Acts 12.1-25

Peter’s deliverance and Herod’s death (12.1-25)

This chapter vividly illustrates that God may bring His people through wave after wave of trouble, even though He has the power to stop it. The Judean believers were undergoing famine (11.27-30), and yet ‘at that time’ Herod began his malicious persecution resulting in James’ execution, and if God hadn’t intervened Peter would have died too. Their contrasting fates show that God could have saved James if He purposed to. But He didn’t, so He must have had a purpose in James’ death. By the same token, He must have had a purpose in the famine (Paul saw one, Rom 15.25-27). As such, even though we may not perceive it, we can be sure God has a purpose in His people’s sufferings today (Rom 8.28).

Herod’s display of power (vv1-3)

Herod’s actions reveal someone in love with power. When he ‘stretched forth his hands’ (v1), things happened. James could not escape him (v2) – so much for the Christian’s God! The Jews liked the spectacle of violence against Christians, so Herod intended to further indulge them (v3). Using the military power at his disposal he had Peter ‘apprehended’ and heavily guarded – all with a view to providing a Passover time spectacle for the Jews (v4). The timing is reminiscent of the Lord’s treatment at the hands of wicked men.

Deliberately set against this impressive demonstration of power, is the picture of apparent weakness: a church that can do nothing but pray (v5). And how they prayed! The whole story pivots on this point. Herod had planned things to maximise his popularity with the Jews, but God would turn the tables into a humiliation of greater measure. Herod created ‘the expectation of all the people of the Jews’ (v11) ‘but’ (v5), he was about to learn what the Lord told Pilate: ‘thou couldest have no power at all against me, except it were given thee from above’ (Jn 19.11). Like the sea waves, God permits proud man to go, ‘thus far and no further’ (Job 38.8-11).

Peter’s miraculous escape (vv4-11)

The divine intervention resulting in Peter’s jailbreak underlines important principles about biblical miracles. Firstly, miracles are not naturally explicable. They involve the temporary alteration of the rules by which God normally governs the universe. In this instance Peter's two chains falling from his hands defies the expected behaviour of metallic materials. In addition, Peter’s walk, undetected, past a high security guard defies the normal psychological behaviour of guards – bear in mind Roman solders risked fustuarium (being beaten to death) if they slept while on duty. The fact that the escape remained undetected till morning suggests a trance or sleep came upon them. And then there is the iron gate automatically swinging open (v10). This defies normal laws of motion – no visible force was exerted on it, yet it opened. Put these elements together and we are left with a choice: the story is fabricated, or it is miraculous. We come to the same point as we read the word of God, and indeed, as we investigate the person of Christ (Jn 20.30-31). We can’t accept the Bible as God's word and strip it of the supernatural. And we don't need to; after all, what is incredible about the Creator occasionally intervening in His world?

Secondly, miracles are not normally expected. In Acts 12 we are in the period and with the people through whom God was performing miracles, designed to validate the preaching of the gospel (Heb 2.3-4). Yet when Peter was released the saints were ‘astonished’ (v16). This is no criticism, after all James had just been executed. Miraculous intervention then, is always God's prerogative, and He is under no obligation to do so to satisfy the whim of man (Mt 27.40; Lk 16.31).

Thirdly, miracles are not needlessly employed. Just look at what Peter had to do for himself! He had to get up, dress, put on his sandals, follow the angel on foot, and then when the angel left him one street away from the prison, use his initiative – he was on his own! Angels serve ‘them who shall be heirs of salvation’ (Heb 1.14), but clearly they don’t do for saints what saints can do for themselves – a useful principle to bear in mind when seeking to help saints in need.

The engine room of the church (vv12-17)

A positive effect of the adverse situation was that it united ‘the church’ in prayer (v5). The scene in Mary’s house where ‘many were praying’ is heart-warming. Rhoda answering the door shows the saints felt at home there (v13); but better, they felt free to pray there. The whole church may not have been able to attend the emergency late night prayer meeting, understandably, but their contribution to the prayer effort from elsewhere is still registered and it still availed. The prayer was fervent, being offered ‘without ceasing’ (v5), a word which according to Vine means ‘to stretch out’. They certainly stretched themselves, continuing in prayer well into the night, past Peter’s bedtime at least (v6)!

As to the content of their prayer, the only clue we have is that it was ‘for him’ (v5), i.e. for Peter. The incident therefore encourages intercessory prayer. We may conclude their prayer was effective by looking at what followed it, and thus find guidance when praying for those in need today. First, Peter was sleeping! The expectation of his execution was at fever pitch, and he was in the most uncomfortable of beds – doubly chained between two soldiers (v6) – yet he was so soundly asleep the angel ‘smote’ Peter to awaken him (v7)! Rest is a gracious provision that comes from God (Ps 127.2), thus it is fitting to pray for practical peace for those saints experiencing trouble in this world (Jn 16.33). Second, Peter was set free. This was entirely at God’s discretion, as evidenced by James’ execution, thus we can pray for deliverance from adversity, provided we caveat it with, ‘if the Lord will’. Thirdly, Herod was stopped. We may bring before God the threatening of wicked men, leaving Him to intervene according to His all wise purpose (4.29; Dan 2.17-19; Ps 76.10). Fourth, the saints were surprised! There is comedy in Rhoda’s response – leaving Peter outside while reporting the good news of his release to those in the prayer meeting! But it simply serves to illustrate that God ‘is able to do exceeding abundantly above all that we ask or think’ (Eph 3.20). Peter made a point of informing them of his release before quickly departing, reminding us that it’s important to share answered prayer with those we know are interceding for us.

Herod’s demise (vv18-23)

Herod’s reaction to the situation has all the hallmarks of wounded pride. First, and understandably, he held the soldiers to public account for Peter’s escape by having them executed. How solemn that 16 soldiers lost their lives, ultimately because of their wicked ruler’s political whim. Second, Herod moved from Judea to Caesarea. It is reminiscent of Ahithophel who, when he suffered loss of face, could not continue in the same place and in fact resorted to suicide (2 Sa 17.23). Herod’s pride caused a further, this time fatal, problem when he was flattered into an insincere reconciliation with the people of Tyre and Sidon. His failure to resist their blasphemous flattery resulted in the angel of the Lord smiting for the second time in the chapter, not now to waken Peter (v7), but to execute Herod (v23). His undignified demise illustrates Hebrews 10.31: it is ‘a fearful thing to fall into the hands of the living God’.

The enduring resources of the church (vv24, 25)

The chapter ends by drawing a contrast between Herod’s demise and the Word of God’s growth (v4). Proud Herod’s intentions had ultimately been frustrated, yet despite the outward turbulence, God’s agenda had quietly moved forward. What had the young church learned? For one thing, their continuation depended not on James, whom Herod killed, nor on Peter, for after his miraculous release from prison Peter had to depart to another place (v17). No matter the usefulness of a human servant, the ultimate resources for the church, then, and now, are ‘God, and the word of His grace’ (vv5, 24; 20.32). God taught them the lesson by means of a famine, a loss, a dramatically averted loss, and the solemnising removal of a violent opponent. His lessons are perfectly crafted, at times costly, yet He works all things together after the counsel of His own will – harnessing things created, both fallen and redeemed – in order to manifest His glory.