The Book of Acts
Lesson Number 53
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
JAMES IS KILLED and PETER ARRESTED
“12:1 Now about that time Herod the king stretched forth his hands to vex certain of the church. 2 And he killed James the brother of John with the sword. 3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. 5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.” (Acts 12:1-5)
INTRODUCTION
While the Word of God is spreading, and multitudes are being “added to the Lord” north of Jerusalem, and in Gentile territory, a sudden turn of events takes place in Jerusalem. Life in Christ does not guarantee a life of ease and convenience in this world. While there are times when a season of tranquility is granted to the faithful, Jesus taught His disciples not to expect this to be the norm. His telling words are found in Matthew 10:34-36. “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.”
These words unveil the erroneous gospel that proclaims Christ always unites the family, and is the answer to every domestic dilemma. While every tender soul confesses this to be their desire, every honest person equally confesses the relative rarity of such an experience. Jesus did not mean He would invariably divide the family, or that this was a kind of litmus test of the legitimacy of one’s faith. Rather, He was showing the effects of the embrace of a Gospel that anchors one in another world, constraining the individual to live for the time when the Lord gathers His people to Himself, so they can be where He is. The life of faith actually separates a person from the world, causing him to be a pilgrim and a stranger in it (Heb 132:14; 1 Pet 2:11). It simply is not possible for that fact to blend with the psychological approach to life that is being hawked in the modern churches. That is why those who major on domestic and social harmony life are prone to a procedural approach to life. Living is presented as though the individual is the primary thing, and existence and circumstances in this world are fundamental.
Throughout history, there have been notable families that have been divided. The very first family found Cain and Abel in the same household (Gen 4:8-9). There was also Ishmael and Isaac in Abraham’s house (Gen 21:9-10), and Jacob and Esau in the house of Isaac (Gen 25:23; 27:41). Then there was the hostility in Jacob’s household between Joseph and his brothers (Gen 37:4-8). Who can forget the opposition of David’s own son, Absalom, to himself (2 Sam 15:6).
LIFE IS TO BE LIVED FOR CHRIST
God has made clear that life is to be lived for Him, not for self. It is written that Jesus “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:15). Whatever the believer does, and however minuscule it may appear to be, it is to be done for the glory of God. As it is written, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor 10:31). And again, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col 3:17).
This posture addresses the matter of our associations with other people, for God is able to make our enemies be at peace with us (Prov 16:7). Even the heart of the king is in His hand, so that He turns it whenever and however He desires (Prov 21:1). However, should the individual choose to modify his commitment to the Lord, or alter the stance of his life in life in order to produce tranquil surroundings, he at once begins to stand in a precarious place.
While believers are not to go out of their way to produce friction, neither are they to place an inordinate value on peaceful and convenient circumstances. If Jesus said we are not to think that He came to send peace on earth, how could such a view possibly be right? Having said that, any social or domestic disturbance that cannot be traced back to the lack of unity in the faith can be perceived by the believer as something to be resolved.
Having said all of this, let it be clear that any hostility toward the saints must be because of their faith and righteousness, not any transgression or obnoxious peculiarities found in them. Solemnly Peter admonished us, “But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters” (1 Pet 4:15).
AN APOSTLE IS MARTYRED
In our text, a chief apostle, one of the inner circle of three (Peter, James, and John), is martyred by Herod. This was one of the twelve apostles, “set” first in the church and being charged with laying the foundation of that church. The apostles brought a certain indispensable lucidity to the people concerning Jesus Christ and the salvation that is in Him with eternal glory. Yet, even though his role was an essential one, James is removed from the world through an act of deliberate violence.
Then, because Herod saw that his despicable deed pleased the Jews, he set out to do the same thing to Peter, another of the chief apostles.
In the death of the one apostle, and in the arrest of the other, it appeared as though Herod was invincible, and could not be restrained. Yet, this report must be read within the concept of the Kingdom of God and the fact that “the heavens do rule” (Dan 4:26).
This is now the third initiative launched against the church. In the latter two, the people of God appeared to be powerless victims of oppression – at least to the eye of the flesh. In our text, the extraordinary power of oppression from religious quarters is also confirmed. We will also see how corrupt religion gets along well with this world’s governments.
A REMINDER OF WHAT WE ARE BEHOLDING
In order to encourage a proper perspective of the Scriptures, it is needful to look at them from a higher vantage point –that of God’s eternal purpose. An eternal objective drives all Divine dealings regarding the world and the human race. It is woven into the fabric of creation, the Law, the Person of Jesus Christ and the record God has given of Him, the book of Acts, the Epistles, and the Revelation. There is a certain progression in the sequence of these realities. It is not so much a progress that is quantitative as it is in the gradual unfolding of an enormous expanse.
First, it is important to establish that the highest form of knowledge is the knowledge of God. Actually, the intent of all revelation is to bring men to the knowledge of God. This is encapsulated in the insightful summation of the Law that was given by a certain scribe who had asked Jesus to identify “the first commandment of all.” Jesus replied, “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.” The scribe replied, “And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices.” Jesus saw that the scribe had answered “discreetly” and replied, “Thou art not far from the kingdom of God” (Mk 12:28-33).
The point here is that man’s identity with, perception of, and profound affection for the Living God is the most essential of all human involvements. The most important thing is NOT to know yourself, but to know God. It is NOT to resolve your particular problems, but to participate in what God is doing. The ultimate aim of God is not to get you to live correctly, and within the parameters of what is right. To be sure, that is involved, but it is by no means the sign of genuine achievement. Jesus revealed this to His disciples when He said, “So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Luke 17:10). Before God, there is no virtue in doing what you are supposed to do – even though that is an absolute requirement. The thing that counts is what takes place AFTER you have been obedient. As a person who is in Christ Jesus, God Himself has called you “unto the fellowship of His Son Jesus Christ our Lord” (1 Cor 1:9). That “fellowship” is what make “the newness of life” what it is. This is what is involved in the objective of God’s “exceeding great and precious promises” (as compared with commandments). It is through them that we “participate in the Divine nature AND escape the corruption in the world caused by evil desires” NIV (2 Pet 1:4).
This is why every form of revelation has been to enlarge our familiarity with, and understanding of, God Himself.
➪ THE CREATION. The creation presents a summary-type view of God. Although men did not perceive it on their own, God’s word declares that “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse” (Rom 1:20). The testimony of nature is everywhere that men can be found. The Psalmist says of heavens and firmament, “There is no speech nor language, where their voice is not heard” (Psa 19:3). Although their testimony is rudimentary when compared with what has been made known in Christ, sin has so impacted man’s thinking that it has never perceived this clear testimony this on his own.
➪ THE LAW. The Law provided a larger circumference of revelation. In it there is a “form of knowledge of the truth,” or “the embodiment of knowledge and truth” RSV (Rom 2:20). The Law was to knowledge and truth what an impenetrable wall is to a treasure house. There was a lot of truth and knowledge in the Law, but it was not apprehended by the people. They handled the Law like the Gentiles did nature – without comprehending its contents. This is precisely why David asked God to give him an understanding of the Law (Psa 119:34,73,125,144,169). He knew there were “wondrous things” in the Law, but also knew God had to open his eyes to see them (Psa 119:18). Now, in Christ, we can see the character of God in the Law.
➪ JESUS CHRIST. The Lord Jesus is the most precise embodiment of both God and the Truth that issues forth from Him. “The fulness of the Godhead” dwells in Him “bodily” (Col 1:19; 2:9). This means that there is nothing about God that can be known that is not revealed in Christ Jesus. He is the fullest revelation as well as the most precise exhibit of God. This is particularly relevant to us, because eternal life is knowing “the only true God” and “Jesus Christ” whom He has sent (John 17:3). If there is any professed teacher or preacher, or any religious system, that does not contribute to the understanding of Christ, the key of knowledge has been taken away and the entrance to the Kingdom of God has been blocked.
➪ THE BOOK OF ACTS. The book of Acts is not primarily a book of doctrine, or teaching, although much teaching is recorded there. Primarily, this book is an example of the newness of life being lived out. Here is how Jesus expressed Himself through men and women of faith. The book also contains examples of the reaction of the devil to truth as he works within simple souls. It is important to distinguish between an example of how men ought to live, and the actual record of how life in Christ IS lived. In the first case, we are speaking of an objective to be accomplished by men. In the second, we are provided an actual record of how Christ and the truth impact upon the human personality. The unavoidable conclusion is that if men do not react to the truth in the same manner as believers did in the book of Acts, then they do not possess what those people had. It is also significant to note that what they possessed is represented as common in the household of faith.
➪ THE APOSTLES DOCTRINE. The Apostles’ doctrine is primarily the exposition of Christ Jesus and the salvation of God. They expatiate the implications of the Gospel, delineating what was accomplished by the death, burial, and resurrection of Christ. They also open up how these realities affect men when they believe on the Lord Jesus Christ. Their teaching is not merely to direct men in how they are to live – although they say considerable on this subject. However, their primary testimony has to do with Jesus Himself and the great salvation that is in place because of Him. If it was possible to remove the exposition of Jesus and salvation from the epistles, nothing of lasting value would remain.
➪ THE REVELATION. The book of the Revelation presents the same thing – Jesus and His great salvation – from yet another perspective. Here the entire drama of redemption is presented as a vision. In a remarkable and grand summary form it presents the whole of salvation from beginning to end. It is done in pictorial form, many times using creatures, cities, and other natural phenomenon to depict how God is working salvation in the midst of the earth. The book confirms the unchangeable nature of both Satan and Deity. It also confirms that it is not possible for Satan to ultimately win, or for Jesus to lose. It affirms that those who place their faith in Christ and live for Him will survive the end of the world, the day of judgment, and demise of the devil. They will, in fact, be forever with the Lord.
With these things in mind, we will now launch into our text. We will see the nature of men who are vassals of Satan. We will also behold how those who are of God may appear to have been overcome, yet how God manages their lives. Religious flesh will also be held before us, with its depraved nature which takes pleasure in the suppression of truth and the opposition of the people of God. We will also see that deliverance is according to Divine discretion.
HEROD LAUNCHES AN INITIATIVE AGAINST CERTAIN OF THE CHURCH
“ 12:1 Now about that time Herod the king stretched forth his hands to vex certain of the church.”
There is a certain way in which history is recorded in Scripture. Among historians, history itself is often the point. Therefore precise sequence, dates, and surrounding circumstances are provided with great care. If the reader has understanding, there is measured value in such an approach. However, in the Word of God, there are often long periods of time that are omitted. For example, from Adam to Enoch was a period of over six hundred years. From Enoch to Noah was over four hundred years. The flood came six hundred years after Noah’s birth. From the flood to the call of Abraham was over three hundred and fifty years. From Abraham to the giving of the Law was around five hundred years, with considerably revelation being given concerning that period of time (Genesis 12:1-50:26 and Exodus 1:1-40:38). Israel’s forty-year trek in the wilderness is contained in Leviticus through Deuteronomy. The history of Israel following their entrance into Canaan through the time of Malachi the prophet was about 950 years, and is covered in the books Joshua through Malachi. The five hundred years between Malachi’s time and the birth of Jesus is not ordered in the historical record. Daniel’s prophecies relate largely to that period of time. From the birth of Jesus until the commencement of His ministry was thirty years, with only one incident, and the time related to John the Baptist’s birth (its announcement and a brief summation of John’s advancement to maturity), and his ministry (a period of six months) being very briefly referenced in Scripture.
All of this confirms that this world and what takes place in it is significant only if it has to do with the working out of the purpose of God. Apart from that, it is given no emphasis at all in the Word of God – and that is the proper perspective of the world and everything in it.
