A New Israel

Review

By way of review, we just finished a three-part series that was titled, For God so Loved the World.

Part 1, Peter’s Preparation (9:32-10:16)

Peter was being prepared for the visible inclusion of the Gentiles in the New Covenant.

We saw him heal a lame Gentile man

Enter a room with a dead woman and raise her from the dead

He went and lived in the home of a tanner (someone dealing with defiled things)

And then he was shown a vision that indicated that dietary separation as a symbol of their separation to God, was no longer necessary.

Part 2, Gentile Pentecost (10:17-48)

This culminated in the worst crime of all, he went into the house of a Gentile and ate with him.

We looked at how difficult this would have been and how condescending the Spirit was. Jesus told them throughout His ministry that the Gospel was going to the whole world. They should have known, but still, the Spirit patiently prepared Peter for this moment. For those who valued the symbols of the Old Covenant and what they signified, there was a danger that they would forget the substance in place of the symbol. They would not see how the Spirit was working in the name of preserving and honoring the symbols of that very same Spirit.

We have the same tendencies today: if we value the cup above the giver of the cup, then we have idolized the cup. If we value law-keeping more than the law-giver, we become lawless.

So, having been shown that the symbols were changing, enters the house and begins to tell these uncircumcised about how Jesus came to save His people. And while he was speaking the Spirit fell upon them, indicating that despite their lack of circumcision, they were also considered God’s people.

God’s presence is even in the house of a Gentile. And if that house is clean enough for the presence of God, then what does it mean when the Jews refuse to go there?

Part 3, What Proceeded (11)

Then Peter goes back up to Jerusalem where he is confronted by well-meaning brothers about Peter’s disregard for the symbols.

Peter recounts to them what happened and how it was from God and says, “...who was I that I could prevent God’s way?” (Acts 11:17)

At this, they quieted down and glorified God.

Then, chapter 11 ends with the growth of the church in Antioch, which Schreiner calls the “Outcast Cathedral.”

The Jerusalem church sends Barnabas to minister there, who then finds Saul and brings him back to Antioch to help.

The rise of the church in Antioch begins as the chapter ends with the Gentiles sending a gift to the church in Jerusalem because of a famine. Some see this famine and the relief sent to the church in Jerusalem as connected to chapter 12 because verse 1 starts, “Now about that time...” The “that time” some think is in reference to the famine in Jerusalem.

This is a good point too because what we will see in our text today is that just as Israel was brought to Egypt for relief during a famine, so we find this new Israel being relieved by Gentiles during a famine. Then, just as Israel was oppressed by Pharoah, this new Israel will be oppressed by Herod. And just as Israel celebrated Passover just before their deliverance, here, the new Israel will be delivered just after Passover.

Greater Context

And just to briefly reconnect us to the overarching narrative of Acts, Chapters 1-2 established the church in Jerusalem, chapters 3-7 were about the witness in Jerusalem, then chapters 8-12 have been concerning the witness in Judea and Samaria. Northern and southern Israel are reunited with the conversion of Samaria, the Apostle to the Gentiles is converted (Saul), and then the Gentile Pentecost occurs in chapters 10-11 culminating with the church in Antioch.

It is interesting to note that Samaria does not become a prominent church, but Antioch does. I believe this is because Samaria is considered under Jerusalem as part of the reunified kingdom. There are no longer two kingdoms of Israel, only one, and this New Jerusalem is “above” all the others. This is why the Apostles remained in Jerusalem despite the diaspora that occurred with the persecutions described in the first part of chapter 8. My proof text for that would be Zechariah 14 where Jerusalem is described as rising while everywhere else is flattened. Demonstrating the prominence of Jerusalem.

So, chapter 12 is the end of our section concerning Judea and Samaria. We have seen the church established in Jerusalem and Antioch. Now, we return to Jerusalem to find a new congregation being delivered from the oppression of a Pharoah-like figure, and judgement on this Pharoah. Then in the next section, the Spirit is going to send witness to the ends of the earth (Chapters 13-21).

