Down to Earth But Heavenly Minded

What does Acts Chapter 12 mean?

Acts 12 is the last chapter of the book of Acts that places the apostles, specifically Peter, in the center of the narrative. The church is well-established in Jerusalem and deepening its base in Judea and Samaria. Already, Gentiles are coming to Christ on the coastal city of Caesarea Maritima and far north in Syrian Antioch. It is almost time for the gospel to spread farther.

Acts 12:1–5 gives us the only time an apostle’s death is explicitly recorded in Scripture. Church tradition claims to know when and how the others died. For example, Peter was reportedly crucified upside-down and John survived being burned in boiling oil and died of natural causes. Biblically, however, we only know for certain about James, the brother of John and son of Zebedee (Mark 1:19–20). According to Josephus’ writing, Herod Agrippa I was one of the few of Herod the Great’s progeny who understood and catered to Jewish religious leadership. Here we see Herod Agrippa I arrest and behead James, and then imprison Peter.

Acts 12:6–11 records Peter’s dramatic rescue. Peter is in prison in Jerusalem—probably in the Fortress Antonia—chained between two soldiers, when an angel appears and tells him to get up. The chains fall off, and the angel reminds Peter to dress. He does so and follows the angel past several guards and into the city. The angel disappears and Peter finally realizes he’s not dreaming.

In Acts 12:12–19, Peter rushes to the home of Mary, the mother of John Mark and possible owner of the upper room. Several Jesus-followers, apparently not apostles, are there praying for Peter’s release when they hear a knock. A servant girl named Rhoda answers but is so flummoxed she leaves him outside as she runs to tell the other Jesus-followers. After arguing as to whether it is really Peter, they let him in, and he explains what has happened. Peter tells them to relay the story to James, the half-brother of Jesus and leader of the Jerusalem church, and the other church leaders, before going into hiding. Peter will appear only once more in the book of Acts, in chapter 15 where a council of leaders determine if Gentile Jesus-followers should be required to follow the Jewish law.

Acts 12:20–25 describes the death of Herod Agrippa I. Grandson of Herod the Great, he was appreciated by the Jewish leadership in part because he convinced his friend, Emperor Caligula, not to install a statue of himself in the temple. He also read the Law to the Jews, endearing himself to the Pharisees. Ancient historians such as Josephus indicate that it was during a disagreement with Tyre and Sidon, on the second day of games Agrippa is hosting for Caesar in Caesarea Maritima, when he enters the arena and gives a speech wearing a robe made with silver thread. The sun catches the silver making him glow, and the people cry out, “The voice of a god, and not of a man!” (Acts 12:22). While it seems at another time Herod Agrippa I might have had the humility to deny their praises, this day he accepts them. An angel strikes him down. According to ancient historian Josephus, Agrippa’s death involved five days of excruciating pain from an undiagnosed ailment that involves internal worms. In contrast, the church is growing. Barnabas and Saul deliver the support the church in Syrian Antioch collected for the church in Jerusalem (see Acts 11:27–30), update the church leaders, and return to Syrian Antioch.

In Acts 12, the focus of the book transitions from the apostles to Paul. The chapter begins with the first death of an apostle and ends with the death of a Roman territorial king. We also see God’s miraculous rescue of Peter. In chapters 13 and 14, Paul and Barnabas embark on their first missionary trip—specifically to the island of Cyprus and the central region of modern-day Asia Minor. In Acts 15, they will return to Jerusalem for guidance from the church leaders about the requirements for Gentile Jesus-followers. Acts 16—20 cover the second and third trips, and chapters 21—28 Paul’s arrest, imprisonment in Caesarea Maritima, and sea voyage to Rome. Despite James’ death and Peter’s arrest, the church is spreading.

Chapter Context
When Acts 12 opens, at least some of the apostles are in Jerusalem, and Barnabas and Saul are in Syrian Antioch, collecting support so the church in Jerusalem can survive the coming famine (Acts 11:27–30). The church is established in Jerusalem and growing in the regions on the east coast of the Mediterranean Sea. When the chapter closes, Barnabas and Saul are poised for their missionary trip in modern-day Asia Minor. Saul will take on the Greek version of his name, Paul, and the story of Jesus will spread to Rome and beyond.

Verse by Verse

Verse 1. About that time Herod the king laid violent hands on some who belonged to the church.

While Barnabas and Saul spread Jesus’ story in Syrian Antioch, the church in Jerusalem is facing perhaps its greatest threat since Saul (Acts 9). Josephus explains that Herod Agrippa I is the grandson of Herod the Great and the son of Aristobulus. He spent his formative years in Rome, first under the protection of Tiberius and then getting into trouble and regularly allowing his wife, Cypros, to bail him out. He switched allegiances to Caligula and was only saved when Tiberius died and Caligula was made Caesar. Caligula made Agrippa king of Philp the Tetrarch’s territory, northeast of Galilee. Agrippa He arranged for the exile of Antipas—the self-styled Herod who killed John the Baptist—and gained Galilee and Perea, across the Jordan River from Judea and Samaria. Agrippa endeared himself to the Jewish leadership when he convinced Caligula to refrain from installing a statue of himself in the temple. In AD 41, Caligula was assassinated, Claudius became Caesar, and Agrippa gained Idumea, Judea, and Samaria, making him the most powerful king in the area since Herod the Great.

Whether because he was politically savvy or because he saw genuine worth in Judaism, Agrippa is supportive of the Sanhedrin and lives in Jerusalem, not the capital of Caesarea Maritima on the coast of Samaria. The Mishnah says he read the Mosaic law to the people in accordance with Deuteronomy 31:10–13. When he got to Deuteronomy 17:15, which says, “You may not put a foreigner over you, who is not your brother,” the people would reassure him that he was their brother.

Violently arresting Jesus-followers would strengthen the loyalty of the Sanhedrin to Agrippa even more. The Sanhedrin persecuted the church in Jerusalem, somewhat inconsistently, since its inception (Acts 4:1–22; 5:17–42; 6:8—7:60) until a young Pharisee-in-training named Saul drove many of the lay-members out of the city (Acts 8:1–3). But Saul met Jesus, and the church and the Jewish leaders have been in relative peace since (Acts 9). Although Agrippa’s actions represent an escalation in hostilities, and deaths will increase, the church will remain strong.