ABOUT THAT TIME
“Now about that time . . .” Other versions read, “It was about this time,” NIV “at the same time,” DOUAY “in that time,” TNT “during the same time,” IE and “it was at this time.” PHILLIPS
Ponder the things that were taking place at this time. The Word of God was spreading rapidly, reaching as far as the Island of Cyprus, the region of Phenice, and the central Syrian city of Antioch. At the arrival of Barnabas, “much people was added to the Lord” (11:24). Barnabas had brought Saul from Tarsus to Antioch, and they had spent a whole year, assembling with the church and had “taught much people” (11:26). It was there that the disciples were “first called Christians,” as their association with Jesus Christ was very obvious. Prophets had come from Jerusalem to Antioch. One of them, Agabus, had prophesied of a coming famine. In a sterling display of the unity of the Spirit, the disciples determined to “send relief unto the brethren which dwelt in Judah.” They did this, sending it “by the hands of Barnabas and Saul” (11:30).
Satan’s Head Is Bruised, Yet He Walks About As A Roaring Lion
One might imagine that during such a remarkable success of the Word of God, and with the hearts of people being so obviously changed that they were referred to as “Christians” (followers of Christ), a devastating blow had been dealt to the kingdom of darkness. And, indeed, from one perspective this was true, for in His death Jesus had “destroyed the devil” and “spoiled principalities and powers” (Heb 2:14; Col 2:15). However, lest we forget, Satan is in the process of demise, and has not been annihilated, or exterminated. Jesus delivered a mortal bruise to Satan’s head, but he is still walking about “as a roaring lion, seeking whom he may devoir” (1 Pet 5:8). He has no influence over Jesus, for He has triumphed gloriously over the old serpent. However, on earth, it is altogether a different matter. Therefore the word comes from heaven, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time” (Rev 12:12). Believers are reminded to “be sober” and “vigilant,” knowing that their “adversary” is on the prowl (1 Pet 5:8). Paul told the spiritually lethargic Christians in Corinth, “But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ” (2 Cor 11:3). James reminded men that the devil must be resisted, and they must draw close to God, else there was no hope of victory (James 4:7-8).
At the point the church loses the perspective of a fierce and relentless adversary, it stands in serious jeopardy. Satan cannot be overcome by steps, routines, procedures, or some form of personal discipline. He is too shrewd for such meager attempts to encroach upon his kingdom.
In confirmation of these things, the book of Acts reports several initiatives of Satan against the church – even though his head had been bruised. These aggressions took place while inroads were bring made into his kingdom. For example, while the Gospel was being preached, and multitudes were being added to the Lord, a fierce persecution was launched against the church in Jerusalem, and all “except the apostles” were “scattered abroad” (Acts 8:1).
All of this confirms that God is not only “working salvation in the midst of the earth” (Psa 74:12), He is doing so in the midst of a conflict that is too large and powerful for men themselves. This is a fact that has been hidden from those pretenders who teach men to overcome sin by routines, disciplines, and the recitation of canned prayers and formulae. Let these men attempt to neutralize persecution by their Christianized incantations! Although they pretend to be able to release men from demonic hold by their methodologies, none of them are so foolish as to attempt to use such an approach to bringing an end to persecution, which is also a Satanic initiative. Additionally, they do not come against false doctrines in such a way, which are often “doctrines of demons” (1 Tim 4:1). All of this confirms that their meager attempts really have no power in the kingdom of darkness.
The prowess of the wicked one is the reason why believers are told, “let us not sleep, as do others; but let us watch and be sober” (1 Thess 5:6). “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light” (Rom 13:11-12).
In resisting the devil, we dare not depend upon the wisdom of men, which got us into sin in the first place. This will become apparent in this very text. This will not be an occasion for the church to gather together and form a strategy through which to neutralize Herod’s aggression. Nor, indeed, will they be able to outsmart him on a natural level. Further, God is going to allow something that will make no sense to the worldly mind-set. Apart from faith and an unwavering hope, I do not know how you can account for the things that are now reported in the book of Acts.
It is wise to enter into this text with the words of the Lord Jesus in our minds: “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). The peace of which Jesus speaks postulates the presence of tribulation, affliction, burden, and trouble. In our text two forms of trouble have been introduced: persecution and famine. From a human point of view, both of them are unmanageable. Also, both of them confirm that believers are, in fact, “strangers and pilgrims” in the earth (Heb 13:14; 1 Pet 2:11). Salvation is not an economy that suits us for this world. It rather orients us to “the world to come.” The aim of redemption is multifaceted, and it is glorious to consider. Without being exhaustive, and avoiding any tendency to systemize these things, here are a few of them.
➪ Rid us of the guilt and stain of sin, which alienated us from God.
➪ Deliver us from the power of sin, in order that we might live for Him who died for us and rose again.
➪ Introduce us to fellowship with Christ, into which we have been called.
➪ Begin the process of changing us from glory to glory until we are at last fully conformed to the image of God’s Son at His coming.
➪ Through the Spirit to experience God working in us both to will and do of His own good pleasure.
➪ To gain an acquaintance with God – the knowledge of God – through which all necessary resources are acquired.
➪ To disassociate us from this present evil world in order that we might fit into the world to come.
The truth of the matter is that “heaven and the earth shall pass away” (Matt 24:35). It is also that “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5:10). It is for this reason that Jesus “gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father” (Gal 1:4). This makes perfect sense in view of the temporality of the world and life in the flesh.
The events of which we are reading are against the backdrop of these realities. What is even more, the apostles delivered a doctrine that, when received, caused men think this way They made no effort to explain professed believers living in sin, nor did they represent life in Christ as being one of success and ease in this world. This is precisely why believers responded as they did to difficulties – whether famine or persecution.
HEROD THE KING
“ . . . Herod the king . . .”
The name “Herod” was a family name, not a name specific to any single individual. The Herodians were “of Idumean descent (Josephus, Ant. 14:1, section 3). Fausset’s Bible Dictionary says of them, “The Idumeans were conquered and brought to Judaism by John Hyrcanus, 130 B.C. Thus the Herods, though aliens by birth, were Jews in faith. They made religion an engine of state policy.” The Idumeans were descendants of Esau, elsewhere referred to as Edomites, from which Idumea is derived. In fact, Scripture specifically states that Esau “is Edom” (Gen 36:1), and that he is the “father of the Edomites” (Gen 36:9,43).
Some are of the opinion that Herod had embraced the Jew’s religion, but I personally doubt that to be the case. There is no firm statement in Scripture that reflects this understanding. Being a descendant of Esau, there is no doubt in my mind but that he maintained the primary traits of his progenitor. When Jacob and Esau were yet in the womb, the Lord said to their mother Rachel, “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger” (Gen 25:23). In this text, James and Peter represented “the manner” of Jacob, while Herod stood for “the manner” of Esau.
This family made the Jewish law “a lever for elevating themselves and their secular kingdom. For this end Herod adorned gorgeously the temple with more than Solomonic splendor. Thus a descendant of Esau tried still to get from Jacob the forfeited blessing (Gen. 27:29,40), in vain setting up an earthly kingdom on a professed Jewish basis, to rival Messiah's spiritual kingdom, as it was then being fore-announced by John Baptist.” FAUSSET
The Edomites frequently clashed with Israel. Once, while they were en route to Canaan, the Edomites refused to let Israel pass through their country (Num 20:18-21). King Saul made war against them (1 Sam 14:47). David made a conquest over them (1 Kgs 11:14-16; 1 Chron 18:11-13). Once they joined with Babylon against Israel (Obadiah 1:11-16). The Psalms mention how the “children of Edom” once called for Jerusalem to be razed (Psa 137:7). Ezekiel prophesied against Edom because they “dealt against the house of Judah” (Ezek 25:12-14). Here, in the book of Acts, one of Esau’s descendants is ruling in the land of Israel, and will turn his hand against the saints of the most High God.
This group of people bore a remarkable similarity to spiritual Babylon, which also seeks to build worldly advantage on revealed truth – something that is really impossible to do. This impossibleness is owing to the incompatibility of flesh with Spirit, and the wisdom of this world with the wisdom that comes down from above. Oh, what a lesson is to learned concerning the Herodian family!
This is the grandson of Herod the great, who built the Temple of Jesus’ time – a project that took forty-six years (John 2:20). Prior to him there was “Herod the king” who was ruling when Jesus was born (Matt 2:1). He is one who ordered the slaughter of “all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under” (Mat 2:16). Shortly after that, he died (Matt 2:19).
Early in Christ’s ministry “Herod the tetrarch” (ruler of the fourth part of a county) arrested John the Baptist and had him beheaded at the behest of his wicked wife. John had formerly rebuked Herod for marrying his brother’s wife, telling him it was “unlawful” for him to have her (Matt 14:4; Lk 3:19-20). Later, Herod heard of Jesus, about midway through His ministry, and thought that it was John the Baptist risen from the dead (Lk 9:7). This Herod is also the one who joined Pilate in coming against Jesus (Lk 3:1; 23:11-12; Acts 4:27). This is also the Herod whom Jesus referred to asa a “fox” (Lk 13:32).
Now, at the point of our text, it is approximately fifteen years after Jesus was crucified, and another Herod has risen. This man is historically known as “Herod Agrippa I.” Because he was driven by a strong desire to be popular he will now engage in an initiative against “certain of the church.” He was truly a member of the generation of which Solomon spoke: “There is a generation, O how lofty are their eyes! and their eyelids are lifted up. There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men” (Prov 30:13-14).
THE VEXING OF CERTAIN IN THE CHURCH
“ . . . stretched forth his hands to vex certain of the church.” Other versions read, “to harass some,” NKJV “laid hands on some . . . to mistreat them,” NASB “arrested some . . . intending to persecute them,” NIV “laid violent hands on some,” NRSV “to afflict certain,” ASV “made cruel attacks,” BBE “arresting and persecuting certain,” CJB “cruelly attacked,” CSB “devoted his attention to mistreating certain,” GWN “to harm them,” NAB “began to persecute some,” NLT “moved against,” LIVING “in order to ill-treat them,” WEYMOUTH “In order to do them violence,” WILLIAMS and “ to afflict and oppress and torment some.” AMPLIFIED
The words “stretched forth his hands” describe a deliberate and focused objective. This is not something that was done casually, or on the spur of the moment. The words suggest a plan, as well as the target of specific people. Of course, that is characteristic of all persecution.
Satan Was at Work
Satan himself was behind Herod’s initiative against certain in the church. His activity is portrayed in a most vivid manner in the Revelation: “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time” (Rev 12:12). Again, this is said of the devil, “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Rev 12:17). The persecution launched by Herod is one way in which Satan worked. Herod was his vassal, doing his will, coming against “certain” in the church, which is the body of Christ.
Principalities and Powers Were Working
From another point of view, this was the activity of the under-rulers of Satan’s kingdom: “principalities,” “powers,” “the rulers of the darkness of this world,” and “spiritual wickedness in high places” (Eph 6:12). These, like Satan, had already been overthrown and plundered by Jesus (Col 2:15). Yet, they are still active, although they cannot touch what is born of God, or intrude into the heavenly realms to force men out of the place where God has placed them. They still work among men who, as Jesus said, are able “kill the body, and after that have no more that they can do” (Luke 12:4).
What Is Vexing?
Herod stretched forth his hand, engaging in an imitative to “vex” certain of the church. “Vex” is a good English word, meaning, “to bring trouble, distress, or agitation to . . . to bring physical distress . . . to irritate or annoy . . . harass.” MERRIAM-WEBSTER The meaning of the Greek word translated “vex” means, “to oppress, afflict, harm, maltreat,” THAYER “to physically harm, mistreat, ill-treat,” FRIBERG “treat badly, harm; be cruel,” FRIBERG and “treat badly, harm; be cruel.” LOUW-NIDA
The intention of Herod was not to merely make life difficult for “the church,” like imposing restrictions upon them, and complicating their lives. He set out to do harm to them, like Satan intended to do to Job. If unrestrained, the hatred of the people of God eventually leads to forceful aggression and ill-treatment. This is confirmed in Cain killing Abel, Joseph’s brother’s intending to slay him, Egypt’s treatment of Israel, and all of the opposition to the holy prophets.