My outline of the text:

Bondage: Peter imprisoned (12:1-5)

Exodus: Peter is freed (12:6-19)

Judgment: Herod is killed (12:20-23)

Let’s pray for the Holy Spirit to illuminate His Word as we work through this text.

Read verses 1-5.

Bondage: Peter imprisoned (v. 1-5)

Acts 12:1–5 LSB

Now about that time Herod the king laid hands on some who belonged to the church in order to harm them. And he had James the brother of John put to death with a sword. And when he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.

“Laid hands...to harm them...put to death...arrest Peter...seized him...put him in prison...kept in prison...”

Oppressive and bondage-like language. This is, in the words of Schreiner, “Pharaoh-like opposition...” This seed of the serpent is oppressing the people of God and enslaving them in bondage. He is seeking to destroy them.

He is successful to a degree: James is killed and Peter is put into prison. Two of the most prominent disciples are seemingly overpowered quite easily.

And it should be noted that after Judas died, the vacancy was filled by Matthias. But now, no attempt is made to replace James. It seems that the New Jerusalem had been established, the 12 as a symbol of the reunified tribes had served it’s purpose. Now, that era was ending.

This is the last time that Peter plays a prominent role in the narrative.

So, between the breaking up of the 12 in Jerusalem, and the diminishing of Peter, the text will focus more on the development of the kingdom in and among the the nations, leading to Rome.

“...during the days of Unleavened Bread...after Passover to bring him out...”

The context of Peter’s arrest and imprisonment correspond to the context of Israel’s Exodus from Egypt and the same time that Jesus was arrested. During the Feast of Unleavened Bread.

“...some who belonged to the church...”

This oppression was not just against anyone, it was against the church. And the word here is ekklesia which would in the Greek septuagint connect us with the Old Covenant assembly, or congregation. This Pharoah-figure is oppressing the congregation by killing and imprisonment.

“...but prayer for him was being made fervently by the church to God.”

We cannot overemphasize the significance of the “but prayer” in this context. Despite all of this oppression, the counter-attack from the church was not taking up arms against the wicked ruler, it was prayer to the Almighty God. Luke says, Herod is killing and laying hands on the congregation just as the wicked rulers laid hands on Christ and killed Him. But...fervent prayer was being made to God for him. In the words of Schreiner:

Acts 3.5.1. Pharaoh-like Opposition (12:1–5)

The church believed that God orchestrates events on the earth from his throne in heaven. There was a higher King than Herod. Therefore, they plead with God for the release of Peter. The cry of Israel also went up before God in the exodus story, and he promised deliverance (

Their faith was not in vain - for God heard their prayer. Let’s continue reading verses 6-19.

Exodus: Peter is freed (v. 6-19)

Acts 12:6–19 LSB

Now on the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison. And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter’s side and woke him up, saying, “Rise up quickly.” And his chains fell off his hands. And the angel said to him, “Gird yourself and put on your sandals.” And he did so. And he said to him, “Wrap your garment around yourself and follow me.” And he went out and continued to follow, and he did not know that what was being done by the angel was real, but was thinking he was seeing a vision. And when they had passed the first and second guard posts, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him. When Peter came to himself, he said, “Now truly I know that the Lord has sent His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.” And when he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying. And when he knocked at the door of the gate, a servant-girl named Rhoda came to answer. And when she recognized Peter’s voice, because of her joy she did not open the gate. But she ran in and reported that Peter was standing in front of the gate. And they said to her, “You are out of your mind!” But she kept insisting that it was so. They kept saying, “It is his angel.” But Peter continued knocking, and when they opened the door, they saw him and were astounded. But motioning to them with his hand to be silent, he recounted to them how the Lord had led him out of the prison. And he said, “Report these things to James and the brothers.” Then he left and went to another place. Now when day came, there was no small disturbance among the soldiers as to what had become of Peter. And when Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there.

“...an angel of the Lord suddenly appeared...”

This has echos of Exodus, Joshua, and Judges and some would connect this once again with a post-resurrection Yahweh. But in any event, the presence of the Lord indicates impending deliverance. Just as the Angel of the Lord appeared to Moses, and Joshua, and Gideon to deliver the people.

