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Receiving What God Has Already Given

During the scattering of the believers, Philip went to Samaria and preached there (Acts 8:4). And in that city, a glorious spiritual awakening occurred. Evil spirits were exorcised, miracles took place, and many people experienced supernatural healing. There was great joy throughout the city. However, the Holy Spirit had not fallen on any of them.

When the apostles in Jerusalem heard that Samaria had accepted the Word of God, they sent Peter and John to them. When they arrived, they prayed for the Samaritan believers to receive the Holy Spirit, because He had not come upon any of them; they had simply been baptized into the name of the Lord Jesus (Acts 8:14–16).

It can hardly be doubted that these people were genuinely saved. They had believed and had been baptized, both men and women (see Acts 8:12, 16). There was no hint of doubt in Peter and John that the promise of the Spirit might not include these new believers. It was Peter himself who on the Day of Pentecost had announced, “ ‘The promise is for you and your children and for all who are far off—for all whom the Lord our God will call’ ” (Acts 2:39). The Pentecostal experience still rested freshly and powerfully on Peter and John. To them, it was virtually unthinkable that any born-again believer should continue long without the infilling of the Spirit.

But through what means or process might these new believers enter into a similar Pentecostal experience? Scripture provides a succinct answer: When Peter and John arrived, “they prayed for them that they might receive the Holy Spirit” (Acts 8:15). It is of no little significance that Peter and John prayed as they did—that the Samaritan believers “might receive” (receive actively, take).¹ There was no request to God to give them the Holy Spirit since the Spirit had already been given. He had not been given when John earlier wrote, “Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (John 7:39). Of course, by the time John and Peter visited Samaria, Jesus had been glorified and the Holy Spirit had indeed been given (see Acts 2:33). Therefore, the need of the Samaritan believers was simply that they themselves would find faith in their hearts to receive this gracious gift.

Peter and John’s prayer was accompanied by the laying on of hands. Some scholars think this practice was limited to the apostles, especially where receiving the Holy Spirit is concerned. Yet the experience of an obscure disciple, Ananias, disproves this contention. The instructions he had received about going to Saul of Tarsus included the information that Saul had been praying and “in a vision … seen a man named Ananias come and place his hands on him” (Acts 9:12). The ministry of laying on of hands was not confined to a select few, but was and still is for the many who minister to needs, possibly even for every Spirit-filled believer.

The laying on of hands seems to have been a special means for stimulating the faith of those for whom prayer was made. There was no mystical transmission of power, yet the act symbolized the giving of the Holy Spirit by the Father. The result of the praying and laying on of hands was exactly what should have been expected: “They received the Holy Spirit” (8:17).

Scripture does not record all that took place when the Samaritans received the Spirit, although it is obvious there were certain outward manifestations. “When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money” (Acts 8:18). Undoubtedly he witnessed a phenomenon of some significance, given his unsanctified eye for franchising and marketing (see Acts 8:9–11, 18–19). In light of other accounts of receiving the Holy Spirit subsequent to conversion, it becomes quite evident that Simon saw the Samaritans speak with new tongues and overflow with joyous exaltation and magnification of God. (See Acts 2:11; 10:46; 13:52; 19:6.)

When people have accepted Christ as Savior, our immediate concern should be that they be filled with the Holy Spirit. Indeed, our concern should be more with their ability to receive than with God’s ability to give. As we pray earnestly that new converts will enter into this experience, it is appropriate, when faith has risen, to lay hands upon them, expecting that God will give the gift He has promised all believers.

Receiving God’s Direction

When people truly pray, God listens and sets in motion those forces necessary to the answer. Sometimes the answer is dependent upon the readiness of other individuals to hear God’s instructions and to carry them out. Through divine intervention Saul had come face to face with both Jesus and himself, and he was totally disarmed (see Acts 9:3–4). In utter agony of soul he prayed. Although God had supernaturally intervened in capturing Saul’s attention, He used one of his lowly servants, Ananias, to complete the spiritual transformation, telling him, “ ‘Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying’ ” (Acts 9:11). Prayer accomplishes many things; but God often uses people to bring the answer. What we cannot do, God will do by miraculous intervention in answer to prayer. But what we can do, God will often use us to do. We wonder what the outcome would have been for Saul if Ananias had not been attentive to God’s prompting and instructions. And we also wonder if some desperate souls are not sometimes deprived of God’s intentions for them because of the unwillingness or unpreparedness of His servants to be agents of His revelation.