It seems to me that the distinction between those who are reconciled to God and those who are not is being blurred in our time. There are too many efforts being exerted to explain why Christians appear to be no different than those who make no such claim. When the same characteristics that identify the unsaved are found in those who profess to be saved, it is not possible for any valid distinction to be made between them. Professing Christians who are really no different than those who are “of the world,” cannot shine as lights in the world, and it is foolish to admonish them to do so.
A innate hostility exists between those who are in the flesh and those who are in the Spirit. It is of such magnitude that it can scarcely be put into words. It is only the hand of the Lord that restrains the continually outward oppression of the saints. The nature of the ungodly is hostile toward both God and His people. That is why compromise with the world is so wrong.
These distinctions do exist, and they cannot be blended together in one personality. For example, you cannot have a holy demon, a godly evil, or a righteous sinner. Neither can you have am unholy seraphim, an ungodly Savior, or a worldly Christian. Although it is quite common to hear people speak of carnal Christians, dead Christians, or Christians in bondage, the language is self contradictory. One is either “in the flesh” or “in the Spirit,” as expounded in Romans 8:4-13.
Certain of the Church Were Selected
From the text, it appears clear that the word “certain” refers primarily to the apostles. At the very least, it would refer to those within the church who especially had godly influence among the people. That would be from an outward point of view. Seen even more clearly, it would include those with a greater understanding, who had grown up into Christ more fully, and were able to delineate the truth with power. Stephen and Philip were among those who could be so described, even though they were not apostles. I gather from the text that these were the kind of people toward whom Herod directed his wicked endeavors, with the accent being placed on the apostles.
This is still the manner of the wicked one. First the wicked one will seek to cast aspersions upon the truth itself. Then he will target those who are declaring it. Finally, he focuses on those who have manifestly embraced it
They Belonged to the Church
Notice that those against whom Herod stretched forth his hand are described as “of the church,” or those who “belonged to the church.” NASB These were part of the larger body of people, and were not separate from it. One of the unfortunate results of a “falling away,” or a general departure from the truth among those professing allegiance with Christ (2 Thess 2:3; 1 Tim 4:1-3; 2 Tim 3:1-5), is that insightful souls are no longer associated with “the church” in the minds of the enemies of Christ. It was the Roman Catholic church that first codified this separation, referring to the religious hierarchy as “the church,” and the members as “the children of the church.” This is reflected in the Catechism of the Catholic Church.
Later, this philosophy spilled over into protestantism in which the leaders were designated “clergy,” and the people were called “laity.” This practice continues today in a less formal way, but with the maintenance of the concept firmly in place. The language of our text confirms that this notion was not entertained by the early church.
A Result of Falling Away
Right here, I must say something concerning the effects of “a falling away” – when the professing church loses its appetite for, and grip upon, the truth of God. When the professing church is weak and ignorant, truly insightful souls are seen by the world as renegades, and religious oddities. They are not perceived as members and representatives of “the church.” More than often, such a person is even perceived by the professing church as a kind of oddball – an eccentric. Their words are viewed as inconsequential, and thus they are generally ignored by the very church they are endeavoring to strengthen. Throughout history, this has proved to be true. The great Reformers were largely unappreciated during their lives, coming to be appreciated years after their sojourn was completed.
However, when the church is strong, and its faith robust, the presence of godly and insightful souls is viewed quite differently.
The Flickering Flame
When the church at large has only “a form of godliness,” but is “denying the power thereof,” there are certain results that take place in the world.
➪ The truth is not held forth as the Lord intended when He made the church “the pillar and ground of the church” (1 Tim 3:15).
➪ The amount of light that the church is intended to shine into the world is diminished, so that critical matters are not clearly seen (Matt 5:14,16; Phil 2:15). This invariably results in general social decline.
➪ Wickedness is not exposed as it should be (Eph 5:11). The conscience of the public is therefore dulled, so that there is less and less concern for immorality and spiritual ignorance.
➪ Because they are not found within the ones professing identity with Christ, the dying and life of Christ are greatly obscured (2 Cor 4:10-11). As a consequence, Christ Himself becomes more and more befogged, giving rise to all manner of erroneous conceptions concerning both His character and objectives.
➪ The capacity of “the church” to influence society is greatly diminished because there is a decided reduction of grace that flows from Jesus to the people, for it comes only through those who are holding to Him, and are connected to Him (Eph 4:15-16; Col 2:19).
This Is Not the Time for Focusing on Individuals
When the church is in a weakened state, and its members are closer to the earth than to heaven, it is not the time to focus on individuals. This is not the time for the professing church to set out to resolve the difficulties of the world, or to concentrate on individual deficiencies. This does not mean individuals are ignored, but that they cannot become the center of attention. This is because their condition is largely owing to the deficiency of the church itself which has not held up the truth, both in word and in life. As a result, the consciousness, or awareness, of God has diminished, opening the door for the devil to enter.
This is a time when “the body” must be built up – when a collective growth must take place. This is growth that is marked by spiritual synergy, where the members complement one another through mutual ministry. This process, for want of a better term, is described in Colossians 2:19. There Jesus, who is “the Head,” is depicted as the Source “from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.”
Ephesians 4:15-16 describes Jesus as the One into whom all believers are to “grow up,” and “from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”
In both of these texts Jesus is depicted as ministering to the church through those members who have grown up into Him, or are matured in their faith. They are said to be holding to Him, which is another way of saying abiding in Him. As they remain connected to Him, He ministers nourishment, or life-sustaining grace, to them, making them capable of strengthening the other members of His body. It is at the point these members (who include every person in the body of Christ) touch, or have influence, with the other members, that the nourishment is “ministered” by Jesus through the individual. The collective saints are then “held together and compacted” by what Jesus ministers through them to one another. If this is not taking place, a strong church remains nothing more than an idea. No church, regardless of its size and perceived influence, can be said to be growing, united, or increasing, in which this ministry is not taking place.
Why Say These Things?
It is necessary to say these things because we are reading of the condition that prevailed in the early church – before “the falling away” NKJV (2 Thess 2:3). The church was mature and strong – that is why when it was scattered, the disciples “went everywhere preaching the word” (Acts 8:4). That maturity came about because they “continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). The believers were “continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.” NASB
Reading With Perspective
We cannot read the book of Acts as though it reflected the condition of the modern church. Neither, indeed, can we read it as though it contained a depiction of the model church. This is the record of the real church, holding to its appointed Head, having nourishment ministered to it, and increasing with the increase of God. It is the report of what takes place when Jesus takes up residence in people. Here we are being exposed to what happens when the Holy Spirit is not quenched, and when sound doctrine is taught. It reveals what happens when that doctrine is embraced and people grow up into Christ Jesus. Here we are seeing people living by faith and walking in the Spirit.
The hostility against this church that is now reported is the direct result of the change in character that takes place in those who are joined to the Lord.
HEROD KILLS JAMES WITH THE SWORD
“ 2And he killed James the brother of John with the sword.” Other versions read, “And he had James the brother of John put to death with a sword,” NKJV “He had James the brother of John beheaded,” NJB “He ordered that James be killed with a sword. (James was the brother of John),” IE and “He had James the brother of John murdered with a sword.” WILLIAMS
KILLED
The word translated “killed” is a very graphic one. As used here, the lexical meaning of the word is “to take away,” THAYER “do away with,” FRIBERG “to get rid of someone by execution,” LOUW-NIDA and “do away with, kill, murder.” GINGRICH This word accents the purpose – a purpose that was carried out by killing, or murder. The purpose was to get rid of someone that was standing, so to speak, in the way – someone that was being viewed as an obstacle.
James is the first apostle who was martyred, which took place around A.D. 44. McClintok and Strong’s Cyclopedia says of his martyrdom, “Clement of Alexandria, in a fragment preserved by Eusebius (Hist. Eccles. 1, 9), reports that the officer who conducted James to the tribunal was so influenced by the bold declaration of his faith as to embrace the Gospel and avow himself also a Christian; in consequence of which, he was beheaded at the same time.” Clement of Alexandria lived from A.D. 150-211/216, and is considered prominent among the early teachers in the church. I mention this only to accentuate that from early times, key believers have been mindful of James the apostle, and of his martyrdom.
RESTRAINING INFLUENCES
As illustrated in this text, the truth of the matter is that it is more difficult for sinners to sin and despots to rule when righteous people are present. Oh, they do not confess to this restriction, but it does exist. The fulness of this condition was exhibited in our Lord Jesus Christ. His very presence was a restraint upon the wicked and hypocritical. The Psalmist portrayed this condition when he prophesied the intent for which the Messiah was slain. “Let us break their bands asunder, and cast away their cords from us” (Psa 2:3). This was the Psalm that the early church rehearsed to God when they prayed for boldness in the wake of the opposition of the chief priests and Sadducees (Acts 4:5-8). The depiction is that of the Savior, restraining the expressions and manners of the hypocritical leaders. To them, getting rid of Jesus was like breaking the chains and cutting the ropes that bound and straitened them because of Him.
That is precisely what we have here –an attempt to break moral chains and cut ropes that were being imposed by the truth that was being disseminated in Jerusalem. It is also important to note that the Jews themselves were agitated by the presence of a proclaimer of the truth of Christ.
JAMES, THE BROTHER OF JOHN
Herod focuses on James, identified as “the brother of John.” His position among the disciples, and influence in the city, was obviously one of prominence. He was one of the very first apostles who were called to follow Jesus, being preceded by Peter and Andrew (Matt 4:18-22). James, together with the other apostles, was among those who had “left all” and followed Jesus (Mk 10:28; Lk 18:28).
“James” is the Graecized form of Jacob (Ija>kwbov). Prior to being called by Jesus into the apostleship, he was a fishermen who worked with his brother John and their father Zebedee (Matt 4:21).
James and his brother, John, were called “Boanerges” by Jesus, “which is, The sons of thunder” (Mark 3:17). Lexically, this name “seems to denote fiery and destructive zeal that may be likened to a thunderstorm.” THAYER This gives us an indication of the nature of James – zealous, and bursting with energy. He is an example of one whose energy was harnessed by the grace of God, and devoted to holy activities. In this regard, he appears to have been much like Elijah the Prophet and John the Baptist – noted for their uncompromising and focused zeal.
Although prominent among “the twelve,” there is no mentioning of James between Acts 1:13, where he is listed second, and Acts 12:2. He is never again mentioned in the Scripture. He stands as an example of a significant person in the Kingdom of God who was not vaunted among men.
One Of Three Favored Apostles
James was one among three who were vouchsafed special favor from the Lord Jesus Himself. They formed the inner circle of “the twelve apostles” (Matt 10:2), and were granted some privileges others did not receive.
➪ These three were the only men who accompanied Jesus to the mount in which He was transfigured (Matt 17:1).
➪ They are the only ones who saw Jesus transfigured (Matt 17:2).
➪ They were the only ones who saw Moses and Elijah in glory, speaking with Jesus about the death He was going to accomplish (Matt 17:3; Lk 9:30-31).
➪ They were the only ones to whom God Himself spoke on the mount of transfiguration (Matt 17:5).
➪ When going to the house of Jairus to raise his daughter from the dead, Jesus permitted only Peter, James, and John to follow Him (Mk 5:37).
➪ Jesus allowed only these three to enter the house of Jairus with Himself (Lk 8:51).
➪ The entire Olivet discourse was delivered to Peter, James, John, and Andrew (Mk 13:3-37; Matt 24:3-25:46).
➪ On the night of His betrayal, Jesus permitted only Peter, James, and John to go further with Him in the garden (Mk 14:33).