Resurrection imagery

They are guarding the cell as they guarded the tomb of Jesus.

There is a light shined into the cell.

Peter is struck by the angel - perhaps an allusion to the striking of Jesus.

It is a symbolic death and resurrection - Peter was placed under imprisonment and guard, struck, and delivered. His heal was bruised.

Interestingly, just as Mary and other women believed, now Rhoda, believed when she heard the voice of Peter (similar to Mary Magdalene). And in great joy, forgets to open the door.

Then, the church does not believe her just as the disciples did not believe the women about Christ's resurrection.

And if you recall, we connected Mary’s seeking of Jesus with Song of Solomon, the bride seeking her beloved. And some connect the passage in John where Jesus says that He stands at the door and knocks with Song of Solomon as well. Now, Peter, after being resurrected, delivered from the oppression of Herod, is standing at the door and knocking. And the beloved, as pictured by Rhoda, tells the church, and they do not believe until they open the door.

After this was witnessed by the women, Peter appears to the congregation, and then goes to another place, just as Jesus goes to another place.

Exodus imagery

Just as Moses, sent by God, called the Israelites to follow him, now the Angel of Yahweh was calling Peter to follow him, out of bondage, to serve Yahweh. It is representative of the formation of a new creation. Just as Israel was a new creation, the people of God, established as an administration of the covenant of grace, necessary because of the fall of man. So now, with the Exodus of Peter, the new covenant people are the new administration of the covenant of grace.

We do not have the time to explore all of the allusions in this text to Exodus, but they are present. Luke is intentionally drawing on this comparison so that we will see this New Testament ekklesia, or church, as the newly constituted Israel.

And the text emphasizes the deliverance of Peter by the hand of the Lord. The Lord is mentioned in Acts 12:7,11,17. Salvation is of Yahweh, not of works lest any man should boast.

Exodus and resurrection are connected. As we talked about on Easter, Jonathan Edwards points to the raising of Israel out of the Red Sea as the moment when the deliverance was complete. And so with Christ, the deliverance from sin occurred with the resurrection from the dead. And now Peter, after Passover, was resurrected to symbolically remind us of the deliverance of Israel from bondage and the ultimate deliverance of humanity from sin in Christ.

And now, just as Pharaoh's firstborn was killed, and Satan’s head was crushed, Herod will also be struck down.

Judgment: Herod is killed (v. 20-23)

Acts 12:20–23 LSB

Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king’s chamberlain, they were asking for peace, because their country was fed by the king’s country. And on an appointed day Herod, having put on his royal apparel and sitting on the judgment seat, began delivering an address to them. And the assembly kept crying out, “The voice of a god and not of a man!” And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and breathed his last.

“...he was...angry with the people...they were asking for peace...”

The rule of the serpent causes strife, and the people look for peace. Meanwhile, peace was reigning in the church, ruled by Christ.

Acts 9:31 LSB

So the church throughout all Judea and Galilee and Samaria was having peace, being built up. And going on in the fear of the Lord and in the encouragement of the Holy Spirit, it continued to multiply.

“...an angel of the Lord struck him...he did not give God the glory...”

Both Peter and Paul will be offered worship and refuse it. But Herod, like Satan accepts worship.

And although Christ’s heel was bruised, Satan’s head was crushed. Peter’s side was struck, but Herod was devoured by worms. Hell is described as a place where the worm does not die. Herod goes to the place of destruction. He returns to dust. He is destroyed because he did not kiss the son.

Psalm 2 LSB

Why do the nations rage And the peoples meditate on a vain thing? The kings of the earth take their stand And the rulers take counsel together Against Yahweh and against His Anointed, saying, “Let us tear their fetters apart And cast away their cords from us!” He who sits in the heavens laughs, The Lord mocks them. Then He speaks to them in His anger And terrifies them in His fury, saying, “But as for Me, I have installed My King Upon Zion, My holy mountain.” “I will surely tell of the decree of Yahweh: He said to Me, ‘You are My Son, Today I have begotten You. ‘Ask of Me, and I will surely give the nations as Your inheritance, And the ends of the earth as Your possession. ‘You shall break them with a rod of iron, You shall shatter them like a potter’s vessel.’” So now, O kings, show insight; Take warning, O judges of the earth. Serve Yahweh with fear And rejoice with trembling. Kiss the Son, lest He become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!