It was of fundamental importance for Saul to pray. Furthermore, the divine process in bringing individuals to this place seems ever necessary, “for it is God who works in you to will and to act according to his good purpose” (Phil. 2:13). The consequences of Saul’s prayer are beyond comprehension. Never has a believer been more completely surrendered to God’s will and used more effectively in reaching the world for Christ. But Ananias was God’s agent for getting Saul moving in the right direction. What words of encouragement his message to Saul must have been: “ ‘Brother Saul, the Lord—Jesus, who appeared to you on the road as you were coming here—has sent me so that you may see again and be filled with the Holy Spirit’ ” (Acts 9:17). But beyond that, Saul (who became Paul) was one of a very few people in history who were totally dominated by God’s will (see Acts 22:14).

When we come face to face with Jesus, and as we pray with utmost sincerity, we can expect God to direct us. And God’s method of direction may very likely be through one of His servants.

Receiving Knowledge of God’s Will

While Peter was in Lydda, Dorcas, a woman “who was always doing good and helping the poor” (Acts 9:36), died at nearby Joppa. Her friends washed her body in preparation for her burial. Knowing that Peter—who by now had gained a reputation as one who was used by God to work miracles—was not far away, they sent messengers requesting him to come. Upon his arrival, the mourning widows who had been blessed by Dorcas’ benevolence flooded Peter with testimonials about her caring generosity. It is also quite possible that they hopefully entreated him to seek her restoration to life.

How does the Lord’s servant respond to such a request? How does one proceed when faced by such an impossibility? Peter’s natural inclination might have been to write off the pleading widows as hysterical and irrational, wanting to escape their sorrow and loss. Or he could have chosen to reason them out of their hope for Dorcas’ restoration and simply to offer them solace and comfort. Peter did neither. Instead, he “sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, ‘Tabitha [Dorcas], get up.’ She opened her eyes, and seeing Peter she sat up” (Acts 9:40).

To understand the course of action Peter chose, we must trace his steps from the time he had first met Jesus. At the very outset he had heard Jesus instruct the Twelve (Peter himself among them of course), “ ‘As you go, preach this message: “The kingdom of heaven is near.” Heal the sick, raise the dead’ ” (Matt. 10:7–8). Peter had witnessed innumerable miracles at the Lord’s hand, including the raising of the widow’s son (Luke 7:11–16), Jairus’ daughter (Luke 8:41–42, 49–56), and Lazarus (John 11:1–44). Beyond all that, Peter had a personal revelation of Jesus’ divinity (Matt. 16:13–17): He had witnessed the glory of God on the Mount of Transfiguration (Matt. 17:1–7), and he had personally seen the Lord after His resurrection (1 Cor. 15:5). Add to all this Peter’s fresh post-Pentecost experiences—the healing of the lame man at the temple gate (Acts 3:1–9), the miraculous and untimely death of Ananias and Sapphira as he confronted their deceit (Acts 5:1–10), and his very recent experience with Aeneas, who at his command had risen from an eight-year bout with paralysis (Acts 9:32–34)—and you begin to understand why Peter elected to take a course vastly different from the one that would have ordinarily been taken. He had sat at Jesus’ feet; he had moved from faith to faith; he had been filled with the Holy Spirit; and in answer to his own prayer and obedience to God he had witnessed the working of God’s mighty power. Forearmed then—even in the face of death itself—Peter did not hesitate to consult with God.