The flesh might reason that privilege guarantees longevity, or that prominence always affords protection. However, let us consider this malicious deed that was wrought on James. Here was a wicked person – Herod – gaining the seeming advantage over a righteous person – James. Here was a child of the wicked one seemingly triumphing over a child of God. The ungodly killed the godly. The wicked apparently removed the holy. Someone who lacked faith opposed and removed someone who did have faith.
Now, this is not the first time such actions have been recorded.
➪ Cain killed Abel (Gen 4:3-8; 1 John 3:12).
➪ Pharaoh slew great numbers of innocent male children (Ex 1:16,22; Jer 19:4).
➪ Jezebel killed the prophets of God (1 Kgs 18:4,13).
➪ The Jews killed their own prophets (1 Thess 2:15).
➪ Zechariah the prophet was killed in the court of the house of God (2 Chron 24:21; Matt 23:35).
➪ Uriah the priest was killed by Jehoikim the king (Jer 26:23).
➪ Herod mandated the slaughter of innocent children (Matt 2:16; Jer 19:4).
➪ John the Baptist was beheaded by Herod (Matt 14:10; Mk 6:27-28).
➪ Stephen was stoned by the Sanhedrin (Acts 7:58-60).
➪ Holy people were “stoned” and even “sawn asunder” (Heb 11:37).
This is not to mention the extended suffering that many of the people of God have endured. Among the records are that of the incomparable sufferings of Job (John 1-2), four hundred years of oppression for the Israelites (Gen 15:13; Acts 7:6), the extended persecution of the early church (Acts 8:1-4), and many others.
Such actions, if viewed from a lower vantage point, are difficult to comprehend. They appear to contradict some of the great promises that have been given to the people of God.
➪ “For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him” (Psa 32:6)
➪ “The angel of the LORD encampeth round about them that fear him, and delivereth them” (Psa 34:7).
➪ “Many are the afflictions of the righteous: but the LORD delivereth him out of them all” (Psa 34:19).
➪ “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD” (Isa 54:17).
➪ “But there shall not an hair of your head perish” (Luke 21:18).
Such texts are to be considered within the context of other words that Jesus delivered on the subject of opposition and even martyrdom.
➪ “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake” (Matt 24:9).
➪ “Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute” (Luke 11:49).
➪ “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also” (John 15:20).
➪ “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33).
You can add to this the words delivered by holy men after Jesus was enthroned in heaven.
➪ “ . . . we must through much tribulation enter into the kingdom of God” (Acts 14:22).
➪ “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Rom 8:17).
➪ “That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto” (1 Thess 3:3).
➪ “If we suffer, we shall also reign with him: if we deny him, he also will deny us” (2 Tim 2:12).
Life in This World Is Not The Primary Life
All of this accents that life in this world is not the primary life. That is precisely why Jesus said, “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12:25). It is not possible that there can be an exception to this rule.
In view of this clear statement by the Lord Jesus, I do not know how any person can justify an approach to life in Christ that majors on correcting human behavior. The salvation that is “in Christ Jesus with eternal glory” (2 Tim 2:10), impacts directly upon the character of those receiving it. Their hearts are “purified” (Acts 15:9), their conscience is “purged” (Heb 10:22), they become a “new creation” (2 Cor 5:17), and receive the Holy Spirit of God (1 Thess 4:8). Their sins are forgiven (Col 2:13), they are “joined to the Lord” (1 Cor 6:17), and the grace of God that brings salvation teaches them to effectively reject all ungodliness, and live righteously in this world (Tit 2:11-13). Every possible advantage has been given to the child of God, and that includes access into the grace wherein we stand (Rom 5:2).
Given due heed, all of these advantages work to produce a life that is acceptable to God. Even a persecutor of the church will stop that activity when he is joined to the Lord. A former thief, even though momentarily snared by the sin again, only needs to be told, “steal no more” (Eph 4:26). Of course, all of this is to no avail if life is addressed as though it was comprised of habits.
SEEING PERSECUTION FROM A HIGHER POINT OF VIEW
It is wrong to philosophize about why the people of God suffer. The Lord has made it clear that He is taking a people “out of” the masses for His own name (Acts 15:14). Jesus Himself made clear that those whom He chooses are chosen “out of the world,” and no longer belong to its order. He also affirmed that this why the world hates those whom He has chosen out of it (John 15:19).
Finishing the Course
Particularly when we are considering the death of a believer, like that of James, there is something to ponder. Just as surely as there is a race that is “set before” those called of God (Heb 12:1), so there is a point at which the servant of God can say, “I have finished my course” (2 Tim 4:7).
For some, the course is relatively short – like Abel, Enoch, Stephen, and James. For others, it is considerably long – like Abraham, Noah, Hosea, Daniel, John, Peter, and Paul. It is the work to which one has been appointed that determines their duration in the world. I say this in the awareness that a person, through foolish living, can die before their time (Eccl 7:17). From this point of view, protection is only as sure one’s assignment from the Lord.
A Confirmation of Revealed Truth
When the people of God are oppressed, and even slain, several statements of truth are confirmed. This confirmation is to heavenly principalities and powers as well as the saints on earth.
➪ The world does, indeed, hate those who have been chosen by Jesus (John 15:18-19; John 16:2,33; 17:14; 1 John 3:13).
➪ Jesus is, in fact, able to succor, or minister relief, to those who are tempted (Heb 2:18).
➪ No opposition or inconvenience, however severe it may be, can “separate us from the love of God which is in Christ Jesus” (Rom 8:35-39).
➪ The opposition and persecution directed toward the people of God by the ungodly is a “token” of the justness of their punishment. Paul stated it in these words: “And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God” (Phil 1:28). And again, “So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you” (2 Thess 1:4-6).
➪ In all of these things, the “manifold wisdom” of God is being made known to “principalities and powers in heavenly places” through “the church” (Eph 3:10). The beheading of James will have no hindering effect upon the truth. It was the means through which James left this world to be “present with the Lord.” It also confirmed that Herod was wicked, that James was righteous, and that the truth is superior.
➪
WHEN HE SAW THAT IT PLEASED THE JEWS
“ 3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)”
Herod was shrewd and calculating. He sought for the applause of men as well as other forms of personal advantage. This will all be confirmed in the manner in which he viewed this whole situation.
HE SAW THAT IT PLEASED THE JEWS
“And because he saw it pleased the Jews . . .” Other versions rear, “he saw that this was pleasing the Jews,” BBE “saw how much this pleased the Judaeans,” CJB “saw how much this pleased the Jewish leaders,” LIVING “saw that the Jewish leaders liked this,” IE “Finding that this gratified the Jews,” WEYMOUTH “saw how this was agreeable to the Jews,” ISV and “when he found this action pleased the Jews.” PHILLIPS
Josephus, the Jewish historian, says of Herod: “This king (Herod Agrippa) was by nature very beneficent, and liberal in his gifts, and very ambitious to please the people with such large donations; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, and rejoiced in living with good reputation.” Antiq., 19, chapter 8, section 3)
Commenting on the Divine objective of civil government, Paul wrote the following: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil” (Rom 13:1-4).
The following is a brief summation of this passage.
➪ The words “power”
and “powers” are translated from the Greek word evxousi,a.. The meaning of this word is “the power of authority,” THAYER “ruling power, government, official. Jurisdiction,” USB and “right to control or govern over – authority to rule.” LOUW-NIDA
➪ “Every soul” is to be subject to civil authorities. As with all forms of power, both domestic and social, this applies only in matters that do not contradict the Lord of all.
➪ The reason for subjection to civil authorities is that they have received their power from God.
➪ Whoever resists, or rebels against due authority, is resisting or rebelling against what God has instituted.
➪ Those resisting the specified authority will bring judgment upon themselves.
➪ Rulers, as defined by God, are not a terror to those who do good.
➪ The same rulers are intended to strike terror in those who do evil, or wrong.
➪ Those who do good, of what is right, will receive e commendation from properly functioning authorities.
➪ Civil authorities are God’s ministers, or servants, for the good of society.
➪ Such authorities are also God’s ministers, or servants, for the punishment of those who do evil.
➪ They do not bear the sword in vain, executing capital punishment where warranted.
All of this coincides with what is written elsewhere concerning civil authority.
➪ “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them” (1 Sam 2:8).
➪ “God hath spoken once; twice have I heard this; that power belongeth unto God” (Psa 62:11).
➪ “By Me kings reign, and princes decree justice. By Me princes rule, and nobles, even all the judges of the earth” (Prov 8:15-16).
➪ “I have made the earth, the man and the beast that are upon the ground, by My great power and by My outstretched arm, and have given it unto whom it seemed meet unto Me” (Jer 27:5).
➪ “And He changeth the times and the seasons: He removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding” (Dan 2:21).
➪ “And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (Dan 4:32).
➪ “And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen” (Matt 6:13).
➪ “Jesus answered” [Pilate], “Thou couldest have no power at all against Me, except it were given thee from above: therefore he that delivered Me unto thee hath the greater sin” (John 19:11).
➪ “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Rev 1:5).
➪ “And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Rev 19:16).
Therefore, civil authorities are responsible to God for what they do – whether we are speaking of Pharaoh or Saul, Og and Sihon or Solomon and David. All of the kings of Israel and Judah were responsible to God. Heathen kings like Nebuchadnezzar, Belshazzar, Darius, and Cyrus were as well. There are some notable examples of heathen kings who recognized this responsibility and yielded to it. Some of them are Cyrus (Ezra 1:1-11), Darius (Ezra 6:1-12), Artaxerxes (Ezra 7:1-28), and the King of Nineveh (Jonah 3:6-9).
Some of the wicked rulers who did not give honor to God included Pharaoh (Ex 1:10-22), Hanon the Ammonite (2 Sam 10:4), Ahab (1 Kgs 16:30-33), Manasseh (2 Kgs 21:1-17), and Pilate (Lk 13:1; Matt 27:11-26).
This is the Way It Is
The Scriptures declare to us the precise manner in which worldly rulers obtain their power. Knowing this, or at least sensing it, godly people refused to yield to the mandates of any ruler who whose authority was used in contradiction to the law of God. No insightful person has ever been represented as submitting to a ruler who required the people to contradict the nature or revelation of Almighty God.
➪ The Hebrew midwives refused to obey Pharaoh’s command to kill the male Hebrews babies (Ex 1:15-21).
➪ Hananiah, Mishael, and Azariah refused to obey the king’s command to bow down to a golden image (Dan 3:16-18).
➪ Daniel refused to obey the edict to cease praying to the God of heaven (Dan 6:10).
➪ The three wise men from the East were told by an angel not to obey Herod, but to return home another way (Matt 2:8,12).
➪ When the religious leaders commanded the apostles to cease to teach and preach Jesus Christ, they refused to do so (Acts 4:19-20).
No person, whether king or vassal, has the right to disobey the God of heaven, or to act in contradiction of His will. Further, no commandment that is at variance with the revealed will of God is to be obeyed, regardless of its source.
If these things are not so, then Herod can be justified in the beheading of James. Such a thought is too absurd to be entertained for even a moment.
The truth of the matter is that Herod stepped beyond the boundary of his authority. He ventured into an area in which God had given him no authority.
This is a perspective that must not be lost by the professing church. Believers must posture themselves to obey God rather than men, never yielding to any requirement from men that obviates the necessity of yielding to the Lord.
What Their Religion Produced
Here was a wicked king who made a move against the church because it pleased religious people – even the leaders of the people who were chosen and cared for by Almighty God. This was the people of whom it was said, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5). All of this translated into a very definite advantage. It is written, “What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God” (Rom 3:1-2).
It is essential to see that “the Jews” were no ordinary people even though they were conducting their lives as though they were. Privileges had been vouchsafed to them that were absolutely unique. They had brought inconceivable advantages to the people. Yet, when those favors were ignored, it caused them to plummet even deeper into sin. The truth of God has an unavoidable impact upon those who are subjected to it. It will either promote liberty or enforce bondage. When the truth is “known,” it makes men free (John 8:32). When it is ignored, disdained, and not believed, it nails them more firmly to this world and condemnation.
