06 | Beseeching God | Acts 2:42
I wanted to remind you of the Greek words and grammar of this powerful verse
which introduces the daily life of the early believers. There are important insights which
may be missed if only seen in the English translations. The main verb of the sentence is
the Greek word “eesan” which is not translated into the English. It is the imperfect, third
person, plural of “eimi.” This Greek word (eimi) is a verb of being, a state of being. It is
translated “I am.” Since it is the third person plural, it becomes “they were.” This also
gives us the subject which is referring to the three thousand souls were added to them
(Acts 2:41). The subject is further expanded with the Greek word (proskartereo) which is
translated they continued steadfastly. This Greek word is a participle which is a verb
acting as an adjective. It is in the nominative case which causes it to modify the subject.
Therefore, the subject of the sentence has to do with those in a state of being which are
“continuing steadfastly.”
There are four words which follow in the dative case. This case indicates something
of the location or setting in which the action of enduring took place. They are doctrine,
fellowship, breaking, and prayer. It must be constantly kept in mind that the emphasis is
not upon these four activities but upon the continued steadfastly which happen to take
place within these activities. Do not be focused on the activities as if “doing” the activity is
the success of the early Christians. Their success was in their spiritual state of being.
There is a reason this is so intriguing to me. It parallels another very descriptive
verse. Just before the ascension of Jesus, He reminded them of the Promise of the Father.
He also encouraged them to wait for this Promise in Jerusalem. He insisted they should
not depart from there (Acts 1:4). Luke gives us something of a description of their time in
Jerusalem before the Pentecost event. He states, These all continued with one accord in
prayer, with the women and Mary the mother of Jesus, and with His brothers (Acts 1:14).
This is the same grammar and sentence structure. The same Greek word (eesan) is used; it
is not translated into English. It is the imperfect, third person, plural of “eimi.” This
makes it a verb of being, a state of being. Since it is the third person plural, it would be
translated “they were.” The subject of the sentence is expanded with the Greek word
(proskartereo) translated continued. It is a participle which is a verb acting as an adjective.
It is in the nominative case which causes it to modify the subject. Therefore, the subject of
the sentence is those who are in a state of being which is continued. In our text (Acts 2:42)
there are four datives, while in this parallel verse (Acts 1:14) there is only one. It gives the
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location or setting in which this state of continuing took place. It is in prayer. In the Greek
text the word in is not there; however, it is preceded by the definite article, “the.”
This is the state of the early believers before the Pentecost event; this is the state of
the early believers after this same event. In investigating further, I made a startling
discovery. The same Greek word (proskartereo) translated continued steadfastly in our
text is used six times in the Book of Acts. In three of those cases, it is in reference to prayer
(Acts 1:14, 2:42; 6:4). We already stated the first two references. The third reference in
found in the intent of the twelve apostles. They request the selection of seven men to care
for the serving of tables. The apostles stated, “But we will give ourselves continually to
prayer and to the ministry of the word,” (Acts 6:4). The grammar is different in this verse
since the Greek word (proskartereo) is the main verb of the sentence. But the intent is the
same.
This immediately brought to mind Paul’s focus on prayer. He said, “Pray without
ceasing,” (1 Thessalonians 5:17). The Greek word (proseuchomai) translated pray is the
same Greek word in our text. The Greek word (adialeiptos) translated without ceasing is
an unusual word. It is only used four times in the New Testament. It does not mean
continually in the sense of every day, before each meal, or every morning. It means
uninterrupted, without intermission. It is what we call “practicing His presence.” It is a
Divine awareness. Intimacy with Jesus captures your mind and heart until you live
moment by moment in union. His influence is constantly guiding your decisions,
thoughts, and attitudes. Is this possible?
This highlights the disturbing issue of exactly what were these early Christians did
when there is a reference to prayer. What is the content of “praying” in their context? The
Greek word translated prayer in our verse, (Acts 1:14), is in the noun form. It is used
thirty-seven times in the New Testament and nine of those are found in the Book of Acts.