Before he dared act in such a serious situation, he had to consult God (v. 40). It had not yet been revealed to Peter that God would choose to work this miracle. Seeking the will of God by fervent prayer, without distraction or interruption, Peter prayed until he knew God’s will. For any who dares attempt the impossible, there is no other course. To act apart from a sure conviction of God’s will is to court folly, disgrace, and shame; but to act in the light of God’s revealed will is pure faith, which brings great glory to God. Once the will of God is known with certainty, it remains only to act in harmony with that will. Peter turned to the lifeless woman, saying, “ ‘Tabitha, get up’ ” (v. 40). Then the miracle already determined in heaven became reality on earth: “She opened her eyes, and seeing Peter she sat up” (v. 40).

What a glorious restoration, we say, and it was that indeed; yet it was more than that. It turned out to be the key to the hearts of a vast multitude: “This became known all over Joppa, and many people believed in the Lord” (v. 42).

God does care about our earthly sorrows and losses, and sometimes He intervenes in the usual course of nature; but His chief concern is not with the temporal. The eternal destiny of many souls in Joppa was no doubt the reason for a divine response to Peter’s prayer.

From Peter’s experience there is much instruction for the one who would be used of God to meet human need. When confronted with the humanly impossible, consult with God to learn His will. Then, beware of over-rationalizing as faith is put to the test. Do not act presumptuously; make sure you have heard the voice of God before you act. Give faith opportunity to grow until you can believe God for the utterly impossible. When you are certain God has spoken, do not fear to act. When the miracle has taken place, give all the glory to God; allow the supernatural work to be a means of bringing the lost to Christ.

Receiving a Remarkable Answer to Prayer

When people walk in such light as they have and pray earnestly to God, they are rewarded. Cornelius, a Roman centurion, was such a person. He was probably what the Jews of that time would consider a “sympathetic uncircumcised” alien or, possibly, a partial proselyte.² He was a man who was “respected by all the Jewish people” (Acts 10:22), despite the fact that he was a Gentile. It is evident also that he had heard about Jesus and knew about His death, resurrection, and ascension, as well as the baptism in the Holy Spirit (see Acts 10:36–38). This surely inspired his determined pursuit of God. The Jews thought Gentiles could hardly have the same access to God that they did. But God doesn’t show favoritism (Acts 10:34), as Peter was shortly to learn.

At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment. He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, “Cornelius!”

Cornelius stared at him in fear. “What is it, Lord?” he asked.

The angel answered, “Your prayers and gifts to the poor have come up as a memorial offering before God. Now send men to Joppa to bring back a man named Simon who is called Peter. He is staying with Simon the tanner, whose house is by the sea” (Acts 10:1–6).

The credentials of this Gentile were impressive: (1) He was devout—pious and godly. (2) He feared God; not only did he have faith in the true God, but he wanted to please Him and receive anything He had. (3) He was mindful of his household and shared his knowledge of God with them. (4) He was generous to the poor. (5) He consistently prayed to God.

We have no indication from the text what Cornelius may have included in his prayer. But we may deduce some of its content from what happened. The words of the angel who visited him may give us a clue: “Bring back a man named Simon” (Acts 10:5). It is not difficult to deduce that Cornelius must have prayed for someone to help him know what to do. It seems probable that, since all the Spirit-baptized believers were Jews, Cornelius may actually have been praying about becoming a full proselyte of (convert to) Judaism with the hope of receiving the promised salvation and infilling of the Holy Spirit.

Cornelius walked in the light he had received, but in his spirit he seems to have perceived, as honest and earnest people do, that God had prepared something more for him and his household. Within his heart was a hunger for a greater experience of God, and this was his pursuit. It was likely that as a “God-fearer,” he had heard the prophet Jeremiah’s declaration of the Lord’s great promise: “ ‘You will seek me and find me when you seek me with all your heart’ ” (Jer. 29:13). In any case, he was soon to know its fulfillment, as well as that of Jesus’ corroborative teaching: “ ‘Blessed are those who hunger and thirst for righteousness, for they will be filled’ ” (Matt. 5:6).

In this hour of all-but-universal darkness one cheering gleam appears: within the fold of conservative Christianity there are to be found increasing numbers of persons whose religious lives are marked by a growing hunger after God Himself. They are eager for spiritual realities and will not be put off with words.… They are athirst for God, and they will not be satisfied till they have drunk deep at the Fountain of Living Water.³

Cornelius received his answer in a remarkable manner; it involved both an angel (Acts 10:3) and a man, Peter (Acts 10:5–6). The ministry of angels in bringing answers to prayer will be considered in chapter 14, but let it here be noted that God will employ whatever means necessary to provide an adequate answer for the sincere seeker.