Context Summary
Acts 12:1–5 is the only Scripture which directly records the death of an apostle. Herod Agrippa I, who has commended himself to the Jewish leaders by protecting their religion, endears himself further by arresting and beheading James, the brother of John. The Sanhedrin is so pleased, Agrippa arrests Peter, as well. His plan is to kill Peter after the Feast of Unleavened Bread, but while Peter is chained and guarded by four squads of soldiers, the church is praying.

Verse 2. He killed James the brother of John with the sword,

Herod Agrippa I gained rulership of Judea and Samaria in AD 41 and died in AD 44, which gives us the timeframe of the first death of an apostle. At the most, this is fourteen years after Jesus’ ascension, and at the least, it’s eight years after.

There are two significant New Testament characters named James. One is the half-brother of Jesus, the author of the book of James and the leader of the church in Jerusalem (Matthew 13:55; James 1:1; Galatians 2:9). The second, mentioned here, is the brother of John and son of Zebedee (Mark 1:19). He is one of Jesus’ three closest disciples and, with John and Peter, witnessed more than the others (Mark 5:37; 9:2). He also joined John in asking for places of particular honor when Jesus came to His kingdom (Mark 10:35–40). Jesus responded that His kingdom would only be won through His own martyrdom and obliquely warned the disciples that they would follow Him.

To be killed “with the sword” is to be beheaded. Although it is gruesome, tradition says the other disciples suffered worse fates. Peter was crucified upside-down. John survived being boiled in a vat of oil. Bartholomew was whipped to death. Andrew was beaten and then tied to an x-shaped cross to extend his agony. Matthias was stoned.

At the end of Hebrews 11, which is known as the “Old Testament Hall of Faith,” the writer explains that God-followers who came before Jesus “were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth” (Hebrews 11:37–38). The passage finishes, “And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect” (Hebrews 11:39–40). The Old Testament believers died waiting for the restoration of Israel. The New Testament believers died waiting for Jesus’ worldwide kingdom. All of them were willing to sacrifice themselves for a reward that is greater than life.

Verse 3. and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread.

“He” is Herod Agrippa I, the grandson of Herod the Great and the king of most of his territory. His reign started in the tetrarchy northeast of Galilee, but his kingdom spread, encompassing Judea and Samaria from AD 41 until his death in AD 44. “The Jews” mentioned here may mean the citizens, but it was also a commonly used reference for the Sanhedrin—John’s gospel uses this terminology. The Sanhedrin is the ruling council of Jews, composed of priests, elders, and scribes. “Scribes” are experts in the Law and can come from the Sadducees or the Pharisees; Agrippa is particularly friendly with the Pharisees.

Agrippa arrested the apostle James, the brother of John and son of Zebedee, and beheaded him (Acts 12:1–2). It’s unclear why. At the beginning of the church, the apostles clashed with the Sanhedrin, and Saul gained approval from the Sanhedrin to persecute Jesus-followers after foreign-born Jews argued with and murdered Stephen (Acts 6:8—8:3; 9:1–2). But since Saul’s conversion, the church has enjoyed relative peace (Acts 9:1–31). To this point, it seems the Roman government has completely ignored the church as a new sect of Judaism that hasn’t caused any political trouble.

Agrippa surely knows some of this, but there’s no indication it influences his treatment of James. Agrippa is friendly with the Sanhedrin, in part because he protected the temple from the installation of Caligula’s statue. He also reads parts of the Mosaic law in public. We don’t know, however, why Agrippa would take a disliking to James.

Politically, it turns out to be a good move for him. The Sanhedrin is pleased. In order to bolster the connection even more, he arrests Peter. But it is the “days of Unleavened Bread”—the week after Passover. Only the first and last days of the Feast of Unleavened Bread are holy Sabbaths, in addition to any normal weekly Sabbath that falls in the timeframe (Exodus 12:16). It wouldn’t be against the law for Agrippa to have Peter killed, but it would be unseemly to execute someone while the Jews celebrate their rescue from Egypt.

Verse 4. And when he had seized him, he put him in prison, delivering him over to four squads of soldiers to guard him, intending after the Passover to bring him out to the people.

There are a lot of pronouns here. Herod Agrippa I was the grandson of Herod the Great and king over much of the earlier king’s territory. He arrested and beheaded James, one of the first disciples of Jesus. When Herod realizes this act has increased his already significant support from the Sanhedrin, he arrests Peter, as well (Acts 12:1–3). Some translations, such as the NIV, extend Agrippa’s intent specifically to bringing Peter to public trial.

It’s unclear why Agrippa delays Peter’s trial and execution. Three possible reasons come to mind.

First, the trial might fall on a Sabbath. In the list of the Jewish holidays, Passover was meant to be celebrated the fourteenth day of the first month with the Feast of Unleavened Bread celebrated a full week starting the next day. The first and last days of the Feast are holiday Sabbaths, wherein no work is to be done (Leviticus 23:4–8). In time, the terms “Passover” and “Feast of Unleavened Bread” began to be synonymous, representing all eight days. But in all those eight days, only the second and eighth would be holy Sabbaths, along with whichever weekly Sabbath fell in the range. Agrippa would have had plenty of other days to kill Peter.

A second possibility is Passover clemency. On the day of Passover, Pilate offered to release one prisoner, as seen in his ill-fated attempt to save Jesus by comparing Him to the insurrectionist Barabbas (Mark 15:6–15). It’s not clear if other rulers continued Pilate’s act of clemency. If the pleased “Jews” of Acts 12:3 are the Sanhedrin, it’s possible Agrippa waits because he doesn’t want the people to demand Peter’s release.

The third possibility is unseemliness: avoiding a “bad image.” It’s more likely Agrippa waits because the entire eight-day period is a celebration of God delivering the Jews from slavery in Egypt; it would be inappropriate to host a significant execution in Jerusalem at this time. Pilate didn’t care what the Jews were celebrating; he agreed to crucify Jesus because the Sanhedrin threatened trouble if he didn’t (John 18:28—19:16).

“Squad” is from the Greek root word tetradion which just means a foursome; sixteen soldiers guard Peter, probably in shifts, one squad for each watch of the night. Jesus had warned the disciples they would be imprisoned and brought before kings (Luke 21:12), and before his denial Peter expressed his willingness for Jesus’ sake (Luke 22:31–34). So far, Peter has been arrested and released twice (Acts 4:1–22; 5:17–40). But those arrests were by the guards of the Sanhedrin, not Roman soldiers. Considering Jesus told him he would die of crucifixion when he is old (John 21:18–19), Peter is probably a bit more concerned this time—How old is “old”? James has been killed; is he next?

