prison and released the captives therein. But as the jailer was about to commit suicide rather than face Roman execution, Paul called out to him and spared him. The deliverance, a direct answer to prayer, resulted in Paul and Silas’ release and the salvation of the jailer and his household (16:29-34).
There are three Pentecost-type outpourings recorded in Acts (2:1-4; 8:14-17; 19:1-7). Before the original Pentecost, recorded in 2:1-4, the disciples “were all with one accord in one place.” The phrase “with one accord” is used frequently in Acts, sometimes in reference to the unity of the disciples in the things of God and other times in reference to the unity of the Jews in their attempt to destroy the Church. In reference to the Church, the phrase often connotes an atmosphere of prayer (e.g., 1:14; 4:24). Considering the attitude of prayer that characterized the disciples in chapter one, it seems reasonable to believe that 2:1 is a reference to them being in one accord in an attitude of prayer. As promised by Jesus in 1:4-5, the Spirit was poured out and the disciples spoke with tongues giving praise to God in languages that the visiting foreigners could understand. The second “Pentecost” involved the Samaritans, the last people the Jews would expect to be recipients of the saving grace of God. The Holy Spirit had not yet fallen on this group of believers as God wanted the Jews to have indisputable evidence that they too were full beneficiaries of the new covenant. When Peter and John came to them, they “laid hands on them, and they received the Holy Spirit (8:17).” Again, the implication is that prayer was involved as often the laying on of hands is explicitly connected with prayer (6:6; 13:3). The third “Pentecost” involved the Ephesian believers. This incident is nearly identical to the Samaritan Pentecost, with the Ephesians receiving the Holy Spirit as a result of Paul laying his hands on them, presumably accompanied by prayer.
Another major move of the Spirit in Acts was the early empowering of the witnesses in light of the heavy persecution they were facing. After Peter and John were detained and threatened, they returned to the Church and had a prayer meeting (4:13-30). They prayed, in one accord, that God would look on the threats that they were facing and, in spite of the inherent dangers, give them the boldness to preach the Word. God answered their gospel-centered prayer with tangible authority as “the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness (4:31).”
Prayer was involved in three conversions recorded in Acts. Only two will be detailed, but the third should be mentioned. In 16:11ff, immediately after the Macedonian call, Paul and his companions came to Philippi where they “went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there.” A result of that witnessing opportunity that occurred at a place of prayer was that Lydia and her household all came to Christ. The other two examples, involving Cornelius and Paul, will require more detail.
In Acts 10, a God-fearing Gentile named Cornelius, a man of prayer (10:2), had a vision that would change not only his life but the course of history. The vision that God gave him, a direct result of his prayers (10:4), was that he was to visit a man named Peter who would tell him what he needed to do. The next day, as Cornelius journeyed to Joppa to meet Peter, Peter experienced a vision when he was praying that would forever change his view of Gentiles. In effect, God commanded Peter to receive Cornelius and share the gospel with him. The result was the salvation of Cornelius and the realization by the Jews that “God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him (10:34-35). ”
The most famous conversion of all, that of Saul of Tarsus, also involved a lot of praying. We have already seen how Stephen’s prayerful testimony potentially impacted Saul. In chapter 9, Saul is confronted by the Lord Jesus to whom he prays his first prayer, “Lord, what do You want me to do (9:6)?” At that time, while Saul is being confronted by Jesus, the Lord spoke to a man named Ananias in a vision. In the vision, the Lord told Ananias to “go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying (9:11).” God’s communication to Ananias, simultaneous to Saul’s prayer of brokenness resulted in the conversion and commissioning of the greatest missionary the Church has or ever will know.
From 1:14 all the way to 28:8, the practice of prayer is woven throughout the book of Acts. For the disciples, it was as much a way of life as evangelism, teaching and fellowship. From this historical narrative we can glean numerous applications concerning prayer. I will mention in closing just a few that I believe have contemporary relevance.
Prayer is prerequisite to ministry. A ministry without consistent prayer is a ministry lacking God’s sanction and power. Prayer is often the first discipline overlooked in ministry, especially when there is an illusion of success. But for ministry to be truly empowered, it must be bathed in prayer. The greatest evangelism tool the Church has is not elaborate outreach programs but prayer, because it is through that instrument that the Holy Spirit draws men to Christ.
Prayer must be Biblical. The prayers recorded and alluded to in Acts are prayers rooted in the revelation of God, not in the wisdom of man. Our prayers must be Biblically informed if they are going to be effective. God has revealed His will in His Word. For us to pray contrary to His Word amounts to perfect futility. No matter how fervent the appeal, the hands of God simply cannot be moved to act contrary to His eternal, immutable will.
Prayer must be Christ-centered. Prayers that exalt the Savior and seek to advance His cause are prayers that honor God. Even when we pray for God’s blessing on our lives, we should be praying with a heart that desires to see Christ lifted up in all things.
Prayer is a first resort, not last. Oftentimes we approach unsolvable problems with the attitude that “Well, there’s nothing left to do now but pray.” But prayer was never the last resort of the apostles. Prayer was a first resort. Prayer preceded action in many cases; it was never seen as a “hail-Mary” last ditch effort.
Prayer is practical, but not pragmatism. Prayer is most practical simply because it is a Divinely-ordained practice through which God accomplishes His will on earth. But prayer should not be practiced solely for the “results” that are achieved by it. Once our focus becomes the results and not the God who gives the results, our prayers have ceased to be Biblically-informed and Christ-centered.