Answers to prayer sometimes come slowly because the divinely chosen means of answering involves a person who has yet to learn some lessons in responding to God’s voice. Before God could answer Cornelius’ prayer, Peter had to become a prepared messenger (this alone was a project of major proportions). God answers a praying believer, and frequently He uses another praying believer to carry the answer. Consequently, “about noon the following day as they [the men sent to Peter by Cornelius] were on their journey and approaching the city, Peter went up on the roof to pray” (Acts 10:9). No particular reason is given for Peter’s praying at this hour (morning, afternoon, and sunset were the prescribed times for public prayer). But his personal pattern may reflect that of the Psalmist (Ps. 55:17) and Daniel (Dan. 6:10). When we pray, we give God opportunity to speak, and we are more disposed to hear. Peter’s praying precipitated a revelation of immeasurable import for both himself and the entire Church: God is impartial, as willing to bless the Gentile world with the gospel as He is the Jewish world (see Acts 10:34–35).

How much depends on our praying cannot be measured. But if Cornelius had not prayed, the door to the Gentiles might have remained closed longer, though not permanently, for God’s promise of blessing has always been to all peoples on earth (see Gen. 12:3; 18:18; 22:18; 26:4; 28:14; Gal. 3:8). And if Peter had not prayed, again perhaps a delay would have prevailed—at least until God found another believer who would obey His directives. But Cornelius prayed, and Peter prayed, with the glorious result that Peter entered the door to the Gentile world, and Cornelius and his household experienced the fullness of the Holy Spirit, even while the gospel was being preached to them for the very first time (they did know about the gospel before this; see Acts 10:36–37, 44–48).⁴

From this passage on prayer we learn several lessons. God takes note of godly devotion and sets in motion those forces that bring about answers to the prayers of righteous people. A consistent prayer life and communion with God open the door for His special guidance and direction. When people pursue God, regardless of their position or obscurity, they will find Him. Patience is necessary when we pray, for in answering our petitions God often employs other humans in whom and through whom He must work. Prayer is the greatest force available for influencing lives—and ultimately history.

Receiving Deliverance through United Prayer

The forward movement of the Church is largely dependent upon its leadership, much as conquest by an army depends on its officers. Satan is not oblivious to this reality; so he strikes hardest where it counts most. Even as God chooses to work through people to accomplish His purposes, so Satan uses people as agents for his ends. Herod Agrippa I was his accomplice in seizing and imprisoning Peter. Herod supposed that James and Peter were the two pillars upon which the infant Church rested, and that if they were eliminated the whole structure would collapse. So he had James arrested and executed; and because he saw it pleased the Jews, he arrested Peter, placing him under tight security. “So Peter was kept in prison, but the church was earnestly praying to God for him” (Acts 12:5). Herod, because of his depravity, was not aware that he was in reality contending with the Almighty.

Once again we note the awesome power of prayer. Until prayer is made, Satan has the upper hand. We should remember that fact in this day when church leadership is under vicious attack. The Early Church, beset with great concern over James’ death and Peter’s imprisonment, became very serious in their praying. They did not halfheartedly pray, as we tend to do, but they kept “earnestly praying.” It was fervent prayer.

Of considerable significance is the fact that the Church as a whole did the praying. There is a time and place for individual, private prayer; but there is also a time for the whole Church to shoulder the burden. When the mission for which the Church exists is threatened, it is time for the whole Church to pray. So the young Church joined in praying for a single thing: that Peter might be spared for the sake of the Church and the world.

The prayer was specific. Specific praying, in the will of God, results in specific answers. Such praying refines our petitions, eliminating prayer so general that we hardly have any way of knowing when it’s answered. Specific praying puts the supplicant’s faith to the test and inclines him toward discovering the will of God before the petition is made, or at least toward being willing to submit to that will if there is any uncertainty about what it is.