Verse 5. So Peter was kept in prison, but earnest prayer for him was made to God by the church.

Herod Agrippa I, king over Judea, Samaria, Galilee, and territories east of the Jordan River, has beheaded the apostle James and arrested Peter. He plans on executing Peter, as well, to reinforce the support of the Sanhedrin for his rule. But it is the weeklong Feast of Unleavened Bread, the time when the Jews celebrate their deliverance from slavery in Egypt. For whatever reason, Agrippa will wait until the holidays are over.

Although Peter has been arrested by the Sanhedrin, twice (Acts 4:1–22; 5:17–40), this is his first recorded altercation with the Romans. In fact, until this point the Romans seem to have ignored the church, thinking it is just another Jewish sect and poses no political threat to order (Acts 18:12–16). Between eight and fourteen years prior, the Roman governor Pilate crucified their leader, Jesus—not because He threatened any disruption to Rome’s rule, but because the Sanhedrin threatened unrest if Pilate let Jesus live (John 18:28—19:16).

Pilate was indifferent to the wishes of the Jews so long as they didn’t interfere with the performance of his job. Agrippa, however, is more invested in the people he rules and their religion. He kept Caligula from installing a statue of himself in the temple and reads to the people from the Mosaic law. He plans on killing Peter not to ensure rest but to build goodwill.

But the church is praying. God promises to hear, with a mind to act on the prayers of those who are righteous (Proverbs 15:29). Around this time, James, Jesus’ half-brother, will write “The prayer of a righteous person has great power as it is working” (James 5:16). Peter will later affirm the sentiment (1 Peter 3:12). Acts 12:6–11 records God’s answer to their prayers: Peter will be rescued, unscathed. That doesn’t mean God grants all the request of His followers, and crucifixion is still in Peter’s future (John 21:18–19). But, like the night of the storm (Mark 4:35–41), Jesus still has plans for Peter on earth.

Verse 6. Now when Herod was about to bring him out, on that very night, Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison.

Herod Agrippa I is the grandson of Herod the Great (Matthew 2:1). In his younger years in Rome, he made a habit of getting into trouble and relying on his wife to bail him out. When his friend Caligula became Caesar, Agrippa was given rule of the tetrarchy of his uncle Philip, northeast of Galilee. In time, his political machinations proved effective, and he now controls Galilee, Samaria, Judea, and Perea across the Jordan River.

In addition, he has earned the favor of the Sanhedrin by showing a modest but effective respect for Judaism. For some unspecified reason, he has arrested and beheaded the apostle James. When he realizes the move has made him even more favorable to the Sanhedrin, he arrests Peter but wants to wait until after the Feast of Unleavened Bread before he executes him (Acts 12:1–5).

Peter has been arrested twice before, but only by Sanhedrin guards who have no authority to execute a prisoner (Acts 4:1–22; 5:17–40; John 18:31). Now, he has been arrested by Roman soldiers. He is probably being kept in the Fortress Antonia, the guardhouse on the northwest corner of the Temple Mount. Jesus has told him that he will die by crucifixion (John 21:18–19), so he has plenty of reasons to be nervous.

However, Jesus also told Peter he would be “old” when he died. Agrippa reigned over Judea from AD 41 until his death in AD 44—so this is no later than fourteen years after Jesus’ ascension. Peter knows his ministry isn’t finished, but even if it were, he would face death on behalf of Jesus. It’s noteworthy that at this moment, he’s fast asleep. In fact, tradition states that when the Romans finally do sentence him to crucifixion, he demands to be hung upside-down as he has no right to die like his Savior.

Context Summary
Acts 12:6–11 describes Peter’s angelic rescue from a Roman prison. Herod Agrippa I arrested and killed the apostle James, brother of John. When he realized how much local religious leaders approved, he arrested Peter with plans to kill him after the Feast of Unleavened Bread. The church has been praying, however, and Peter’s ministry is not over. God answers their prayer by sending an angel to rescue him from prison. Peter will stop by and update members of the church and then go into hiding. We won’t see him again until the meeting of church leaders in Acts 15.

Verse 7. And behold, an angel of the Lord stood next to him, and a light shone in the cell. He struck Peter on the side and woke him, saying, “Get up quickly.” And the chains fell off his hands.

Peter is in a Roman prison in Jerusalem. James, the brother of John and son of Zebedee, has already been beheaded by Herod Agrippa I (Acts 12:1–2). The Feast of Unleavened Bread is coming to a close, and Peter’s death is imminent. Peter is chained at the wrists—the term used in Greek includes the hand, as well, thus the confusion over where Jesus received nails during His crucifixion. Peter is guarded over by four soldiers, two of whom presently surround him. And he’s sleeping (Acts 12:1–6). He’s sleeping hard enough the angel has to nudge him to wake him up—the Greek terms used here don’t always imply a forceful blow.

Peter knows he will eventually be crucified (John 21:18–19), but he’s not excessively bothered by it. His attempts on his own behalf in the past, first by attacking a servant in the mob who arrested Jesus and then by trying to hide his involvement, led to nothing but shame (John 18:10–11, 15–18, 25–27). After His resurrection, Jesus sought Peter out specifically (1 Corinthians 15:5; Luke 24:34; Mark 16:7). Later Jesus asked Peter three times if he loved Him, each time responding by commissioning Peter to care for and lead His people (John 21:15–17). Peter has seen Jesus calm a storm that threatened to kill him, Jesus, and the other disciples (Mark 4:35–41). He’s already been released from prison by an angel once (Acts 5:19). He is content to live or die, whichever will best serve those who need to hear Jesus’ offer of redemption.

In the New Testament angels usually take on the role of messenger. The angel Gabriel tells Zechariah about the birth of his son John (Luke 1:11–17, 19) and tells Mary about Jesus (Luke 1:26–38), and an angel (quite possibly Gabriel) tells Joseph about Jesus (Matthew 1:20). One will tell Paul that he will survive a storm at sea and spread Jesus’ message in Rome (Acts 27:23–24). Occasionally, angels minister more directly, notably by comforting Jesus after His temptation in the wilderness (Matthew 4:11). Angels are “ministering spirits sent out to serve for the sake of those who are to inherit salvation” (Hebrews 1:14), and some people today have seen them (Hebrews 13:2). Many others have been rescued or served by angels but will never know.