Although it is necessary, exposure to the truth by no means guarantees its acceptance. This puts the lie to the notion that hearing and repeating things eventually leads to the formation of better character. This erroneous notion is nothing more than imagination spawned in hell itself, and perpetrated by demons. Yet, it is the supposition upon which all procedural approaches to correct behavior are founded. If such a thought was true, the Jews would have been the most spiritually and morally improved people in the history of the world.
Paul elaborates o this principle in his letter to the Colossians. He did so because they were being corrupted by teaching that was philosophical, and recommended routines and disciplines through which wayward tendencies were addressed. In a sterling statement concerning the impotence of humanly devised “ordinances” designed for those who are “living in the world,” Paul wrote, “Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh” (Col 2:23). Other versions say such rules are of no value in “in restraining sinful indulgence,” NIV “in checking the indulgence of the flesh,” NRSV “in restraining people from indulging their old nature,” CJB and “but they are of no value in checking the indulgence of the flesh (the lower nature). [Instead, they do not honor God but serve only to indulge the flesh].” AMPLIFIED
The principle is that such an approach to acceptable living actually awakens and strengthens the sinful nature, rather than subduing it. From the heavenly vantage point, this is precisely what the Law was designed to do – to make sin break forth, in order that men might become more aware of their need for a Savior. Paul stated it this way – and this is said of God’s holy, just, spiritual, and good law: “But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful” (Rom 7:13). The Amplified Bible reads, “It was sin, working death in me by using this good thing [as a weapon], in order that through the commandment sin might be shown up clearly to be sin, that the extreme malignity and immeasurable sinfulness of sin might plainly appear.”
Paul cites his own experience as proof of this. “For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me” (Rom 7:9-11). The idea here is that there is such a vast chasm between human nature and the Divine nature, that the very Law of God caused sin to break forth. Or, in the words of Paul, “But sin, taking occasion by the commandment, wrought in me all manner of concupiscence” (Rom 7:8).
Account for the Pleasing of the Jews
I am accounting for the fact that the Jews were “pleased” when Herod killed James. For sensitive souls, such a reaction defies all reason. Additionally, this account verifies the absolute need for a Savior, and the unwavering requirement of men to accept Him, yield to Him, and live no more for themselves.
Do not fail to get the picture. We are speaking of an initiative, and the commendation of it, that took place in Jerusalem – among the Jews. These are the people who not only had been subjected to the regular reading of the Law and the prophets, but were also exposed to the introductory ministry of John the Baptist. There was also the ministry of the Son of God Himself, extending over a period of more than three years. At the time of our text, they had also been exposed to the expensive ministry of the apostles and others for nearly fifteen years.
Shut Up to the Faith
Yet, these people preferred living under the contrived traditions of the Jewish leaders, who wrested the Scriptures, leaving the people thinking that they were serving God. In them a principle enunciated by Paul was lived out. “But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed” (Gal 3:23). Other versions read, “locked up until faith should be revealed,” NIV “kept under restraint until faith should be revealed,” NRSV “imprisoned and guarded under the law until faith would be revealed,” RSV and “kept in custody in preparation for the faith.” AMPLIFIED
Elsewhere Paul announces that the Law had nothing whatsoever to do with faith. It was a system of doing, not believing. As it is written, “And the law is not of faith: but, The man that doeth them shall live in them” (Gal 3:12), or “But the Law does not rest on faith [does not require faith, has nothing to do with faith], for it itself says, He who does them [the things prescribed by the Law] shall live by them [not by faith]. [Lev. 18:5].” AMPLIFIED In other words, those who subscribe to a system of Law are actually kept from believing, for there is nothing in the Law that either requires or promotes faith. It leads men to Christ, but it does not give them to Him. It is the peculiar prerogative of faith to do that.
Therefore, because of their penchant for Law, these people, like those who were subjected to Jesus, refused to embrace Him because they “could not believe” (John 12:48).
It ought to be noted that all who promote systems of law, routines, procedures, and the likes for the promotion of spiritual life, have actually made it more difficult for faith to enter. If the Law that was ordained of God shut men up to faith, you may be sure that the systems and laws created by men will do no better.
The Flesh Profits Nothing
All of this substantiates that the flesh profits nothing. “Flesh” speaks of the natural part of man – everything that can be traced back to Adam, for “whatsoever is born of the flesh IS flesh” (John 3:6), and the entire human race is traced back to Adam (Acts 17:26) and to Eve, who is “the mother of all living” (Gen 3:28). In Adam “all die,” both spiritually and in the body (1 Cor 15:22).
Flesh cannot be educated or cultured out of its unacceptable condition. It cannot be trained in such a manner as to make men adequate for Divine acceptance. There is no procedure that can remove the past, grant repentance, create a new heart, or restructure man’s character. If the Law – the ultimate moral code – given by God Himself, could not accomplish such a change, you may be sure men cannot devise such a system.
It is important to remember that the Law was not a series of progressive steps – a procedure that men continually try to sanctify. The Ten Commandments in their entirety were to be kept all of the time. They were not a series of steps through which human behavior could be corrected. Rather, their purpose was to show that man’s basic nature cannot be changed by anything man himself does. To put it another way, the fundamental nature of Adam cannot be changed for the good. It is in this sense that Adam and Eve died, and the whole human race with them. It is written that men are “dead in trespasses and sins” (Eph 2:1).
Men left entirely to their own (barbarians) cannot change their nature. This is confirmed by the first chapter of Romans (1:19-32). Left to themselves, men degenerated, spiraling downward until they freely committed and condoned deeds that were beneath the temperament of the beasts of the earth (Rom 1:26-27). The change wrought in them was not upward, but downward.
Even when the flesh is cultured through all manner of natural wisdom and expertise, it has no impact upon the character of men. This is seen in the Egyptians, the Chaldeans, the Greeks, and the Romans. These were all noted for their cultural advancements, which are held in high regard to this very day. The Egyptians refused to acknowledge the God of heaven, even after He had made Himself known to them through ten awesome plagues. The Chaldeans, Greeks, and Romans were also exposed to Divine manners through the Jews, and the Romans in the Person of Christ – yet they took their stand against both God and His people. Their culture, with all of its wisdom, social expertise, and well-ordered society, could not change their character.
Even religious flesh cannot be sanctified. The primary evidence of this is the Jews themselves, who had a revealed religion. They were given a superior law (Deut 4:7), and statutes and ordinances that reflected the mind of the Lord. Although their origin was found in God Himself, they became “a degenerate plant and a strange vine” to Him (Jer 2:21). They killed the prophets that were sent to them, and finally, through the hands of wicked men, crucified and killed “the Prince of life” (Acts 3:15; 1 Thess 2:12). The strictest form of procedural religion – one given by God – did not and could not change them!
Even when men are granted authority, they cannot improve their fallen condition. World rulers like Pharaoh, Nebuchadnezzar, Darius, Cyrus, Alexander the Great, and the Caesars, could not change their character. Their influence reached across the length and breadth of the world, and their innovations and accomplishments are burned into history. They could not change their character. Their authority did not reach that far! Add to these those leaders of lesser authority, who also exercised domination over men. Politically, these include both Pilate and Herod. Religiously they include the Jewish chief priests, the elders, the scribes, the Pharisees, and Sanhedrin, and the lawyers. All of them together did not bring about a single improvement in the character of men. What is even more, all of them opposed the Lord’s Christ, who was Truth incarnate.
I do not know how it is possible to present a more thorough testimony of the inability of man to change himself. Yet, to this very day, there are still men who are presenting procedures and disciplines that claim to change the individual. Some consist of seven steps, some of eight, and some even of twelve. But none of them can reach the heart or alter the character. None of them can transform or regenerate, or bring back from death in trespasses and sins, or produce a cleansed conscience before God. None of them require faith, and none of them can bestow the blessing that comes from Jesus alone.
See, these very things are being confirmed to us in our text. We are reading of Herod, who was noted for cultural advance, and keeping the people pleased. We are reading about religious leaders who were occupying offices instituted by God Himself. We are reading of people who had a revealed religion, and progenitors that walked in Divine favor. Yet, in spite of all of this, James, the brother of John, chosen by Jesus, and occupying a pivotal position in the body of Christ has been beheaded – and the wicked deed has pleased the Jews! Let those who champion the imagination that change comes through routine give us an explanation of this condition!
The Pervasive Nature of Unbelief
This also confirms the pervasive nature of unbelief, and the wickedness that is promoted when people who are exposed to the truth refuse to accept it. Unbelief has to do with the heart, not merely the mind. Therefore it is written, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb 3:12). Because of its association with the heart, unbelief is pervasive and invasive in nature. It contaminates everything it touches, making it unacceptable to God – and that includes the person and everything he does. As it is written, “unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled” (Titus 1:15).
Because of its rebellious nature, unbelief awakens “the flesh” to do remarkably absurd and unreasonable things. We see this in this very text. Herod had been exposed to enough of the truth to know who was chief within the church. There is no question concerning an association being made between James and Jesus of Nazareth, for that message is what gave identity to the early church. That is why they were referred to as “the sect of the Nazarene,” and someone of prominence among them was called “a ringleader,” as Paul was several years later (Acts 24:5).
The Flesh Cannot Be Reformed
“The flesh” cannot be reformed. That is because God has rejected it, and requires a new birth. Every effort to train the flesh is nothing more than vanity. Such cannot possibly yield the results that have been assigned to faith.
If it can be traced back to Adam, there is no lasting value in it – it makes no difference what it is. In Jesus, there is a new generation. He is the only Progenitor that can beget acceptable children (Rom 5:12-19). As the “Last Adam,” He has brought the official conclusion to everything deriving its source from Adam (1 Cor 15:45). As “the Second Man,” He is the Beginning of a new generation – the only one that is, or ever will be, received by God (1 Cor 15:47; Heb 2:13).
The Myth of the Power of Habit
Worldly philosophers and heathen religions have heralded habit as the door that leads to character. As I am using the term, and as commonly accepted, “habit” means “a behavior pattern acquired by frequent repetition or physiologic exposure that shows itself in regularity or increased facility of performance b : an acquired mode of behavior that has become nearly or completely involuntary” MERRIAM-WEBSTER
All recovery systems and procedural religion are based on this mythical approach. Here are some historical statements made concerning “habit.”
➪ “Sow an act...reap a habit; Sow a habit...reap a character; Sow a character...reap a destiny." Attributed to George Dana Board man
Baptist Minister, 1801-1931
➪ “We sow our thoughts, and we reap our actions; we sow our actions, and we reap our habits; we sow our habits, and we reap our characters; we sow our characters, and we reap our destiny.”
Author: Desiderius-Gerhard- Erasmus
Dutch Humanist and Theologian, 1466-1536
➪ “I say that habit's but a long practice, friend, and this becomes men's nature in the end.”
“Men acquire a particular quality by constantly acting in a particular way.”
"Moral excellence comes about as a result of habit. We become just by doing just acts."
Aristotle
Greek Philosopher, 384-322 B.C.
➪ “Our character is basically a composite of our habits. Because they are consistent, often unconscious patterns, they constantly, daily, express our character.”
Steven Covey
Mormon, Born 1932
➪ “To learn new habits is everything, for it is to reach the substance of life. Life is but a tissue of habits.”
Henri-Frederic Amiel
Swiss Philosopher, 1821-1881
➪ “Thought moulds your character. If you entertain noble thoughts, you will develop a noble character; and if you entertain evil thoughts, you will develop a base character. This is the immutable Law of Nature. Therefore, you can deliberately shape your character by cultivating sublime thoughts. Thought materialises and becomes an action. If you allow the mind to dwell on good, elevating thoughts, you will do naturally good and laudable actions.”