Yahweh had set Christ upon His holy mountain, He received the nations as His inheritance, and we will soon see that after Christ is done dealing with this serpent that had arisen to devour the people of God, that Christ will send His heralds to proclaim to the nations that He has won the victory and is now King over all the earth.

Summary & Application

In Acts 12, a new Exodus narrative unfolds: Herod, a Pharaoh-like figure, oppresses the church by killing James and imprisoning Peter during the Feast of Unleavened Bread which signifies the ending of the Jerusalem witness. The church responds with fervent prayer, and God sends an angel to miraculously free Peter, echoing Israel’s deliverance and Christ’s resurrection. Peter’s escape, marked by resurrection imagery, signifies the new covenant people as the reconstituted Israel, or the new ekklesia. Meanwhile, as Pharoah before him, Herod, accepting worship like Satan, is struck down by an angel, devoured by worms, and judged for not giving God glory.

This account demonstrates God’s sovereignty, the power of prayer, the greatness of our deliverance, and it paves the way for Christ’s heralds to proclaim His victory to the nations He has won.

Deliverance

As we have seen, there is a connection between this story and what happened to ancient Israel in Egypt. But if we read in Exodus:

Exodus 3:7–8 LSB

“And Yahweh said, “I have surely seen the affliction of My people who are in Egypt, and I have heard their cry because of their taskmasters, for I know their sufferings. So I have come down to deliver them from the hand of the Egyptians and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite.”

Israel is oppressed in Egypt, Jesus is oppressed by the Jewish religious leadership, and then the church is oppressed by false kings. It seems to me that this is a common experience for Christians. The oppression comes in different forms at different times. Sometimes it is overt and violent such as during the reign of Nero. Other times it is subversive and subtle, such as in our context. There is resistance to the Truth of God and the people who proclaim it.

And it is very easy to take the human path when we are in this fight. It seems that we tend to either retreat into echo chambers that are insulated from the oppression occurring outside, or we want to fight back with human power. I label these two tendencies as R2K (radical two kingdoms) and sacralism/erastianism. In the first, the church retreats from the public square. In the second, the church violently overtakes and controls the public square.

If the Gospel goes forth then communities will change. When communities change, the laws of those communities will change. Our Christian focus should be two pronged: we seek to be present in the public square, resist evil wherever it appears, and seek to be present in the political discourse in order to persuade our community that following Christ is the best way forward for humanity.

But what we often fail to realize is that it was not the church’s public presence and voice that rescued Peter. It wasn’t their political lobby or their rural and urban outreach programs. It was fervent prayer.

Q. 178. What is prayer? A. Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2088.

Q. 179. Are we to pray unto God only? A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2088.

Q. 180. What is it to pray in the name of Christ? A. To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2088.

Q. 182. How doth the Spirit help us to pray? A. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces, which are requisite for the right performance of that duty. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2089.

Q. 183. For whom are we to pray? A. We are to pray for the whole church of Christ upon earth; for magistrates and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2089.

Q. 184. For what things are we to pray? A. We are to pray for all things tending to the glory of God, the welfare of the church, our own or others’ good; but not for any thing that is unlawful. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2089.

Q. 185. How are we to pray? A. We are to pray with an awful apprehension of the majesty of God, and deep sense of our unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will. Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 2089.

So, what is our response when the enemy oppresses the church? Is it hateful resentment that results in retreat or a violent response? Or do we submit ourselves to the Sovereign hand of our Lord? Devote ourselves to His ordinances that are mighty through God to the pulling down of strongholds?

Don’t forget that the ordinary means of grace for all humanity, including Warsaw and Buffalo, are the word of God, the sacraments of God, and prayer. We emphasize the first two, but I fear that we forget the latter.