The verb form of this same word is used sixteen times in the Book of Acts. As one goes
through this book it appears they are always in a state of prayer. It is very startling only
eight times is this Greek word found in the Gospel accounts as a noun. Each of these
occurrences is related to Jesus. Even more amazing is the verb form of this word is used
forty seven times in the Gospel accounts. Each time it is referring to what Jesus does or is
used in the words of Jesus to others. In other words, not one time do the disciples
participate in the act of “prayer.”
If this is true, the early church entered into a new experience. For the first time they
participated in what Jesus taught them in the Sermon on the Mount (Matthew 6:5-15).
Jesus ascended to the right hand of the Father and they are now praying in His name.
Opening before them is a new era of intercourse between God and man. Were they aware
as they prayed that Jesus went behind the veil for them in the Holy tabernacle not made
with hands? He at that moment made intercession for them (Hebrews 7:25). I wonder
who was the first one who stopped and cried out, “Let us ask the Father in His name,”
(John 16:23, 24)?
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Can you imagine the amazement among the angels? Often they had rejoiced over
the prayers of a sinner who repented, but now for the first time they were hearing prayers
which were authorized and accredited by the name of the only begotten of the Father.
They were prayers based on the name which recently became a name which is above every
name (Philippians 2:9). Can you imagine the joy of that first hour of praying in the name
of Christ? Something new is taking place! There is a new access and interaction between
heaven and earth. Something is happening not possible before the arrival of the new High
Priest.
What was the reaction of the disciples themselves? It was not business as usual.
Surely they felt and sensed the newness of the activity of prayer. It had been ritual and
chants before and now it was life and power. What a privilege to enter into discourse with
the heavenly realm they had observed in the person of Christ.
What exactly was the prayer in which they participated? How long did it last?
What sacrifices did they make to do it? How absolutely vital was it to the entire
experience for which God was preparing them? Let’s begin by looking at the three basic
words for prayer as actually listed by Timothy. They give us the best picture of the
distinction between the ideas suggested in the three words. Therefore I exhort first of all
that supplications, prayers, intercessions, and giving of thanks be made for all men, (1
Timothy 2:1). Supplications (deesis) is a word which focuses on the expression of a need.
It is the statement of a petition. It is possible for this word not only to be used in
relationship to God but also your fellow man. Prayers (proseuche) is the word in our
study in Acts. It is used exclusively toward God and no one or anything else. It is a word
of sacred character. It has the idea of devotion and fellowship. Then the word
intercessions (enteuxis) expresses childlike confidence as the heart is expressed to God.
There is a boldness about this word; it is entreating.
In our passage, the focus is not on intercessions or supplication; it is on prayer. We
gain understanding of this word used here (Acts 2:42) as we view the other places in the
Scriptures this word is used. For instance, Matthew quotes Jesus as saying, “It is written,
‘My house shall be called a house of prayer,’ but you have made it a den of thieves,’
(Matthew 21:13). Notice the temple was not called a house of “intercession” nor was it
called a house of “supplication.” It is a house of prayer which meant far more than just a
place to ask for something. It was a place of sacrificial offering, of worship, of cleansing, of
fulfillment of activities related to relationship with God. It would be like calling your
home a house of marriage. It would mean everything connected with marriage is
contained within that house. Eating, crying, laughing, resting, planning, dreaming, loving
are all a part of what takes place in this house. It is a place where two lives intersect.
If this is the correct picture, then prayer is not about the position of your body or
the tone of your voice. It is about all of the activities and aspects which have to do with
intimacy with God. It is about conversations about Him and with Him. It has to do with
worship and singing. It has to do with eating and knowing He has provided it for you. In
fact, we label this interaction “practicing His presence.”
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What did you do today? I spent the whole day in prayer. You mean you did not go
to your job. Oh, no, I went to work, picked the kids up after school, and ate supper with
my family, but it was all prayer. In all of it there was an interaction with Him; there was a
focus going on which could not be broken. His influence was constantly being felt and
experienced. I found myself in constant worship which consisted of fellowship and
interaction on a moment by moment basis.