Excerpt from All About Hinduism by Sri Swami Sivananda
Hindu spiritual teacher, 1887-1963
➪ "Men's natures are alike; it is their habits that separate them."
Confucius
Chinese thinker & social philosopher, 551-479 B.C.
Thus, ranging from preachers to philosophers, and from Mormon’s to Hindus, it has been promulged that character is, in fact, formed by repetitive expressions. Actually, actions flow from character. Character does not result from actions. What a person does is the expression of what they are. What they do cannot change what they are, anymore than a leopard can change its spots, or an Ethiopian the color of his skin. In fact, the Word of God makes a point of the fact that a person cannot change what they are by what they do. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil” (Jer 13:23). That is, any change of habit is only outward, and has no bearing at all upon what the person really is.
As I have said, this view drives all recovery routines. It is the foundation upon which all “anonymous” groups base their programs. Official groups following this approach include the following.
➪ Adult Children of Alcoholics = "http://www.adultchildren.org/"
➪ Alcoholics Anonymous = "http://www.alcoholics -anonymous.org/index.html"
➪ Clutterers Anonymous ="http://www.clutterers anonymous.net/"
➪ Cocaine Anonymous ="http://www.ca.org/"
➪ Co-Dependents Anonymous ="http://www. codependents.org/"
➪ Criminal and Gangs Anonymous ="http://www. angelfire.com/id/CGAnonymous/"
➪ Debtors Anonymous ="http://www.debtors anonymous.org/"
➪ Gamblers Anonymous ="http://www.gamblers anonymous.org/"
➪ Marijuana Anonymous ="http://www.marijuana -anonymous.org/"
➪ Methadone Anonymous ="http://www. afirmfwc.org/methanon.htm"
➪ Narcotics Anonymous ="http://www.na.org/"
➪ Nicotine Anonymous ="http://www.nicotine -anonymous.org/"
➪ Overeaters Anonymous ="http://www.oa.org/"
➪ Self Mutilators Anonymous ="http://www. selfmutilatorsanonymous.org/"
➪ Sex Addicts Anonymous ="http://www.saa -recovery.org/"
➪ Suicide Anonymous ="http://www.geocities. com/samemphis/"
In all of these groups, the participants confess that they are still really what they have always been. However, now the difference is that they have new habits, and are no longer indulging their old ones, even though they are going against their fundamental desires.
Of course, it is one thing to speak of these as social ills, independent of the life that is in Christ Jesus. However, this approach has now been incorporated into church programs across the country. The number of these groups is so staggering it boggles the mind – and these are recovery groups for professing Christians. I have personally counted fifty of these groups, twenty-six recovery centers, and eleven Christian Counseling Associations. All of these are global, national, or regional and are not listed at the city, or community, or private level.
The Purpose for This
My purpose in bringing up this seemingly diversion is to accent the uniqueness of salvation – something in which neither Herod nor the consenting Jews had participated.
In Christ Jesus a point is established at which the individual ceases to be what they were before. The point is the new birth, or regeneration. It is the place in which the person is delivered from the kingdom of darkness, and translated into the Kingdom of God’s dear Son (Col 1:13). At that point the person is turned from darkness to light, and from the power of Satan unto God (Acts 26:18). Their “old man” is crucified, and they begin walking in the newness of life (Rom 6:4-6). They are no longer what they were before, even though some of them had been immersed in deviate and enslaving manners of life. Paul speaks of some in Corinth who could be so described, and he unequivocally proclaims their present state. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:9-11). How frequently this manner of speaking is employed – not accented what the people did, but what they WERE.
➪ “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom 6:17).
➪ “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led” (1 Cor 12:2).
➪ “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph 2:12).
➪ “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph 5:8).
➪ “For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls” (1 Pet 2:25).
And what was it that changed what we “were”? Was it a habit, or a new set of habits? Were we changed by a series of steps that we performed, or by some form of regimented repetition? Oh, the answer is obvious enough to those with eyes to see. We were changed by the working of the Lord! Our character was changed. Our minds were changed. Our basic persons – our hearts – were changed. We became a “new creation” in Christ Jesus. Old things – including what we were – passed away, and everything became new (2 Cor 5:17). As God’s own workmanship, we were “created in Christ Jesus” (Eph 2:10). We were “made righteous” (Rom 5:19), “made free” (Rom 6:18,22), and “made to drink into one Spirit” (1 Cor 12:13). We were “made accepted in the Beloved” (Eph 1:6), and “made to sit together with Christ in heavenly places” (Eph 2:6). Now, we are described as having been “made partakers of Christ” (Heb 3:14). The change wrought when men are born again is described in this manner: “enlightened . . . tasted of the heavenly gift . . . made partakers of the Holy Ghost . . . tasted the good word of God, and the powers of the world to come” (Heb 6:5).
The change itself is the result of God’s own work, and is so described. “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). The same kind of change took place within the believers as took place in the creation. Just as surely as chaos was dissipated and darkness dispersed, so we were moved from darkness into light, changing the entire landscape of lives. So far as the ongoing change that is taking place – which is always upwards and onwards – it too is traced to Divine working: “And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit” (2 Cor 3:18).
How do you describe a person who went through all of that, and now must go through some form of recovery? Is it that their real self reasserted itself? Is it that they really were never changed at all? Is that the explanation? Or, is it that they have “fallen” (Gal 5:4), or “turned back” (2 Pet 2:21), or made a place for Satan (Eph 4:27)? Could it be that they allowed an “evil heart of unbelief” to enter into them again (Heb 3:12)?
In the case of our text, the Jews were pleased because they chose to remain under the Law, which was “weak through the flesh” (Rom 8:3). The Law itself was not weak. It was the ones to whom it was addressed that were weak. It required more strength that those who were under it possessed.
The religious rule-makers, however, do not deliver this message to the people. They lead them to believe that the strength is in the procedure – that if they will just do it long enough, it will transform them. But, what will they do with the Jews of our text. They certainly continued to do the procedures prescribed by the Law. In fact, they even performed them with care while they were delivering Jesus to be crucified (John 18:28). By the time of our text, they had probably kept fourteen more Passovers, fourteen more Feast of the Tabernacles, and fourteen more Pentecosts. Seven hundred and twenty-eight Sabbaths were behind them. They had heard Moses and the prophets read at least that many times. I know of no purported recovery program that requires that many repetitions. Some claim good results in forty days. Others say it will require a year. But what about the Jews of our text? Just how does that fit into that way of thinking? And if Divinely ordained routines did not change people, who is the person brash enough to say their rules will get the work done?
We Are Being Exposed to the Real Thing
In our text, we are being exposed to the real thing. This is not the outworking of a theory, but the manifestation of the fact that men are unchanged until God Himself changes them. Herod killed James because he was alienated from God, and James was reconciled to God. He did so because he was not changed, and James was changed. He did not think about what God thought of his action, but took note of what the Jews thought. That was because he had more in common with them than with the Lord. On the other hand, the Jews were pleased with the death of James because they were alienated from the life of God. They did so because they could not see James as God saw him, and God could not see him as they saw him. The whole affair was a revelation of what the people were. In my judgment, that is one of the reasons God did not stop it from happening – in order, among other things, to stop the mouths of those who barter with the souls of men, leading people to think their plans are more effective than the salvation of God.
Rather than being changed by doing, we are changed by beholding – that is the express statement of Scripture (2 Cor 3:18; 4:6). When at last we undergo the final change, our bodies being raised from the dead, the change will be wrought precisely the same way – by beholding Jesus, seeing Him as He is (1 John 3:1-2).
HE PROCEED TO TAKE PETER ALSO
“ . . . he proceeded further to take Peter also.” Other versions read, “to seize Peter,” NKJV “arrest Peter,” NASB “Take Peter also,” DARBY and “lay hold on Peter also.” YLT
How brash and bold was this wicked man. God had said, “Touch not mine anointed, and do my prophets no harm” (1 Chr 16:22; Psa 105:15). David dared not touch king Saul (1 Sam 24:6-7). Michael the archangel, when disputing with the devil, dared not cast a railing accusation at him (Jude 1:9). But Herod, like a stupid beast, apprehended and incarcerated the man who had been given “the keys of the kingdom of heaven” (Matt 16:19).
That is how a person thinks when they are “dead in trespasses and sins,” “alienated from the life of God,” and taken captive by the devil “at his will” (Eph 2:1; Eph 4:18; 2 Tim 2:26). God does not interfere with Herod’s activity, for “it is a righteous thing with God to recompense tribulation to them that trouble” His people (2 Thess 1:6). He will let them treasure up wrath for themselves (Rom 2:5). God is of such a nature as to store of His wrath for a great outpouring, by enduring with much longsuffering the vessels of wrath that were “prepared for destruction” (Rom 9:22). He will allow them to work their wills to remove all doubt about their reprehensible nature!
It is this fact that supports the statement, “For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God” (Heb 10:31). That text is based upon a statement God made concerning Himself in Deuteronomy 32:35. It is a most arresting text, and worthy of our consideration – particularly since an appeal is made for believers to consider it. “To Me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.” The idea is that all of their strength will eventually run out, because they are trusting in themselves. For Herod, he is basking in the strength of his throne, killing one apostle, and arresting another in hopes of doing the same thing. He sees himself as invincible, and Peter as vulnerable. Little does he know the future God has planned for him, as well as for His faithful servant Peter.
THE DAYS OF UNLEAVENED BREAD
“Then were the days of unleavened bread.” Other versions read, “Now it was during the Days of Unleavened Bread,” NKJV “This happened during the Feast of Unleavened Bread,” NIV and “This was during the days of Unleavened Bread [the Passover week].” AMPLIFIED
The “Feast of Unleavened Bread,” or “days of unleavened bread,” were the seven days following the Passover. The Law specified this in Leviticus 23:5-6: “In the fourteenth day of the first month at even is the Lord's passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread” (Lev 23:5-6). The Passover was on the fourteenth day, and the “days of unleavened bread” commenced on the fifteenth day. The whole period was not referred to as “the Passover,” as some allege. Luke 22:1 appears to refer to this feast as “The Passover.” “Now the feast of unleavened bread drew nigh, which is called the Passover” (Luke 22:1). However, the emphasis here was on the approach of the Feast of Unleavened Bread, and not on the Feast itself – i.e. “The feast of unleavened bread drew nigh,” or was at hand. The particular day that marked that approach was the Passover, which was on the fourteenth day. The Passover and the Feast of unleavened bread were considered separately, even though they were consecutive (2 Chron 35:17; Mk 14:1). The word used in our text is plural (h`me,rai) – “days” – confirming that it was not speaking of the Passover itself, but of the week that followed. In other words, the “days of unleavened bread” were in process.
This was the same season during which Jesus was crucified 14-15 years earlier. It was a holy time for the Jews – an extended period – yet they still were pleased when Herod rid them of one of the chief representatives of Jesus. So far as these people were concerned, their hearts were still calloused, and no change had been wrought in them. This was true, even though they had just observed a feast that was an ordained depiction of the death of Christ, who is appropriately described as “our Passover” (1 Cor 5:7). However, as Paul says elsewhere, “their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their heart” (2 Cor 3:14-15). Because of the hardness of their heart, God had poured out the spirit of deep sleep upon them (Isa 6:9-10; 29:10-11; Matt 13:14-15), so they could make no association between the time of the Passover and “the Lamb of God,” of which John the Baptist had spoken (John 1:29,36).
PETER IS APPREHENDED
“ 4a And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him . . . ”
Here we will confront the clear conflict of man’s intentions with the purpose God. Herod desires one thing, and God desires another. Judging from the success that Herod had in killing James, it may appear that he is free to do whatever he desires. It will be interesting to see how all of this plays out. Keep in mind that Divine manners and power are being made known as well as the human purposes and abilities.