Verse 8. And the angel said to him, “Dress yourself and put on your sandals.” And he did so. And he said to him, “Wrap your cloak around you and follow me.”

Peter has been sleeping in prison. His execution is scheduled for the next day. James has already been beheaded (Acts 12:1–2). The only suggestion Peter has that he may not die is Jesus’ prophecy that he will be “old” (John 21:18–19), but Jesus didn’t clarify how old was “old.”

When an angel awakens him and his chains fall off, Peter is likely dazed. In fact, he thinks it’s a vision or a dream (Acts 12:9). During the vision of the sheet that lowered from heaven filled with animals and the voice that told Peter to kill and eat, he didn’t actually act on the command (Acts 10:9–16). This time, the angel has to tell him exactly what to do: dress for fight or flight. Or, more literally, “get dressed for action.”

“Dress yourself” is literally “fasten your belt.” This is a common turn of phrase found in many languages: where a part of the whole, here the last part, infers the entire action. In this case, Peter was probably wearing everything but his belt and outer robe, so the command is literal.

The Greek root word for “wrap” is periballō and is sometimes translated “gird.” For a man of that era to “gird” himself meant to arrange the hem of his tunic, which could sometimes be ankle-length, so it doesn’t get in the way. The man would gather the cloth up to mid-thigh and pull the bulk into a kind of tail in front of him. The tail would go between his legs. He’d then divide the tail into to two portions behind him and draw the tails around the outsides of his thighs where he would tie them in the front or tuck them into his wide belt. He’d then be ready for anything that required running or strenuous movement such as labor or fighting. Symbolically, to “gird one’s loins” means to get ready. The guards are coming to take Peter to his execution; he needs to move.

Verse 9. And he went out and followed him. He did not know that what was being done by the angel was real, but thought he was seeing a vision.

A moment ago, Peter was fast asleep, sitting in chains in a prison in Jerusalem, flanked by Roman soldiers. Herod Agrippa I had waited until the Feast of Unleavened Bread was complete, but now he is ready to do the Sanhedrin a favor that will ensure their goodwill: execute Peter as he has James, the brother of John (Acts 12:1–2). An angel appears, nudges Peter until he awakens, and tells him to dress. By this time, Peter has no fear of death, but he has had experience with visions, so though he obeys, he’s not exactly sure what’s going on (Acts 12:3–8).

Not long before, Peter had a vision of a sheet that lowered from heaven displaying an assortment of animals. A voice told Peter to kill and eat even though some of them were banned by the Mosaic law. Still, the voice told him “What God has made clean, do not call common” (Acts 10:15). After a few back-and-forth interactions and a trip to Caesarea Maritima, Peter came to realize the animals represented people, and it was time for Jesus’ story to come to the Gentiles (Acts 10).

So, Peter thinks, God must have another significant message for him. It’s not clear why Peter doesn’t assume the obvious—that a real angel is really helping him escape—as it’s happened before (Acts 5:19). But Peter so trusts God’s plan for him that he’s able to sleep the night of his execution and accept a vision of escape rather than the real thing.

Verse 10. When they had passed the first and the second guard, they came to the iron gate leading into the city. It opened for them of its own accord, and they went out and went along one street, and immediately the angel left him.

Pilate’s mode of governing was to keep literal peace as much as possible. An insurrection in Judea could mean the loss of his job. He knew Jesus had broken no laws and, even more importantly, was not going to lead a rebellion. Yet, when he tried to convince the Sanhedrin to let Jesus go, he realized it was the Jews who posed the greatest threat to his rule. So, he agreed to crucify an innocent man (John 18:28—19:16).

Herod Agrippa I has a different approach. He is king over nearly as much territory as his grandfather Herod the Great and seems to truly respect the Jewish leadership and their religion. He protected the temple from an idolatrous statue of the emperor and reads from the Mosaic law. So, when he realizes his arrest and execution of James, a leader in the new Jewish sect, pleases the Sanhedrin, he does one better and arrests and sentences Peter with the same fate (Acts 12:1–4).

Unfortunately for Agrippa’s plans, right before he means to bring Peter an angel rescues Peter from prison. He releases Peter’s chains, tells him to dress for action, and leads the groggy-eyed apostle out of the cell. The fact that the gate is iron and not wood suggests this is a formidable prison. One possibility is the Fortress Antonia, the headquarters of the Roman soldiers in Jerusalem on the northwest corner of the Temple Mount. Peter follows the angel past the guards, through the miraculously opening gate, and down a street before he realizes this isn’t a vision; he is free and Agrippa will not kill him tonight (Acts 12:6–9, 11).

Verse 11. When Peter came to himself, he said, “Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.”

Peter was moments away from marching beside Roman soldiers out of prison to his execution. Herod Agrippa I had already beheaded James, John’s brother, to the delight of the Sanhedrin (Acts 12:1–2). Agrippa realized that if he killed Peter the “Jewish people,” including the Sanhedrin and the populace, would approve of him even more. So, he arrested Peter but held off the execution until after the Feast of Unleavened Bread.

Before the guards could escort Peter to his beheading, an angel appeared and rescued him from his cell. Peter was not sure if this rescue was real or a vision. He has already been arrested twice and beaten once by the Sanhedrin (Acts 4:1–22; 5:17–40), but he also knows that he will be killed eventually. Jesus told him he would die with his hands stretched out, meaning crucifixion, but Jesus also said this would happen when Peter was old (John 21:18–19). Considering the calculated possible years of Jesus’ ascension and the recorded timeframe of Agrippa I’s reign over Judea, this is between eight and fourteen years after the crucifixion. Is Peter “old” yet? He doesn’t seem sure.

What he is sure of is that God has a plan that Agrippa’s “hand,” or power and authority, cannot defy. Peter will stay and witness about Jesus as Jesus’ instructed: “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8), until his last breath, reportedly encouraging his own wife as they hang from crosses. But not yet. He has more work to do.

Verse 12. When he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying.

An angel has just rescued Peter from prison, moments before Herod Agrippa I planned on having him escorted to his execution (Acts 12:6–11). Peter must go into hiding, but before he does, he wants the church to know he’s okay. He goes to the home of Mary, the mother of John Mark. The believers there are meeting to pray, very likely for Peter.

