Jesus is the Chain Breaker
We find Peter in Chains.
He soon discovers that the way to keep the Jews onside is to persecute Christians. And so he has James, one of the sons of Zebedee, put to death, and seizes Peter for the same purpose.
James and Peter were, with John, part of the ‘inner-circle’ of Jesus’ disciples. They were at the transfiguration (Luke 9:28–36) and the raising of the dead girl, Jairus’ daughter (Luke 8:51). James is the first martyr of the twelve. Yet Luke devotes just a single verse to his martyrdom; literally ‘killed, James the brother of John’ (the only detail given in the instrumental dative case, ‘with the sword’, implying that he was probably decapitated). The contrast with Stephen’s martyrdom is marked, with Luke’s coverage running to seventy-five verses, even though Stephen is not an apostle, let alone part of an ‘inner-circle’ of apostles [see chapter 11—‘The Church’s First Martyr’ (Acts 6:8–8:1)]. Luke doesn’t comment directly, but by the extent of the coverage shows where his interest lies. The death of Stephen was a catalyst for the move of the gospel out of Jerusalem, Judea, and into Samaria. James’ death, by contrast, has no discernible effect on the gospel’s movement, so is covered in one brief verse.
Things look dark: James is dead, Peter is under arrest. However, Luke provides a ray of hope in verse 5: ‘… but the church was earnestly praying to God for him’. Here Luke is contrasting the political authority of Herod with God’s sovereign control. The chapter begins well for Herod, with the Jews onside and the Christian leadership contained, but the church was praying! Luke emphasises the extent of Herod’s security arrangements to guard Peter: squads of soldiers (v. 4); soldiers, chains and sentries (v. 6); two lines of guards and an iron gate (v. 10). But the church was praying.