Well, this really sounds spiritual, but I am not sure it is very practical. How could
you possibly do this? How could you maintain such a strong discipline? Even when I get
down on my knees to pray and am not doing anything else my mind seems to wander. If I
cannot concentrate on Him when I am with closed eyes and bowed head, how could I
possibly focus totally on Him when there are activities rushing around me? I would get
distracted! How can I do this?
You ask the wrong question! Luke explains in our passage why this question does
not address the issue at hand. Let’s look at it again: And they continued steadfastly in the
apostles’ doctrine and fellowship, in the breaking of bread, and in prayers (Acts 2:42). The
main verb of the sentence is the Greek word “eesan” which is not translated into the
English. It is the imperfect, third person, plural of “eimi.” This Greek word (eimi) is a
verb of being, a state of being. It is translated “I am.” Since it is the third person plural, it
becomes “they were.” This also gives us the subject which is referring to the three
thousand souls were added to them (Acts 2:41). The subject is further expanded with the
Greek word (proskartereo) which is translated they continued steadfastly. This Greek
word is a participle which is a verb acting as an adjective. It is in the nominative case
which causes it to modify the subject. Therefore, the subject of the sentence has to do with
those in a state of being which are “continuing steadfastly.”
In the remainder of the verse, there are four descriptive words, apostle’s doctrine,
fellowship, breaking of bread, and prayer. In the Greek language, these are in the dative
case. This corresponds to the indirect object in the English grammar. However, in the
English grammar there should not be an indirect object in this sentence. An indirect object
requires a direct object which requires a verb of action. In this sentence there is neither.
However, there are four kinds of dative; one of them is a locative dative which is the case
of these four activities.
These early disciples are filled with the Holy Spirit. Three thousand Jews who
crucified Jesus have just encountered the Spirit of Jesus in forgiveness and intimacy. They
are absolutely consumed with Him. He became their entire focus. He is not one piece of
their life; He is their life. He is not a part of their daily schedule; He is their schedule.
They are not tithing their income; they are giving all to Him. Yes, they experienced the
teaching of the apostles’ doctrine; however, it was really about Him. They experienced
great fellowship; but they were in business together with Him. They participated in the
breaking of bread; but it was about eating of Him. They prayed; but it was not an activity.
They probably had corporate prayer meeting (Acts 4:31). But prayer was no longer an
activity, ritual, or ceremony. It was a life experience of interacting and living with the
indwelt Jesus. Prayer was the indirect object of the state of being. It was the activity to
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which the focus or concentration was done or given. The action of the verb of being was
on Jesus and given to the state of prayer. The disciples worshipped, praised, blessed God,
fellowshipped, and eat together. It was all in the context of a state of being called prayer;
because Jesus was the object of it all.
Prayer in this sense ceases to be an activity or something you do and becomes what
you are. When it is something you do it creates guilt. How many hours should you pray?
Is one hour a day enough to dedicate to the Christ who died for you? No wander we feel
guilty when we pray an hour or less. Would two hours relieve the guilt? Calculate all He
has done for you! Would three hours be sufficient? Would I not have to devote all of my
time to prayer? How could this be done? Prayer must cease being an activity; I must “be”
prayer. I must be so consumed with Him that nothing takes place which does not include
Him. But my mind wanders and I get distracted. This does not matter if you allow Jesus
to be in the middle of your distraction. The issue is Him.
We certainly understand this reality in relationship to ourselves. We have lived with
ourselves for years. We totally involve ourselves in all we are doing. We are constantly
fellowshipping with ourselves. We never make a decision without involving our own
opinion. One man stated, “Everywhere I go, I go to, and spoil everything.” I never have
a moment when I am not aware of “me.” Is this the state of experience Jesus wants to
have with me? Could He become the source of my life until the same involvement I have
with self, I now have with Him?
Jesus what are You revealing to me through this study?
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