The urgency of Peter’s situation required a speedy answer. Immediate prayer was called for. Delay was tantamount to accepting Herod’s verdict. He would act at the earliest convenient moment. Providentially, the Jewish holy days delayed him in his evil intent, giving a little space for the Church to pray. Had the Church failed, the consequences would have been fearsome. But the Church did pray. And because of that, there was supernatural intervention. Chains fell off. The guards were not alert, or could not see the escaping prisoner (but cf. Matt. 28:4). Gates opened of their own accord. Peter was free!

From the account of Peter’s deliverance we learn several lessons about prayer. We should not be surprised when church leaders are attacked; earnest prayer for leaders is always in order. When attacks against the Church are of such severity that its divine mission is likely to be hindered, the corporate body should join in earnest, prompt, and constant prayer. Prayer should be for well-defined and specific needs. It should be governed by the will of God, as revealed in His Word, and by a willingness to submit, once that will is truly known. We see also that God may answer earnest prayer in impossible situations even when those praying are not really expecting an immediate answer. (Notice how they answered Rhoda when she said Peter was at the door, “You’re out of your mind. It must be his angel” [Acts 12:15].)

Receiving Direction to Send Out Laborers

From the inception of the Church, missions has been its priority. Missions is the heartbeat of God himself (see John 3:16; Luke 19:10). As the Church draws nearer to His heart, missions rests heavier upon its heart. “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have [already] called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off” (Acts 12:2–3). The verb “to worship” comes from the Greek leitourgeō, the root of our word “liturgy.” Its usage in Acts 13 seems to suggest a mingling of praise and prayer. Add to that the fasting, and you confront an intense and united devotion to the Lord. In such a setting, vision is born and people find divine direction for their lives.

Just how the Holy Spirit spoke to the gathered company, we are not told; obtaining the necessary guidance is of more consequence than is the means for obtaining it. There is an ever-present inclination to overemphasize the means of the divine direction at the expense of the all-important directive. This is not to say that we ought not concern ourselves with the means, for not to do so might easily result in a failure to recognize and receive the guidance. It was not until young Samuel was instructed on how to receive divine guidance that he was able to recognize and receive it (see 1 Sam. 3:1–14). Acts 13 says only, “the Holy Spirit said.”

There are several possibilities of how this word was conveyed: (1) by means of a strong impression on the heart of one or more of the leaders (cf. Acts 8:29; 9:15–16), (2) through a vision (cf. Acts 9:10; 10:3, 10–16; 16:9), (3) through a prophetic gift (cf. Acts 15:13, 28, 32; 21:11). In connection with the third possibility, great caution must be used, for there is only scant evidence pointing to this means in Scripture. Donald Gee, a highly respected British Bible scholar, wrote, “It can be affirmed that there is not one single instance of the gift of prophecy being deliberately resorted to for guidance in the New Testament.”⁵

Paul and Barnabas had already been called by the Lord. Now as a direct result of ministering to the Lord and of fasting, the church at Antioch was encouraged to release them from their local duties and send them out. It is at least probable that the gathered group prayed according to the Lord’s instructions, “Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Matt. 9:38). The consecration of the first missionaries was preceded by prayer and fasting. Even as ministering to the Lord and fasting prepared the church to hear the Spirit’s command, so fasting and prayer were part of the sending process. “After they had fasted and prayed, they placed their hands on them and sent them off” (Acts 13:3). The work to be done was a spiritual work. Methods and practices of ordinary people would not—and will not—suffice. Guidance for a church must be spiritual; its sending forth must be spiritual; the work must be in the power of the Spirit. When a church engages in spiritual activity, it sets the stage for spiritual ministry and outreach. From Antioch, Paul and Barnabas went out to reach their world with the gospel and to establish a missionary pattern worthy of emulation in all generations.

Several lessons can be learned from this passage. Church leadership does well to give priority time to spiritual exercise, especially prayer, worshiping the Lord, and fasting. Learning to receive and follow the Spirit’s direction in selecting and sending forth laborers is essential to effective missionary ministry. The Holy Spirit is the source of divine direction, regardless of the means He may employ, and He works best in an atmosphere of praise and prayer. When the Spirit is vitally involved in directing a church, its outreach mission becomes the primary concern.