Luke (Luke 1:1–4; Acts 1:1) doesn’t identify Mary out of some misogynistic impulse—as if she’s only important because of her son. The fact is besides the mother of Jesus, Mary Magdalene, and Mary of Bethany, the New Testament mentions three other women named Mary. Given that it’s such a common name, Luke’s audience would need clarification. Indeed, John Mark is identified by his mother. Tradition says Mary owned the upper room where Jesus held the Last Supper and the disciples had their headquarters (Acts 2:1). The fact that Peter knew to go to her upon his release indicates her importance in the Jerusalem church.

The New Testament identifies several men named “John,” as well. The one noted here is not John the Baptist, of course, whose mother is Elizabeth. And it is not the son of Zebedee and brother of James; his mother’s name is probably named Salome (Mark 1:19; 15:40). This is Barnabas’ cousin (Colossians 4:10).

“John” is Mary’s son’s Hebrew name while “Mark” is his Roman name. We don’t know about his father—if he was a Gentile—but by the time of Luke’s writing he is a respected member of the church. Shortly, he will set off with Barnabas and Paul to share Jesus’ story on the island of Cyprus and up into modern-day Asia Minor. But immediately after they leave the island and reach the mainland he will return to Jerusalem, earning Paul’s censure (Acts 12:25—13:13). When Paul and Barnabas coordinate their second journey, Barnabas will insist on giving him another chance while Paul will refuse. In response, Barnabas will take Mark back to Cyprus while Paul takes Silas to Asia Minor (Acts 15:36–41).

Later, Mark will write the first Gospel, likely with the help of Peter. And Paul will tell Timothy, “Get Mark and bring him with you, for he is very useful to me for ministry” (2 Timothy 4:11). Some scholars conjecture that Mark is the youth who loses his sheet while he runs from Jesus’ arrest (Mark 14:51–52).

Context Summary
Acts 12:12–19 records Peter quickly telling the story of his escape from a Roman prison before fleeing. Herod Agrippa I had arrested and beheaded James and found the Sanhedrin greatly impressed. He arrested Peter, as well, and planned to execute him after the Feast of Unleavened Bread (Acts 12:1–5), but an angel arrived first and led Peter out of prison (Acts 12:6–11). Once Peter realized he wasn’t dreaming he went to the home of Mary, the mother of John Mark (Acts 12:12–19). Peter will reappear briefly in Acts 15:6–11, but this is the last significant mention of any of the apostles in the book of Acts.

Verse 13. And when he knocked at the door of the gateway, a servant girl named Rhoda came to answer.

Minutes before, Peter was sound asleep, chained between two guards in a prison cell. It was after sundown, the night after the last day of the Feast of Unleavened Bread, and Herod Agrippa I was about to send for him and see to his execution. An angel came, instead, nudged Peter in the side to wake him, and led him through formerly locked gates and attentive soldiers to the street outside the prison (Acts 12:6–11).

Peter has come to the home of Mary, whose son is John Mark, to let the church know he is safe before he goes into hiding. Scholars posit that Mary is the owner of the “upper room” where Jesus held the Last Supper (John 13:1–38). She hosts at least one home church in Jerusalem—possibly the headquarters of the apostles. The fact that Mary has a gateway suggests she has a forecourt; she must be fairly rich.

When the angel rescued Peter, Peter’s shackles fell from his hands, guards saw nothing, gates opened freely. Now, Peter is standing at the gate of a woman he knows well in front of a house that holds several of his friends, but he can’t get in. Once more, a servant girl stands between him and safety (Mark 14:66–72).

Rhoda’s reaction to Peter’s arrival combines humor and joy—she’s excited enough about seeing him that she runs to tell others while forgetting to actually let him in (Acts 12:14).

Verse 14. Recognizing Peter ‘s voice, in her joy she did not open the gate but ran in and reported that Peter was standing at the gate.

Peter has escaped execution by the skin of his teeth. An angel came to his prison cell, woke Peter, released his chains, blinded his guards, and opened the gate that stood between him and freedom (Acts 12:1–11). Now, Peter is outside the home of Mary, the mother of John Mark and possibly the host of the first home church. But Peter can’t get in. The gate is locked and Rhoda, the servant girl who answered his knock, has run off. In an endearingly powerful moment of joy, she has run to tell others that Peter is there without thinking to open the gate!

This isn’t the first time Peter has had a problem with servant girls who recognize him. When temple guards came to arrest Jesus in the garden of Gethsemane Peter tried to defend Him by slicing the ear off the high priest’s servant. Jesus healed the man’s wound and told Peter to stand down (Luke 22:49–51; John 18:10–11). Peter followed Jesus to Annas’ house. While the priests interrogated Jesus and the guards beat Him, Peter came face to face with a servant girl who recognized him (John 18:15–18). Peter realized the relative of his victim was standing beside him; if the girl persisted, Peter’s life would be in danger (John 18:25–27). Peter denied knowing Jesus, the cock crowed, and Peter ran into the night, horrified he could not stand for his teacher (Mark 14:66–72).

Although Peter is once again in danger, this time he has done nothing wrong. He waits for Rhoda to return, knowing that if God sent an angel to rescue him from prison, he’s unlikely to die at Mary’s doorstep.

Verse 15. They said to her, “You are out of your mind.” But she kept insisting that it was so, and they kept saying, “It is his angel!”

A group of Christians in Jerusalem have been fervently praying for Peter in the home of Mary, the mother of John Mark. They had no chance but to stand by and watch as Herod Agrippa I ordered the arrest and beheading of the apostle James—the first apostle to die and only one whose death is explicitly recorded in Scripture. When Agrippa realized the execution pleased the members of the Sanhedrin, he made plans to arrest and kill Peter, as well. On the night after the last day of the weeklong Feast of Unleavened Bread, Agrippa scheduled Peter’s death. But God sent an angel who released Peter from his chains and led him out of the prison (Acts 12:1–11).

Peter is now at the home of Mary, the probable owner of the upper room where Jesus held the Last Supper and/or the place the first members of the church stayed and received the Holy Spirit. Actually, Peter’s on the threshold of Mary’s gate. Her servant girl, Rhoda, answered Peter’s knock and became so excited she ran to tell the others before letting Peter in (Acts 12:12–14). The group doesn’t believe her, however. They think she’s out of her mind and it’s Peter’s “angel” at the gate. Jews believed one’s guardian angel looked like their charge. It’s unclear why they wouldn’t be eager to go and speak with the angel.

