Act 12:1-10 | KingComments | STEP | of this chapter are an intermediate section. From onward the thread with Barnabas and Saul is taken up again, about whom we have read in the last verse of the previous chapter ( ). In this intermediate section, Luke records the death of James by Herod, the arrest of Peter by and his deliverance from the hand of Herod and the death of Herod. The deeper meaning of this intermediate section seems to lie in the typological sphere. We have seen in Acts 10-11 the work of God’s Spirit He began among the nations. This means that the connection with Judaism is weakening. The emphasis will lie on Christendom among the nations. Before Luke continues his account of this shift to the nations, we see in this section how, once the dispensation of the nations is over, God takes up the thread with Israel again. That is why we are taken back to Jerusalem for a moment and then leave it forever – except for a single incident. There we find Herod, who is a type or picture of the antichrist who persecutes the faithful remnant in Jerusalem. We have a type or picture of the faithful remnant in both James and Peter. Just as we see with these two apostles, we also see with the remnant that during the great tribulation a part is killed and a part is spared. The Herod who plays a leading role in this section is the third Herod mentioned in the New Testament. The first wanted to kill the Lord Jesus, the second had John the baptist beheaded and the third is responsible for the death of James. James was killed in the same way as many Old Testament martyrs ( ). There is another aspect we can mention of Herod that is in connection with the gospel. We see in Herod the political obstacle to the proclamation of the gospel, which is overcome by prayer. In Peter’s case, laws of purity were a hindrance to the gospel, a religious hindrance, but also that hindrance has been overcome by God. Both religious and political authorities have always been instruments in the hand of satan to stop the course of the gospel, but always in vain. It seems that Herod has been successful in his campaign against the Christians. He lays hands on some of the church to do them harm. If he gets his hands on James, he has captured one of the leading figures of the new movement. He has put to death James with a sword, which is tantamount to having him beheaded. It is about James who is further referred to as “the brother of John”. This happens so as not to confuse him with James the brother of the Lord. He and John and Peter have been with the Lord in His transfiguration on the mountain and they have been eyewitnesses of the glory of the Lord ( ). The experience on the mountain was the confirmation of the Old Testament prophecies about the coming of Christ in glory. As three witnesses they have seen that. Herod begins to kill these witnesses. He has killed James, he wants to kill Peter and who will say if not also John was on his list. The devil always wants to eliminate witnesses. James is the first of the apostles to die of martyrdom. He is not replaced as an apostle, as Judas was at the time ( ).

‏ Acts 12:1-10

James Put to Death

Acts 12:1-24 of this chapter are an intermediate section. From Acts 12:25 onward the thread with Barnabas and Saul is taken up again, about whom we have read in the last verse of the previous chapter (Acts 11:30). In this intermediate section, Luke records the death of James by Herod, the arrest of Peter by and his deliverance from the hand of Herod and the death of Herod.

The deeper meaning of this intermediate section seems to lie in the typological sphere. We have seen in Acts 10-11 the work of God’s Spirit He began among the nations. This means that the connection with Judaism is weakening. The emphasis will lie on Christendom among the nations.

Before Luke continues his account of this shift to the nations, we see in this section how, once the dispensation of the nations is over, God takes up the thread with Israel again. That is why we are taken back to Jerusalem for a moment and then leave it forever – except for a single incident. There we find Herod, who is a type or picture of the antichrist who persecutes the faithful remnant in Jerusalem.

We have a type or picture of the faithful remnant in both James and Peter. Just as we see with these two apostles, we also see with the remnant that during the great tribulation a part is killed and a part is spared.

The Herod who plays a leading role in this section is the third Herod mentioned in the New Testament. The first wanted to kill the Lord Jesus, the second had John the baptist beheaded and the third is responsible for the death of James. James was killed in the same way as many Old Testament martyrs (Heb 11:37).

There is another aspect we can mention of Herod that is in connection with the gospel. We see in Herod the political obstacle to the proclamation of the gospel, which is overcome by prayer. In Peter’s case, laws of purity were a hindrance to the gospel, a religious hindrance, but also that hindrance has been overcome by God. Both religious and political authorities have always been instruments in the hand of satan to stop the course of the gospel, but always in vain.

It seems that Herod has been successful in his campaign against the Christians. He lays hands on some of the church to do them harm. If he gets his hands on James, he has captured one of the leading figures of the new movement. He has put to death James with a sword, which is tantamount to having him beheaded. It is about James who is further referred to as “the brother of John”. This happens so as not to confuse him with James the brother of the Lord.

He and John and Peter have been with the Lord in His transfiguration on the mountain and they have been eyewitnesses of the glory of the Lord (Lk 9:28 ; 32). The experience on the mountain was the confirmation of the Old Testament prophecies about the coming of Christ in glory. As three witnesses they have seen that. Herod begins to kill these witnesses. He has killed James, he wants to kill Peter and who will say if not also John was on his list. The devil always wants to eliminate witnesses.

James is the first of the apostles to die of martyrdom. He is not replaced as an apostle, as Judas was at the time (Acts 1:20-26).

Peter Arrested

In the following verses, Luke draws attention once more to Peter before he disappears from the stage in Acts except for one more performance in Acts 15. The Jews have not yet lost any of their hatred of Christians. They welcomed the death of James. When Herod notices this, he wants to take political advantage of it. In order to be even more favorable to the Jews, he continues his campaign of purification. He then arrests Peter, which is the third time he is arrested.