Experiencing Confrontation of Satanic Powers

Confronting satanic forces is not the time to begin getting serious about prayer. And though such visible confrontation may be occasional, the battle rages constantly. Every time believers bow in prayer, they should have a consciousness of the great conflict they are a part of: “Our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Eph. 6:12). Paul was a person of prayer who joined other believers in corporate, intercessory prayer. It was only through this preparation that he could be used to confront satanic powers in Philippi.

On the Sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there.… Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. This girl followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are telling you the way to be saved.” She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her (Acts 16:13, 16–18).

Acts 16:13 and 16 are the only verses in the New Testament in which the Greek proseuchē (“prayer”) means “a place of prayer.” Philippi had no synagogue, because the number of adult male Jews living there was too small, being less than ten;⁶ there was only a “praying place” by the Gangites River. So Paul and his company headed for the spot where needy people regularly met with God. So should it be today. The place of prayer, whether the house of God or the closet at home, should be honored and sought. Prayer and worship gain not only the attention of heaven, but in some inexplicable way they also attract and excite the world of unholy spirits. The presence of Jesus often provoked demonic response (Matt. 8:28–32; Mark 1:23–24; 3:11; Luke 4:41). So it should not be thought strange that when earnest prayer is made, the forces of darkness rise up to do battle.⁷ It is then, more than at any other time, that they are threatened, engaged, and defeated (see Eph. 6:12–18).

Paul’s prayer likewise brought demonic opposition and then glorious deliverance. As the group proceeded to the place of prayer, a young slave girl, possessed by an evil spirit, took up her shout about the mission of the evangelists. Scripture says she earned money for her owners by predicting the future and telling fortunes. It was thought by the pagans that such individuals spoke truth by the inspiration of some god. In reality, she spoke by inspiration of the father of lies (John 8:44). Satan frequently conceals his true nature so that he may more effectively carry out his destructive work (cf. John 10:10).

Paul, equipped and armed by the Holy Spirit and freshly endued through prayer, finally ordered the demon to leave the girl, bringing the wrath of her masters upon himself and his companion Silas. Satan is no less real today than he was then—as those who engage in earnest prayer quickly discover. Yet the praying person has nothing to fear. “The weapons we fight with … have divine power to demolish strongholds” (2 Cor. 10:4).

We learn some significant lessons about prayer from this passage. A place of prayer, where believers can gather, is of great importance. Prayer may draw the forces of evil to do battle, and at times they may manifest themselves in strange ways. Therefore, the believer needs to be Spirit-filled and ready always to confront evil forces head-on. Yet we need not fear what Satan can do, as long as we ourselves maintain a vital relationship with God. Satan’s captives must be set free, and prayer is the powerful means of deliverance.

An Unexpected Response

For delivering the demon-possessed girl and consequently depriving her masters of their livelihood, Paul and Silas were beaten and thrown into prison. Even so, midnight found them “praying and singing hymns to God, and the other prisoners were listening to them” (Acts 16:25). Sometimes the fate of people who pray is not pleasant. Prayer does not guarantee immunity from trouble. At times it even seems to invite trouble. Yet the Scriptures assure us, “A righteous man may have many troubles, but the Lord delivers him from them all” (Ps. 34:19).

The servants of the kingdom can be a mystery to those outside the kingdom. At midnight, their feet held tightly in wooden stocks, their backs bruised and bleeding, and their bodies suffering indescribable discomfort in a damp, inner dungeon, which was probably insect-infested, Paul and Silas began praying and singing praises to God. It is not the place that sanctifies the spirit, but the spirit that sanctifies the place. From the depths of the praying should come genuine “songs in the night” (Job 35:10), even in the midst of suffering.

No clue is given as to the content of the prayer of the two dedicated missionaries. Did they pray for their own deliverance, remembering Peter’s miraculous escape under similar circumstances? Did they pray for their jailers’ conversion? Whatever their petitions and praise, God responded suddenly and in a totally unexpected way. Though He sent an angel to quietly deliver Peter, he delivered Paul and Silas by means of an earthquake.