Verse 16. But Peter continued knocking, and when they opened, they saw him and were amazed.

A group of Jesus-followers had been meeting at the home of Mary, the mother of John Mark. This is possibly in the upper room where Jesus held the Last Supper. They are praying Peter would be released from prison. After arresting and beheading the apostle James, Agrippa planned the same fate for Peter. But moments before Peter’s “trial,” an angel appeared and rescued him (Acts 12:1–11).

Once freed of the prison, Peter made his way to Mary’s house to let his friends know he was safe. Mary’s servant girl, Rhoda, was so excited to see Peter she left him outside the gate and rushed to tell the prayer warriors. Instead of believing their “earnest prayer” (Acts 12:5) for Peter had worked, they assumed Rhoda was mistaken; it must be Peter’s guardian angel (Acts 12:12–15).

Several times the Bible states that belief is an essential step in receiving a positive answer to prayer. Jesus told the disciples, “And whatever you ask in prayer, you will receive, if you have faith” (Matthew 21:22). This doesn’t mean we can receive anything we want if only we have enough faith. We must also pray according to God’s will (1 John 5:14). In this case, Peter’s release is in God’s plan. But the church members won’t learn this until they go to the gate and look! Even when they see the evidence with their own eyes, it’s still a shock.

Verse 17. But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, “Tell these things to James and to the brothers.” Then he departed and went to another place.

Peter is finally safe—for now. An angel just rescued him from prison and imminent execution. Days before, Herod Agrippa I arrested and beheaded the apostle James, brother to John and son of Zebedee, then arrested Peter (Acts 12:1–5). Once freed from the prison, Peter came to the home of Mary, mother of John Mark and possibly the host of the first church. A short time of confusion ensued as the Jesus-followers who were praying for his release came to grips with the fact their prayers had been answered (Acts 12:6–16). Now, Peter has a quick opportunity to let them know he is okay before he moves on. To where, we’re not told.

In many places in the book of Acts, “the brothers” mean other Jesus-followers, including women. Considering Peter lumps them with James, he most likely means the other apostles and church leaders. “James,” here, is Jesus’ half-brother, the author of the book of James, who apparently leads the church in Jerusalem. Although James rejected the idea his brother was the Messiah before the resurrection (Mark 3:21), he believed after he saw Jesus raised from the dead (1 Corinthians 15:7). He was present in the upper room after the ascension (Acts 1:14) and well-known for his humility and his devotion to Scripture.

This is the last time Peter is mentioned until Acts 15:7 when he speaks in favor of letting the Gentiles remain uncircumcised. After a short interlude to complete Agrippa I’s story (Acts 12:20–23), the book of Acts follows the missionary journeys of Paul (Acts 12:25).

Verse 18. Now when day came, there was no little disturbance among the soldiers over what had become of Peter.

Until the evening before, Peter had been a prisoner of Herod Agrippa I in Jerusalem. Agrippa had arrested and beheaded James, the brother of the apostle John—an act which earned the Sanhedrin’s approval. Ever looking to ingratiate himself with the local leaders, Agrippa arrested Peter, as well, and had intended to execute him the day after the weeklong Feast of Unleavened Bread. Before the soldiers could bring Peter from his jail cell, however, an angel rescued him (Acts 12:1–11). Peter stopped by the home of Mary, whose son is John Mark, before going into hiding (Acts 12:12–17). We will hear of Peter only once more in the book of Acts—in the Acts 15 meeting regarding how much Gentile Jesus-followers should accommodate the practices of their Jewish fellow believers.

The guards, understandably, are confused and not a little frightened. When the angel came, Peter was asleep, chained up between two soldiers, with at least two others standing between him and the gate (Acts 12:6). This is eight to fourteen years after soldiers were involved in guarding Jesus’ tomb. We don’t know the specifics of the events, but we know the Sanhedrin sealed the stone blocking the doorway of Jesus’ tomb and set up a guard of soldiers to keep the disciples from stealing His body (Matthew 27:62–66). The next morning at least one angel appeared, rolled back the stone, and took a seat. The soldiers “trembled and became like dead men” (Matthew 28:2–4). We don’t know if that means they became insensate or if they were just paralyzed yet completely aware of their surroundings. When they reported what had happened to the priests the Sanhedrin bribed them to say they had fallen asleep (Matthew 28:11–15).

To fall asleep during guard duty was punishable by death, but their assignment was for the chief priests of the Jews, not Pilate or any other Roman official. The chief priests at the time of Jesus’ resurrection told the solders they would take care of any difficulties they might have with the governor and keep them out of trouble. This time, the soldiers’ supervising authority is no less than the king. Unlike Peter, they will not escape unscathed (Acts 12:19).

Years later, Paul will experience something similar with a very different reaction. He and Silas will be beaten and jailed in Philippi when an earthquake will open the doors and break the shackles of all the prisoners. But when the jailor arrives, fearing for his life if the prisoners are gone, he will find them sitting patiently. He will see to Paul and Silas’ wounds and hear the story about Jesus. Peter serves God’s kingdom and purposes by escaping. Paul and Silas do so by staying and introducing the jailor and his household to Jesus’ saving grace (Acts 16:25–34).

Verse 19. And after Herod searched for him and did not find him, he examined the sentries and ordered that they should be put to death. Then he went down from Judea to Caesarea and spent time there.

An angel has rescued Peter from prison and execution, and the guards will pay for it. Herod Agrippa I had planned on executing Peter to build on his already strong relationship with the Jewish religious leadership. The angel arrived the evening before, removed Peter’s shackles, and walked him out past at least four soldiers. Peter is gone, and the guards have no idea why (Acts 12:1–11).

The question arises, “How is it fair that the soldiers are punished for something God did?” It’s not. It is not fair for the soldiers to lose their lives because God sent an angel to free a prisoner. That doesn’t mean God is responsible for the guards’ deaths. It is Agrippa who chose to arrest and execute Peter for the sole purpose of winning favor with the Sanhedrin. And it is Agrippa who chooses to execute the guards. Under Roman law, a guard who lets a prisoner escape can receive the same punishment the prisoner is scheduled for. That doesn’t mean Agrippa has to sentence them.