WHEN HE HAD APPREHENDED HIM
“And when he had apprehended him . . .” Other versions read, “arrested him,” NKJV “seized him,” NASB “taken him,” ASV “caught him,” GENEVA “capturing,” GWN and “taken into custody.” NAB
As used here, the word “apprehended” means, “to lay hold of, to take, capture,” THAYER “with hostile intent to seize, arrest, take hold of,” FRIBERG “to take hold of firmly and with a considerable measure of force - to take hold of, to seize,” LOUW-NIDA and “to take into custody.” GINGRICH
This word suggests launching a search for Peter, and engaging in a quest to capture him. Herod has no fear of Peter, just as he apparently had no fear of James. He thinks himself to be superior to the apostle, and feels as though he can have his way with Peter.
David spoke of the wicked plotting to apprehend the righteous. “The wicked plotteth against the just, and gnasheth upon him with his teeth” (Psa 37:12). “The wicked watcheth the righteous, and seeketh to slay him” (Psa 37:32).
Jeremiah also lived in treacherous times, when the wicked were plotting against he godly. “For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him” (Jer 20:10).
What will be the outcome of Herod’s initiative? David said of the efforts of the wicked against the righteous, “The LORD will not leave him in his hand, nor condemn him when he is judged” (Psa 37:33). Alas, it seems as though God did leave James in Herod’s hand – but He did not. As Isaiah said, the death of James was actually a deliverance – it just came in a different manner. Here is what Isaiah said. “The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness” (Isa 57:1-2). As you can see, the will of the Lord is not always apparent, but it IS always superior, and cannot be frustrated by His enemies.
Juvenile and simplistic views of triumph are damaging to the people of God, and those who promote them do them no service. It is never an advantage to think like a child in kingdom matters. Solemnly we are told, “in understanding, be men” (1 Cor 14:20). However we choose to think about opposition, conflict, and oppression, we must remember that Jesus is, in fact, “over all” (Rom 9:5). He will not allow any of His disciples to be tempted above their ability, but will always provide a way of escape, that they may be able to bear it. That does not mean they will always escape from trouble, but from the objective of the temptation hurled at them by the wicked one. Their escape may be upward, and it may even appear as though no escape was provided. However, this very night James can tell you that he did in fact, escape from the hand of Herod.
HE PUT HIM IN PRISON
“ . . . he put him in prison . . .” Other versions read, “threw him in prison,” CJB “cast him into prison,” DOUAY “had him thrown into prison,” GWN “imprisoned him,” NLT “put in jail,” IE and “lodged in jail.” WEYMOUTH
Herod forcibly laid hold on Peter and put him in prison. Peter no doubt remembered when he had been imprisoned by the Jews (Acts 5:18). There were no human rights groups, or advocacy professionals to champion the rights of Peter. And, you may be sure, Herod would not have honored them if there had been any. Thus he first takes Peter out of activity, confining him in prison while he waited to fulfill his own will against him – like he thought he did with James.
DELIVERED TO FOUR QUATERNION OF SOLDIERS
“ . . . and delivered him to four quaternions of soldiers to keep him . . . ” Other versions read, “four squads of soldiers,” NKJV “four squads of four soldiers,” NIV “four bands of armed men,” BBE “four files of soldiers,” DOUAY and “sixteen soldiers in squads of four.” GWN
A “quaternion” was four bands of four soldiers each, which guarded Peter in succession, or in rotations, throughout the four watches of the night. We do not know the limits of these watches, but there is an allusion to them in Matthew 14:25, the record of Jesus walking on the water to the disciples during “the fourth watch.” It is thought that the Roman watches were from 6-9 PM, 9-12 AM, 12-3 AM, and 3-6 AM. Others have considered the watches to be described as “even,” “midnight,” “cockcrowing,” and “morning.” These divisions of the night are mentioned in Mark 13:35: “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning” (Mark 13:35).
During these four watches, four soldiers were guarding Peter at all times, supposedly ensuring that he would be present when the morning arrived.
There appears to have been a kind of awareness in Herod that this man required special measures of security. It certainly was not that he was like Barabbas a “notable prisoner” (Matt 27:16). Peter was not a rabble rouser or insurrectionist. Yet, there was something about him that moved Herod to be cautious. This fact alone should have moved him to inquire further into the matter of Peter. He did not, however yield to such an impulse, but boldly took measures that he thought were sufficient to ensure Peter would be there in the morning.
All of this confirms the hardness of heart that accompanies unbelief and the desire to please men. It is a consequence unbelievers cannot avoid, and is a state to be greatly feared.
AFTER EASTER
“ 4b . . . intending after Easter to bring him forth to the people.”
Herod, who had already carried out his will concerning James with no apparent restriction, now incarcerates Peter.
INTENDING
“ . . . intending . . .” Other versions read, “his purpose being,” BBE “with the intention,” CJB “purposing,” DARBY “Herod wanted,” GWN “that he might,” MRD “Herod planned,” NET and “meaning to try him in public.” NJB
Here we are confronted with the will of man – Herod’s intentions. The Scriptures do deal with human intentions or purposes. First, we are reminded that the Word of God is “living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” NKJV (Heb 4:12). Proverbs 12:2 affirms that God will condemn “a man of wicked intentions.” NKJV
You may remember a similar incident, when king Nebuchadnezzar decreed the death of Shadrach, Meshach, and Abednigo in a fiery furnace. Before the whole matter was concluded, the king confessed that God sent His angel and “changed the king’s word,” or “frustrated the king’s word” (Dan 3:28). Isaiah said of the Lord: He “frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish” (Isa 44:25). Nehemiah confessed that the Lord had brought the counsel of his enemies “to nought,” or “to nothing” NKJV (Neh 4:15).
It is also declared that God does what He wants to do, and that no one can hinder Him, or even ask Him what He is doing. The Living God is identified as the One with an “everlasting dominion, and His kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto him, What doest thou?” (Dan 4:.34-35). Now, we will see if Herod’s purposes are in conflict with those of God. If they are, there is no question concerning whose will be done.
AFTER EASTER
“ . . . to bring him forth after Easter . . .” Other versions read, “after Passover.” NKJ/NASB/NIV/NRSV
SOME STATEMENTS FROM OTHERS
The word is translated “Easter” in some of the translations preceding the King James Version – Tyndale (1534), Bishop’s Bible (Bishop’s (1595)
The word “Easter” is of Saxon origin, and is supposed to be derived from “Eostre,” the goddess of Love, or the Venus of the North, in honor of whom a festival was celebrated by our pagan ancestors in the month of April (Webster). Since this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honor of the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term “Easter” is used frequently to translate the word “Passover.” In the translation by Wycliffe, the word “paske,” that is, “Passover,” is used. But Tyndale and Coverdale used the word “Easter,” and hence, it has very improperly crept into our King James Version. Albert Barnes
The word "Easter" in Acts 12:4 of the King James Version is often seen as a mistranslation of the Greek word “pascha”. Even the well-known Barnes' Notes comments on this single occurrence of the word "Easter" in the King James Version, as follows, "There was never a more absurd or unhappy translation than this.
But the truth is that the word "Easter" is the correct word and the KJV is the only version that gets it right! If you read in Exodus 12 and Numbers 28:16-17 it will be clear that the Passover came before the days of unleavened bread.
In fact, by translating the Greek word “pascha” as “passover" in Acts 12:4 modern bibles have inserted an error that displays not only their lack of knowledge of the Greek in context, but even more so their lack of knowledge of English!
Of a truth that person who invented the word "passover" - William Tyndale, did not use the word he invented (passover), in Acts 12:4. Why? Because the days of unleavened bread come after Passover. That's one reason why Tyndale did not use the word passover in Acts 12:4. The second reason is because Herod was looking forward to the pagan feast of Ishtar, from which the word "Easter" is derived, and therefore Tyndale, did not use the word "passover" in Acts 12:4 in his own translation.
The seven days of unleavened bread always followed the Passover.
The pagan festival of Astart or Ishtar (“Easter”) was always held late in April to celebrate the earth regenerating itself after winter.
Peter was arrested during the days of unleavened bread after Passover.
To me there is no doubt that Herod wanted to kill Peter during his own pagan festival of “Easter” coming up in a few days. – The Words of Eternal Life
The Greek word “pascha” is translated as Passover in the KJV with this one exception where it is translated as “Easter”. Therefore, some point to this passage as a translation error on the KJV's part. However, earlier English translations such as Tyndale's NT, the Great Bible, and the Bishop's Bible also translated “pascha” as “Easter” in this verse, showing that the understanding here dealt with something other than the Jewish Passover. Also, the translation of “pascha” as Passover in Acts 12:4 was known to the king's translators since this is the reading of the Geneva Bible.
The use of the word “pascha” in early Christian writings dealt with the celebration of “Easter”, and not just the Jewish Passover. Dr. G. W. H. Lampe has correctly stated that “pascha” came to mean “Easter” in the early Church. The ancient Christians did not keep the Jewish Passover. Instead they kept as holy a day to celebrate the resurrection of Christ near the time of both Passover and the pagan festival celebrating the goddess Ostara. Dr. Lampe lists several rules and observances by Christians in celebration of their “pascha” or “Easter”. Lampe also points to various Greek words such as “pascha” and “paschalua” that came to mean celebrate “Easter” and “Eastertide.” Likewise, Dr. Gerhard Kittel notes that “pascha” came to be called in the celebration of the resurrection within the primitive Church.
It should be noted that the English word “Easter” originally carried a meaning that would encompass the Jewish Passover. The Oxford English Dictionary states that “Easter” also means, "The Jewish passover" and cites examples dating to 971 A.D. Likewise, the Coverdale Bible often used the word “Easter” instead of Passover in its translation because the two had the same meaning to the English mind. Further, the Homilies of the Church of England (1563) refers to “Easter”, a great, and solemn feast among the Jewes. Therefore, we see by definition, that the word “Easter” is correct in the understanding of the English language. Crowned With Glory, Thomas Holland
It is my position that "Easter" in Acts 12:4 in the KJV is not an error, if understood that from the early church until relatively recently "Passover" and "Easter" were basically synonyms and used interchangeably. – Bryan Tegart
Historically, this is one of the most controversial texts in the English Bible. A staggering number of articles have been written about the wrongness of translating the Greek word pa,sca “Easter,” instead of “Passover.” This same word is used twenty-nine times from Matthew through Hebrews, and, in the King James Version, is always translated “Passover” – except in this text. Not desiring to make an inappropriate issue over this matter, my aim here is only to confirm that there was some reasoning behind the choice to translate the word “Easter” at time of the compiling of the King James Version. For those who are interested, I have documented some of the opinions on this subject in the box titled, “Easter” As Used in This Text. I will briefly summarize the justification of its use here.
➪ First, two major translations that preceded the King James translation used the word “Easter” in Acts 4:12. These were Tyndall’s New Testament (1534), and The Bishop’s Bible (1595). The King James translators sought to retain the language of previous translators, particularly where it was unique, and gained wide acceptance.
➪ Until Tyndale, there was no English word into which the Greek word pa,sca could be translated. In the first English translation, Wycliffe transliterated the word “pask.” (4 “And whanne he hadde cauyte Petre, he sente hym in to prisoun; and bitook to foure quaternyouns of knyytis, to kepe hym, and wolde aftir pask bringe hym forth to the puple.”). It is generally understood that Tyndale invented the English word “Passover,” which is a kind of transliteration of the Greek word. However, he employed “Easter” in this text – and only in this text – because of the uniqueness of it.
➪ Our text states that Herod had determined to present Peter to the people “after” Easter. However, the text states that when Herod apprehended Peter, it was “the days of unleavened bread.” The Lord specified that The Feast of Unleavened Bread commenced on the fifteenth day, lasting for seven days, while “The Passover” was held on the fourteenth day. “In the fourteenth day of the first month at even is the Lord's passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread” (Lev 23:5-6).