A prayer of trusting commitment, accepting whatever God sends as His answer, will prevent misguided praying. God sees the panorama, we see a few of its details. It is of utmost importance in all circumstances to pray, “Your will be done.” Such a prayer in no way limits God; instead, it opens the door for Him to act in His own matchless wisdom. Had God delivered Paul and Silas in the same way He had delivered Peter, it is unlikely that the jailer and his household would have found salvation.

Several lessons should be learned from this experience of Paul and Silas: In the darkest night, prayer and praise are both possible and productive. The best guarantee of escape from present suffering is to ask the Lord, who reigns over all our circumstances, to gain His purposes and receive all the glory as a result of our deliverance. When God does intervene supernaturally in our suffering, we need to discern His intent, which may very well extend beyond our need to that of others. If we face our difficult circumstances with the right attitude, they can become the means of grace to lost souls.

Praying a Benediction

Parting prayers are often difficult. Paul had just finished his charge to the Ephesians elders who had journeyed some twenty-eight miles to Miletus to meet him for the last time. He had told them that they would never see his face again (Acts 20:25), and they were sorrowing over the prospect (v. 38). “When he had said this, he knelt down with all of them and prayed” (v. 36). Prayer is the best guarantee for the future. It unites hearts that miles may separate, and it is the glue that holds us together though we be far apart.

Here is a pattern for farewells, whether the separation be by physical space or by death. In faith we commend each other to God, even as Jesus commended His spirit to the Father as He was dying on the cross (See Luke 23:46). We do well to pray the benediction of Numbers 6:24–26, whether in our own words or those of Scripture: “ ‘The Lord bless you and keep you; the Lord make his face shine upon you and be gracious to you; the Lord turn his face toward you and give you peace.’ ”

From this Acts account we learn that prayer is in order on every occasion. Praying together is a bond that cements the Christian family. Praying a benediction on the occasion of separation from those we love or hold dear is a privilege. Notice how Paul’s final greetings in his letters usually included a benediction.

Receiving a Revelation

Prayer is appropriate on every occasion, but it is never more urgent than in the time of crisis. Sailing to Rome, a prisoner in the custody of the centurion Julius, Paul was in physical jeopardy, along with the crew, the passengers, and the other prisoners (see Acts 27:1–20). It was Paul’s fourth experience of shipwreck (those mentioned in 2 Cor. 11:25 are earlier).

After the men had gone a long time without food, Paul stood up before them and said: “Men, you should have taken my advice not to sail from Crete; then you would have spared yourselves this damage and loss. But now I urge you to keep up your courage, because not one of you will be lost; only the ship will be destroyed. Last night an angel of the God whose I am and whom I serve stood beside me and said, ‘Do not be afraid, Paul. You must stand trial before Caesar; and God has graciously given you the lives of all who sail with you.’ So keep up your courage, men, for I have faith in God that it will happen just as he told me. Nevertheless, we must run around on some island” (Acts 27:21–26).

Lesser individuals give way to despair when the storm threatens life itself—but not Paul. One might suspect, from the reference to Paul’s abstinence, that he had entered into a deliberate fast in behalf of the life-threatening circumstance. A closer examination, however, hardly supports that understanding. The Greek word asitia is a medical term for “loss of appetite,” meaning literally, “without food.” “After the men had gone a long time without food [because of a loss of appetite], Paul stood up before them and said …” (The “Fast” mentioned in 27:9 was probably the Day of Atonement, which all good Jews would have observed.)

Whether Paul ate during the early days of the storm, we can safely conclude that he maintained a constant communion with God throughout the ordeal. Whether he concerned himself greatly over his own welfare, he knew for certain that he was destined to reach Rome (cf. Acts 19:21; 23:11). The believer’s praying is affected by his confidence and assurance. Most likely Paul prayed for the safety of his shipmates. It is not easy to pray for those who bring trouble on themselves after rejecting our counsel (see 27:9–11, 21). However, those who pray and commune with God gain the ascendancy over personal rejection and rebuff. And their presence, like Paul’s, may ultimately bless those who originally dismissed them. Although Satan may cause our seas to rage, the believer’s God can calm the storm or deliver from it.