We will see this law played out in a different way in Acts 16:25–34. Paul and Silas will be in jail in Philippi when an earthquake opens the doors and releases the chains of all the prisoners there. The jailor will come, see the open doors, and prepare to kill himself when Paul reassures him that all the prisoners are there. The stunned man will bind Paul and Silas’ wounds, and they will lead him and his family to Christ.

The soldiers who guarded Jesus’ tomb seemed to be in no threat of harm. Pilate told the Sanhedrin to take them to guard Jesus’ tomb for their own peace of mind; Pilate didn’t seem to care. Three days later, an angel appeared, Jesus rose, and the guards became catatonic. The Sanhedrin bribed the soldiers to say they had fallen asleep and the disciples stole the body. Under normal circumstances, if a prisoner escaped a Roman soldier would be vulnerable to the punishment the prisoner was to have. But they were working for the Jews, not the Romans, plus the chief priests said they would ensure that if the governor heard of it they would keep the guards out of trouble, so it appears the guards lived (Matthew 27:62–66; 28:11–15).

After Peter’s escape Agrippa left Jerusalem and went to Caesarea Maritima. Caesarea is the capital of the Roman government in the region, but Agrippa made his home in Jerusalem, near the Jewish leadership. He probably should have stayed in Jerusalem. Soon, according to ancient historians, he will hold games in honor of Caesar. The second day of the games, he will stand before the audience in a robe woven with silver thread. The morning sun will catch the silver and he will appear to glow. The people will cry out, “The voice of a god, and not of a man!” (Acts 12:22). The Roman king who showed a modicum of respect for the God of the Jews will foolishly take in the praise. Five painful days later, he will die as worms eat his bowels (Acts 12:20–23).

Verse 20. Now Herod was angry with the people of Tyre and Sidon, and they came to him with one accord, and having persuaded Blastus, the king ‘s chamberlain, they asked for peace, because their country depended on the king ‘s country for food.

Herod Agrippa I is the grandson of Herod the Great and king over almost all his territory with the exception of Decapolis. Agrippa makes his home in Jerusalem where he can maintain favorable relations with the Jewish leaders. Although foolish in his youth, when he became king of Judea, Agrippa kept Caligula from installing a statue of himself in the temple; and Agrippa read aloud the Mosaic law to the people. His friendliness with the Jews has made him an enemy of the church; Agrippa arrested and beheaded the apostle James and arrested Peter, whom he would have executed had an angel not rescued Peter from prison (Acts 12:1–11). Now, Agrippa has come to the Roman capital of Caesarea Maritima on the coast of Samaria (Acts 12:19).

We’re not told the nature of the conflict between Agrippa and Tyre and Sidon, but the language suggests they argued violently. Tyre and Sidon are two city-states in Phoenicia, north of Galilee. They have good ports and are known for their trading, but the narrow strip between the mountain range and the Mediterranean leaves little farmland. Egypt is well known for its wheat, but Galilee, Samaria, and Judea are closer. “With one accord” suggests the cities had a similar issue with Agrippa and agreed to join forces to present their complaints. Tyre and Sidon are still cities in Lebanon.

“Chamberlain” can also be translated “trusted personal attendant.” “Persuaded” probably means bribed.

Context Summary
Acts 12:20–23 describes some of the details of the death of Herod Agrippa I. He was the first true king since his grandfather, Herod the Great, and ruled over nearly as much territory. He had an abnormally good relationship with the Jewish leadership and was one of the few Roman rulers of the area to persecute the church. But his favor with the Jews evidently contributed to his pride. He accepted the glory due only to God and died while his bowels were eaten by worms. Josephus, an ancient historian, provides some details Scripture does not.

Verse 21. On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them.

Not even Josephus seems to record the connection between Agrippa’s speech and his argument with Tyre and Sidon. Antiquities 19.8.2 343–361 does give more information regarding the setting, however.

Agrippa is in Caesarea Maritima, the Roman capital of the region on the coast of Samaria. It is the second morning of the games he has inaugurated in honor of Caesar. He is wearing garments made of silver, and when the morning sun falls on him, he glows. Some think he intends to emulate the Phoenician sun god, while others think he just likes how it looks. When the people see him, they say, “The voice of a god, and not of a man!” (Acts 12:22).

Normally, Agrippa has a measure of respect for the Jewish God. On this day, he delays rebuking the people’s blasphemy and God responds. Perhaps because he is a public leader who claims to follow God, an angel strikes him (Acts 12:23), and he gets a terrible pain in his gut. Josephus says he also sees an owl—a harbinger of death. Agrippa, according to Josephus, spent the next five days in agony before he dies, his bowels eaten by worms.

“Throne” is taken from the Greek root word bema. It’s a throne in that it’s the seat of a king, but specifically it’s the raised platform where a king sits when he makes a judgment. It is also translated tribunal (Acts 18:17; 25:6, 10, 17). When Jesus-followers are judged, it will be before the Bema Seat of Christ where He will reward us for our obedience to God (Romans 14:10–12; 2 Corinthians 5:10).

Verse 22. And the people were shouting, “The voice of a god, and not of a man!”

Herod Agrippa I is addressing a gathered crowd. According to the ancient historian Josephus (Antiquities 19.8.2 343–361), this was the second morning of the games Agrippa was holding in Caesarea Maritima in honor of Caesar. It’s not certain what Tyre and Sidon have to do with this speech (see Acts 12:20). Josephus says he is wearing a silver garment that catches the sun’s rays. The people respond, “Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.” Luke translates this more directly here in Acts 12:22.

It’s not clear if Agrippa is wearing the robe because he likes it or if he’s intentionally trying to look like the Phoenician sun god. Since Tyre and Sidon are in Phoenicia this would be a grand insult, but Agrippa has spent his career in Judea and its environs respecting the God of the Jews, protecting the temple and even reading the Law out loud to the people.

So, it’s possible Agrippa is not trying to be idolatrous, but he still hesitates. Josephus says Agrippa sees an owl—a harbinger of death—and realizes he has taken praise that is not his and he will die for it. He purportedly tells the people:

“I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to accept of what Providence allots, as it pleases God; for we have by no means lived ill, but in a splendid and happy manner.” – Josephus, Antiquities

Five excruciating days later, he is dead of some kind of abdominal infection, his guts eaten by worms (Acts 12:23).

Paul and Barnabas will later prove to be Agrippa’s foil. When they heal a lame man in Lystra the people will shout that Barnabas, who is likely older, is the chief deity, Zeus, and Paul, who speaks the most, is the messenger deity, Hermes. The people will even try to sacrifice to them. Barnabas and Paul immediately tear their clothes and reject the identification (Acts 14:8–18).