I understand that there are varied opinions on this matter. My only purpose here is to confirm that there was solid reasoning behind the way in which the translators of the King James Version represented he word. It is myperception that at that time (1611), there was a general understanding of the people that “Easter” and “Passover” were synonymous. Because Christians did not observe the Passover, they chose the word “Easter” that denoted a simultaneous feast that took place at that time. The wisdom of their choice may be debated, but those appear to be the facts in the case. It is also open to question whether or not Herod was thinking of the period during which he arrested Peter as the Jewish Passover.
BRING HIM FORTH TO THE PEOPLE
“ . . . to bring him forth to the people.” Other versions read, “bring him before the people,” NKJV “bring him out before the people,” NASB “bring him out fore public trial,” NIV “bring him to public trial,” NLT and “deliver him to the Jews for execution.” LIVING
Just as Pilate had brought Jesus before the Jews (John 19:5), so Herod had determined to bring Peter before them. It appears that he did this in an effort to please the people, thus maintaining some semblance of order in Jerusalem. He no doubt sought to avoid the possibility of a charge being leveled at him like the Jews had hurled at Pilate: “And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar” (John 19:12). Just as Pilate sought to please the people to protect his own position, so Herod was motivated by purely self and political interests.
This text also reveals the public nature of the Jews opposition to the church and the spread of the Gospel. Those who had not believed had grown more obstinate. Their thirst for blood was not satisfied when Jesus was crucified, or when Stephen was stoned, or when James was executed. That is the nature of the flesh and of the world. Do not think that a compromise of the truth, or a diminishment of its proclamation will somehow reach those who have chosen to live in the flesh.
In His parable of the sower, Jesus taught that the truth of the Gospel is used to identify the condition of the people (Matt 13:18-23; Mark 4:14-20; Luke 8:11-15). It is the Gospel that brings out the kind of hearts and dispositions that they have. It reveals what is in them, how they reason, and what they value. This being the case, those who withhold that Word of truth, reducing the exposure of the people to it, have actually removed the means of knowing whether or not the people have an interest in the truth of God. Now, they can only speculate about their condition. To call such an approach wise seems to me to be the epitome of ignorance. As we peruse the accounts of Scripture, they must be seen within light of both nature and purpose of God. In them, we are not being exposed to mere history, but to the outworking and nature of an eternal purpose.
PETER WAS KEPT IN PRISON
“ 5 Peter therefore was kept in prison . . .” Other versions read, “being held under watch in prison,” CSB “was in custody in the prison,” MRD “was under guard,” NJB “was being kept in prison,” ISV and “closely guarded in the prison.” PHILLIPS
By saying that the killing of James “pleased the Jews,” we infer that there had been some kind of communication between Herod and the people. Perhaps they had conveyed to him how Peter and John had once been incarcerated by the high priest and those with him, and held in “the common prison.” During the night, they had disappeared from the jail, and were found the following day preaching in the Temple. What had actually happened was the Lord had sent an angel to open “the prison doors,” bring the apostles of the prison, and command them to return to the Temple and resume preaching “all the words of this life” (Acts 5:17-19).
At any rate, Herod took measure to ensure that Peter did not disappear during the night. He thought he was keeping Peter in prison by assigning a rotating guard of sixteen soldiers throughout the night – four for each watch. Like Pilate commissioned the Jewish leaders concerning the body of Jesus, he was making His prisoner “as secure” as he could (Matt 28:14).
The action of Herod will be as pointless as the binding of Shadrach, Meshach, and Abednigo when they were thrown into the fiery furnace (Dan 3:21-24). It will be as pointless as the binding of Samson, when three thousand men of Judah turned him over to the Philistines (Judges 15:13). This is not to mention the binding of Jesus when they arrested Him in the garden (John 18:12), when Annas sent Him “bound” to Caiaphas (John 18:24), when the chief priests and elders delivered Him “bound” to Pilate (Matt 27:2) – or when He was nailed to a tree (John 19:25; 20:25; Gal 3:13).
The world, whether in the form of corrupted religion, government, or particular individuals, has always taken measures to ensure that the truth is not declared. For a significant period of time, the Scriptures themselves were taken from the people. Bloody persecutions and executions have been employed to subdue the truth. There have been laws passed that were designed to suppress the expression of the truth of God. In even more subtle ways, those who have embraced the truth have been maligned, separated from the people, and treated with social disdain. All of this has been an attempt to keep the truth “in prison,” like Herod sought to keep Peter in prison.
There is a spirit that animates all of these efforts, and it emanates from hell itself, being authored and empowered by “the prince of the power of the air” (Eph 2:2). Sometimes it takes dignified forms, like the Higher Criticism of the Scriptures, or the promotion of “Science [knowledge] falsely so called” (1 Tim 6:20), Gnosticism, or even Atheism. There are even efforts that involve a distortion of the truth, a misrepresentation of Jesus Christ, and the falsification of the Gospel of Christ.
Religious scholarship and purported practicality are even employed by the devil to neutralize the truth of God. All of these attempts – from bloody persecution to intellectual masquerades – are members of the same family, and have the same father. The devil is behind them all. They are his “flood,” designed to “carry away” the truth and the people of God who have embraced it (Rev 12:15-16). Satan’s initiative is relentless, for his nature cannot be changed, and he cannot be discouraged. Even when he was cast 3out of heaven, he entered the arena of “the earth” . . . having great wrath, because he knows HE has a short time” (Rev 12:12). He cannot learn, he is not discouraged, and he will not give up.
Nevertheless, our arch adversary will not succeed – and neither will his vassal Herod. His intentions against Peter will not be brought to fulfillment. Neither, indeed, will his purpose for other believers be realized.
PRAYER WAS MADE FOR HIM BY THE CHURCH
“ . . . but prayer was made without ceasing of the church unto God for him.”
Now, the scene shifts from Satan’s followers to the disciples of Jesus – the church, which is the body of Christ. We will see how they react to the news of Herod’s intentions. On the one hand we have Herod working under the immediate auspices of the devil, who is himself unwillingly subject to God and His will. On the other hand we are now given a glimpse of those who are obligingly subject to the “good, and acceptable, and perfect will of God.”
PRAYER WITHOUT CEASING
“ . . . but prayer was made without ceasing . . .” Other versions read, “constant prayer,” NKJV “prayer . . . made fervently,” NASB “earnestly praying,” NIV “intense prayer,” BBE “unceasing prayer,” DARBY “praying very hard,” GWN “continual prayer,” MRD “prayed . . . unremittingly,” NJB “fervent prayer for him was persistently made,” AMPLIFIED “prayer . . . was outstretched,” INTERLINEAR and “never stopped praying.” CEV
First, observe that the believers were knowledgeable of the events pertaining to their number. I have emphasized that true spiritual life is selfless, and that Jesus died in order that “they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Cor 5:15). The book of Acts lifts this fact out of the domain of philosophy, and puts it where it belongs – in the arena of life, or human expression. This verse is a case in point. Within the larger circumference of lives devoted to the Lord, their prayers were not shaped by the mundane. They knew where to focus their spiritual energy. They also knew the value of Peter, and the pivotal role he played in the spread of the truth and the stabilization and maturity of the body of Christ.
Prayer Was “Made”
The word “made” is in the Greek text, and is a significant one. Coming from the Greek word ginome,nh, and as used in this text, this word means, “to be made, done, finished,” THAYER and “be made, be done, be brought into existence.” FRIBERG In other words, these were intelligent prayers, as though fabricated with insightful words and covered with spiritual rationality. They were prayers with perspective, pieced together with wisdom and spiritual understanding.
These were not prayers of meaningless repetition. Nor, indeed, were they prayed as though the people would be heard because of their “much speaking” (Matt 6:7).
This is now the third time the disciples have been reported as praying collectively with specificity. The first time was when the bishopric of Judas was to be filled (Acts 1:24-25). The second was when the Jewish leaders sought to suppress the truth, commanding the apostles that they speak no more in the name of Jesus (Acts 4:24-31). Now, they join in accord once again about a critical Kingdom matter.
I have often pondered the matter of the prayers of collective believers. While it is not wise to seek to strictly order such occasions, due consideration should be given to the subject of such prayers.
“Without Ceasing”
The idea here is not that of one endless prayer meeting, but of a constant, fervent, and persistent presentation of matters pertaining to the arrest and imprisonment of Peter. Such an approach is the antithesis of casual and sporadic prayers. I envision the disciples addressing the matter from different perspectives, with new insights being ministered to them from heaven.
BY THE CHURCH
“ . . .of the church . . .” Other versions read, “by the Messianic community,” CJB “by the assembly,” DARBY and “of the congregation.” TNT
The idea here is that the disciples were assembled together when they prayed. The technical root meaning of “the church” is, “a gathering of citizens called out from their homes into some public place; an assembly.” THAYER From a spiritual perspective, this is the assembly called out of the world and into Jesus Christ. On a practical level, it is when the people of God “come together into one place” (1 Cor 11:20; 14:23).
In the book of Acts, “the church” is equated with “the disciples” (6:2; 9:1; 11:26), and “all that believed” (2:44). I cannot help but wonder how men think of “the church” in this day. What people would they be referring to if they used the language of this text.
MADE UNTO GOD FOR HIM
“ . . . unto God for him.” The church prayed earnestly and without ceasing TO God FOR Peter. They did not pray for Herod, but for Peter. I am sure they knew that it was proper to pray for those who are in authority, as Paul admonishes in (1 Tim 2:2). But that is not what was appropriate on this occasion.
The text does not tell us what they prayed for Peter. Some have assumed they were praying for His release, but that is not what this passage says. It says they prayed for Peter, not for his release. They doubtless saw him as the one who needed to be strengthened, upheld, and holding to the faith. Herod had already killed James, and there was every indication that he was going to do the same to Peter.
Earlier, when the apostles had been threatened, they did not pray for the thwarting of the intentions of the Jewish council. They rather asked God to “behold their threatenings: and grant unto Thy servants, that with all boldness they may speak Thy word, By stretching forth Thine hand to heal; and that signs and wonders may be done by the name of Thy holy child Jesus” (Acts 4:29-30). The focus of that prayer gives us some idea of how those early disciples thought. They knew that God would work appropriately when He beheld what their enemies were doing. They did not presume to suggest to Him what He ought to do with those enemies. However, they did know what God was doing with regards to the truth, and therefore they asked for boldness to preach all the more fervently. They did not ask for signs and wonders so the Jewish leaders would see them and cease their threats. They rather sought for themselves to be granted boldness to preach the Word through such gracious confirmations.
It seems to me that their prayers were most probably of this nature when they prayed to God for Peter. Oh, I know that was a different day, but I candidly would like to see such a perspective find its way into the professing church once again. Perhaps then works of a more effective and noble nature would be found in the professing church, and some of its ancient glory would be restored.
CONCLUSION
Thus, our text has provided us with an update of the struggle between Jacob and Esau – a struggle of differing natures that commenced in Rachel’s womb, and continues to this day. The aggressiveness of the flesh has been seen, and how the devil can work through those who “have not faith” (2 Thess 3:2). We have seen an example of how government can set itself against the followers of Jesus and the spread of the Gospel. Our text has confirmed the consistent effect of the truth upon those who embrace it, and their refusal to yield to the threats of the world. The intelligent nature of faith, and how it compels those who possess it to engage in the initiative of prayer has been seen. The tendency of disciples to gather together for a noble cause as well as for edification has been confirmed. We have seen how the flesh is never satisfied with what it has done against the people of God, and how it seeks ways to please those who are not in Jesus. The Lord has shown us the ineffectiveness of dead religion and empty routine, and how the observance of times and seasons cannot change human nature. We have seen that an evil tree cannot produce good fruit, that a good tree cannot produce evil fruit, and that every tree is known by its fruit. A pregnant text, indeed!