Just like Pilate, Herod also acts with the favor of the people in mind. Common feelings of hatred bring Herod and the Jews together. The hatred of the Jews concerns the worship of the Lord Jesus as God. According to them, this is apostasy from God, because to them He is only a human being and the worship of a human being is punishable by death.

Because of the feast, the execution does not take place immediately. The reference to the days of Unleavened Bread means that the Passover was celebrated. It was a reminder of the time when the people were under foreign domination, but from which God delivered His people. Here the Christian people of God are oppressed by political power, as will be the case in the end times with the faithful remnant. But just as God delivered His people at the time so that they might serve Him, so He is delivering His own now and in the future. In all times political powers have tried to prevent the serving of God.

In this case of Peter, Herod leaves nothing to chance. He will certainly have heard of the previous imprisonments of Peter and how he has been delivered from them twice. That will not happen to him. So he will keep those weak Christians with his security measures from plans to deliver Peter. Only, the question is not what Herod is doing. What matters is what God can do.

Herod’s security measures are firm. Peter is guarded by four squads of soldiers. That means that he is guarded by four men every three hours, to the four periods of three hours in which the night is divided. Two soldiers of each squad are chained to Peter and two soldiers are on guard at the door. So the guarding is all right.

But there is a battle going on in another area that nullifies all security measures of any kind. That is the battle of prayer. This is what the church is involved in. The church has come into being in an atmosphere of prayer (Acts 1:14 ; Acts 2:42) and persists in this attitude. The postponement of the execution of Peter is used by the church to pray for him.

This is indeed what may be called a prayer meeting! The imprisonment of Peter, with the terrifying death of James still fresh in memory, drives the church to fervent prayer. The power of prayer is greater than the power of Herod, yes, than the power of hell. Several days are spent in prayer with only one subject: Peter. It is a fervent communal prayer, it is addressed to God and it is a concrete prayer: for Peter (Heb 13:3; Rev 5:8).

An initial effect of the prayer can be seen in the peace Peter has. While he knows what Herod intends to do with him, he is not restless, but asleep. This sleep is a victory of faith. He sleeps the sleep of the righteous. On the one hand he knows what happened to his good friend James. On the other hand he has the experience that the Lord has delivered him from prison before. He has put everything in the hand of the Lord. What He decides is good and that gives him the rest to sleep. He has slept at times where he had to remain awake, such as at the transfiguration of the Lord on the mountain (Lk 9:32) and at the Lord’s prayer in Gethsemane (Mt 26:40), but now he sleeps in peace (Psa 4:8 ; Psa 3:5-6).

Peter Delivered

While Luke, in Acts 12:6, has once again drawn attention to how firm the guarding of Peter is, we now see how the Lord is mocking it. He sends one of His angels to the prison cell in which Peter is sleeping. With the angel He brings heavenly light there. Peter doesn’t wake up because of it, so the angel has to strike him (cf. 1Kgs 19:5).

Then he gets the command to get up “quickly”. The fact of the supernatural deliverance doesn’t mean that Peter doesn’t have to do the necessary things himself and also do it quickly. God has set a certain time for deliverance and within that time it must happen. God’s intervention and what man has to do coincide here again.

To enable the quick rise, the chains fall from his hands. The chains are not a problem to God, just like closed doors or tombs. The falling off of the chains will be accompanied by noise. We can assume that the guards have been put into a deep sleep by God. Just as the guards who had to guard the tomb of the Lord Jesus were put aside, so these guard are put aside by God. There, at the appearance of an angel, the guards “became like dead men” (Mt 28:4). Here, they notice nothing about it. God treats them as if they were not there. They do not wake up from the light or the noise.

The angel then gives Peter practical directions for his escape. The angel has unfastened the chains, but he must put on his sandals himself and also wrap his cloak around himself. To put on his sandals he has to bend down and after that he can walk. Wouldn’t Peter, every time he put on his sandals afterward, often be reminded of this extraordinary deliverance? Wouldn’t his trust in the Lord be encouraged by it?

Peter does what the angel says and follows him outside. That is all he has to do at that moment. He experiences it as if he is dreaming. This is a reminder of the experience the faithful remnant will also have when they are delivered by the Lord from the greatest need in the last days (Psa 126:1).

On his way to freedom, following the angel, they pass two guards without them sounding the alarm. The iron gate that forms a final hindrance to freedom opens by itself, that is, God’s mighty arm opens the way to freedom. When they have passed through it, they are in the city. The angel goes on one more street and then his service is over. He disappears without saying anything else and returns to heaven to stand before the Lord, ready to be sent out for the next service.

So now Peter stands there alone. Then he comes to himself. He realizes that he is free and that nothing of Herod’s expectations or those of the people of the Jews will come to pass (cf. Rom 15:30-31). We see that Peter is also aware of the close connection between these enemies of Christendom. As said, this close connection between Herod and the people of the Jews is a type of the connection between the antichrist and the apostate mass of the Jewish people in the end time. His deliverance does not make him careless. He knows he has to leave that place.

Now that we have before us the death of James and the deliverance of Peter, the question arises: Why is James killed and why is Peter delivered from prison? These questions arise, but cannot be answered by us. These are God’s ways of government that we cannot fathom. Here it suits us to fully trust God that He is not mistaken.