Verse 23. Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last.

Herod Agrippa I generally spent his three years in power accommodating and even protecting the Jewish religion and respecting the Jewish God; the Jews respected him for it. The ancient historian Josephus fills in some of the details about this event not mentioned in Acts (Antiquities 19.8.2 343–361). According to Josephus, on the second morning of games Agrippa has inaugurated for Caesar, he addresses the audience wearing clothes made of silver. The sunlight catches the silver, and he glows like the Phoenician sun god. The audience goes mad, saying, “The voice of a god, and not of a man!” (Acts 12:22).

Ordinarily, Agrippa might have denied their praise, but this day he hesitates. Perhaps he’s caught up in the games. Perhaps he wants to display his glory to his antagonists from Tyre and Sidon (see Acts 12:20). Either way, he has made himself somewhat of a religious leader among God’s people, and God will not stand for it. Agrippa is immediately overcome by severe pains in his abdomen and dies. Josephus indicates this involved five days of agony. Adoring Jews suspect poison. Modern researchers have many theories, but nothing concrete (Josephus’ Antiquities 19.8.2 343–361).

Agrippa I had many similarities with his grandfather Herod the Great. He understood Judaism, he was the first to be called king by the Roman emperor since his grandfather, and he died a horrible death. Modern scholars think Herod the Great died of chronic kidney disease exacerbated by maggot-infected gangrene of the genitals. It’s been noticed that Agrippa I, the silver-bedecked king who died with maggots in his gut, is the perfect illustration of a white-washed tomb (Matthew 23:27). His external appearance, and actions, have one appearance, while the reality of what’s inside is awful.

This is in contrast to Barnabas and Paul in Acts 14:8–18. When the people of Lystra declare Barnabas Zeus and Paul Hermes, the two immediately tear their robes and stop the people from sacrificing to them. Paul spends his ministry understanding his place before God. Despite all his credentials as a faithful Jew, Paul considers all his good works “rubbish” (Philippians 3:8). Only Christ matters.

The word for “struck” is the same used in Acts 12:7 when the angel “struck” Peter. The angel struck Peter to wake him and rescue him from prison. Now, the angel strikes Agrippa to afflict and destroy him.

Verse 24. But the word of God increased and multiplied.

Herod Agrippa I beheaded the apostle James (Acts 12:1–2). The Sanhedrin is still out to get the church. But Jesus’ commission to the apostles—to be His witnesses in Jerusalem, Judea, Samaria, and to the end of the earth—is still going strong (Acts 1:8).

“Word” is from the Greek root word logos. It can mean speech or an idea, a doctrine, or a message. For believers, Jesus is “The Word,” and in a similar sense, so is the Bible, although at this point the Bible was not completed. So, “word” means the idea, doctrine, and message of Jesus: that He is God and that He was born into a human form, crucified for our sins, and rose again on the third day for our salvation.

“Increased” is from the Greek root word auxano. It may mean the word spreads geographically or grows in the hearts of each believer as they come to know God better and allow the Holy Spirit to work in them. We call this “sanctification”—the lifelong practice of growing in spiritual maturity. In the High Priestly Prayer, Jesus said, “Sanctify them in the truth; your word is truth” (John 17:17). Just knowing and accepting Jesus as the logos—the true message—changes us.

“Multiplied” is from the Greek root word plethuno, which refers to the spread of something to others, rather than an internal growth. The understanding of salvation through Jesus grew in His followers and spread to other people.

The church prospers as the murderer of an apostle dies in agony (Acts 12:1–2, 23).

Context Summary
Acts 12:24–25 marks the official transition from the story of Peter and the church in Jerusalem to the story of Paul, formerly Saul, and his missionary journeys. We will see Peter only once more—in a meeting requested by Barnabas and Paul (Acts 15:7–11). The rest of the book of Acts is dedicated to Paul’s first three missionary journeys (Acts 13—14; 15:36—20:38), his arrest in Jerusalem (Acts 21:1—23:22) and imprisonment in Caesarea Maritima (Acts 23:23—26:32), and his journey to Rome to have his case tried before Caesar (Acts 27—28). Because of Paul, Jesus’ story will spread all over the northern Mediterranean.

Verse 25. And Barnabas and Saul returned from Jerusalem when they had completed their service, bringing with them John, whose other name was Mark.

Scholars believe the events of Acts 12:1–24 occurred at the same time as Acts 11:29, with verse 30 being the end of Agabus’ story. That would mean Barnabas and Paul didn’t go to Jerusalem until after King Agrippa I was dead. John Mark lived in Jerusalem (Acts 12:12) and would have been present for many of the events in chapter 12 as Peter came to his mother’s house.

There is some debate about the direction of Barnabas and Paul. Some interpretations describe the action “from Jerusalem” and others “to Jerusalem,” as the Greek preposition eis is sometimes hard to translate. If Barnabas and Paul are going to Jerusalem, their “service” was to collect funds for the church in Jerusalem. If they are leaving Jerusalem, the task is to deliver those funds (Acts 11:27–30). Either way, they collect the funds in Syrian Antioch, take them to Jerusalem, and return to Antioch with John Mark. For Paul and Barnabas, this is the transition from Acts 11:30 to Acts 13:1. For Mark, it’s the transition from Acts 12:12 to Acts 13:4.

This verse is like a door’s hinge, connecting yet distinguishing two parts of the book of Acts. Very little is said hereafter about the apostles. They are mentioned in chapter 15, but in a meeting necessitated by questions Barnabas and Paul have about Gentile believers. James, the half-brother of Jesus, and other church leaders meet Paul in Acts 21:17–26, before his arrest. But this verse marks the end of the emphasis on the apostles and Jerusalem and the transition to Paul and his ministry to the Gentiles.

After Barnabas and Paul return to Syrian Antioch, the Holy Spirit will choose them to spread Jesus’ story to the Gentiles of the northern Mediterranean (Acts 13:1–3). They will take Barnabas’ cousin John Mark on their first missionary journey, but he will barely start before he returns home (Acts 13:13). In their journey, they will visit the island of Cyprus and modern-day Asia Minor, from the south-central coast up into the heart of the peninsula before they return to Syrian Antioch. Acts 14:27 gives the summary of their trip: “And when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles.”

End of Chapter 12.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.