We need to wake up and fervently pray that God would deliver the captives of Buffalo and Warsaw. God is faithful and He is sovereign. We can trust Him. But He has established prayer as a means for us to use, regularly, fervently, diligently, to deliver captives from the oppression of the evil one. How is your prayer life? Mine needs improvement. I pray that we will work on this as a church together. Let’s pray for each other, our church, and our communities.

The Fall of Pride

Describe human pride leading to our fight against God. When we do not put our flesh to death, we end up like Herod, doing violence to the people of God.

Lastly, I want to discuss the fall of pride.

Herod, like so many others in Scripture before him, sets himself against the King in Zion. He raises himself up in pride.

We can do the same thing. We can lift ourselves up or we can seek to have others lift us up. When we are seeking authority, influence, power, control, glory, renown, etc...we are seeking things that belong to God. He has all authority, power, control, and glory. So, there are two things that we forget: God is our chief end and service is our chief duty.

God created us. He is everything. So, when we seek things that belong to Him, we may be replacing Him in our hearts. If Yahweh is not our chief end, then whatever else we are seeking is an idol.

God created us as servants. We were made to work in the garden. To tend and keep it. We have tasks to complete. And, in Christ’s kingdom, He has ordained that the first shall be last and the last shall be first. The path to greatness is humility and menial service. Self-sacrifice.

So, are you seeking God first? Are you seeking His kingdom? Is He your chief end?

Are you looking to serve? Will you sacrifice for the cause?

There are so many needs. Are you looking to see where you can plug in?

Well, an easy way to do this is to ask yourself, “what would I really like to be happening right now that is not?” Is it a Bible study? Is it some sort of outreach program? Is it a corporate prayer meeting?

Is it a better-quality website for the church? Is it gatherings for ladies or men? Is it more activities or education for children?

What is it?

Whatever it is, go and make it happen. Don’t wait for others to do it for you. Serve. Lay down your life for the cause. Not for human leaders, not for a denomination, not for a church, but for the kingdom of Jesus Christ.

We need households that are devoted to fervent prayer and humble service if we are ever to see Warsaw and Buffalo brought under the authority of Jesus Christ.

May God grant that we will be such households at Covenant Reformed Church.

Let’s pray!

Praise God for his greatness and authority in preserving His church.

Confess that we fail to prioritize prayer to Him and we often fall due to our pride.

Thank Him for His patience with us as we seek to be sanctified.

Pray that CRC would grow in humility and prayer; humble reliance upon Him for all things.

The Lord’s Supper

In the Theopolis podcast on this passage in Acts 12, there is a humerous irony pointed out here.

Peter is imprisoned by Herod, chained and guarded, but the Lord sends an angel who leads him out effortlessly. The chains fall off, the guards are bypassed, and the iron gate opens by itself. Nothing can bar the way when God decides to set His servant free.

Yet, when Peter arrives at the house where the church is praying for his release, he finds the door shut. He knocks, but they do not let him in. Rhoda, overjoyed to hear his voice, forgets to open the door and runs to tell the others. The church, meanwhile, doubts and debates-surely it cannot be Peter! The gates of the city opened for him, but the door of the church remained closed.

This is divine irony. The world’s iron gates are no match for God’s power, but sometimes it is God’s own people who unwittingly bar the way for those seeking Him. Paul, too, faced suspicion and closed hearts after his conversion. Saved by Christ on the road to Damascus, but then viewed with suspicion by Christ’s followers.

As we come to this Table, let us examine our own hearts. Are we, perhaps, more likely to close the door than to open it? Do we make it harder for those seeking Christ to find welcome among us? The Lord’s Supper is an open invitation to all who seek Him in faith. May we never be the ones who bar the way, but rather, with joy and astonishment, fling wide the doors and welcome all whom the Lord brings to Himself. Because such were some of you.

Let us pray that, as we receive Christ’s body and blood, we would also receive one another-with the same grace and hospitality that God has shown to us.

Let’s pray.