The result of Paul’s praying was his bold announcement in the face of apparently impending death: “Now I urge you to keep up your courage, because not one of you will be lost; only the ship will be destroyed” (27:22). This was not presumptuous “positive confession,” nor was it merely hopeful aspiration. It was a statement of fact based on divine revelation. Other people who pray come to know by supernatural means.⁸ This shouldn’t be considered strange in view of the omniscience of the God we serve.

Through Paul’s praying came (1) revelation and (2) preservation. By a special angelic revelation he understood the future beyond the present adverse circumstance. By divine intervention he, along with his shipmates, was preserved from terrible destruction.

Paul’s experience on the way to Rome teaches several lessons. In the midst of the storm we must maintain communion with God, refusing the despair of unbelief. What God reveals to us in the day, we must not doubt in the night. When we have truly heard from God, we can declare with confidence what He is about to do.

Receiving Assurance for Healing

There is to be a supernatural Presence with God’s servants. Mark’s Gospel predicts it: “ ‘They will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well’ ” (Mark 16:18).⁹ Paul witnessed what Jesus had promised. On the island of Malta he was bitten by a venomous snake, yet escaped unharmed (Acts 28:5). Later he saw another verification that God heals through His servants:

[Publius’] father was sick in bed, suffering from fever and dysentery. Paul went in to see him and, after prayer, placed his hands on him and healed him. When this happened, the rest of the sick on the island came and were cured (Acts 28:8–9).

What is the secret of supernatural healing through a servant carrying the gospel message at God’s command? We see four significant elements in the brief reference to this healing: Paul (1) went in, (2) prayed, (3) placed his hands on him, and (4) healed him.

Publius was the chief official of the island of Malta (KJV, Melita), where Paul and his companions were stranded after escaping their sinking ship. His father lay sick with a high fever and dysentery. To Paul, any person’s need was God’s opportunity. The islanders had shown the castaways unusual kindness. Now it was Paul’s turn. He went in to see the sick man (v. 8). The servant of God should also be a good Samaritan. Paul prayed for the man. What greater service can we render the sick and suffering than to pray for them? Yes, we may seek to make them comfortable; we may minister counsel and care (and we should do both), but let it never be forgotten that we minister best by prayer, for then we open the door for divine intervention and provide credibility for the gospel we preach.

How should we pray in such a case? Do we pray for the person who is in such desperate need, or do we pray for ourselves to be channels for God’s provision? Perhaps both. Our effective contact with people is governed largely by our vital contact with God. Prayer teams us up with Him who turns the humanly impossible into divine reality.

After praying, Paul laid his hands on the man. Until God lays His hand of anointing on us, we accomplish little by placing hands on others. Paul prayed until he was assured God’s hand was on him. Then he acted. And the man was healed. Certainly Paul had no healing powers of his own, any more than we do today. But he was God’s agent. It was by the hand of God that he wrought the miracle (see Luke 11:20). We are to be His ambassadors, carrying the credentials of His endorsement and acting in His stead. Consequently, when Paul laid his hands on the man, it was as though God himself had done it. The results were immediate: The fever vanished. The dysentery ended. The man was well. But that was not all. Soon the good news spread and others came to be healed (v. 9). And without a doubt, Malta had a spiritual awakening of no small consequence.

We learn from Paul’s part in the healing of Publius’ father that we ought to go where there are needs that can be met only by a supernatural God. We must pray until we sense God’s hand upon us and His direction for us. Then we can lay hands upon the sick with the confidence that we are acting in Christ’s stead.

It is noteworthy that the prayers of the Early Church lack mention of many of the things we often pray for, such as temporal provisions. The kingdom of God, its spread and outreach, was paramount. These commissioned servants had learned well the instructions of their Lord: “Seek first his kingdom and his righteousness, and all these things [food, clothing, material provisions] will be given to you” (Matt. 6:33). Through the medium of prayer we seek first that Kingdom.