Acts 13:1-3

Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then after fasting and praying they laid their hands on them and sent them off.


This probably took place in the spring of 46 A.D.
"Here begins what has been called "The Acts of Paul," because Paul becomes the dominant figure." (Ryrie)

the church at Antioch - "The church at Antioch had by now become well established.  We have already learned concerning Barnabas and Saul that prior to their departure for Jerusalem, 'a whole year they assembled themselves with the church [at Antioch] and taught much people' (Act 11:26).  Now, upon their return, we read of three others ministering with them, and the 'as' of Acts 13:1 implies that there were still others.  Among those named we even find Manaen, the foster brother of the Herod who had beheaded John the Baptist.  Even so, this was but the beginning of the new work which God was doing among the Gentiles, nor had God as yet concluded His dealings with the nation Israel.  Through the rest of Acts, therefore, we shall see the old program fade out gradually as the new is gradually ushered in." (Stam)

prophets - "A prophet was not necessarily, as is commonly supposed, one who predicted the future — those prediction is one element frequently found in prophecy — but rather one who spoke for God.  The prophet, in both the Old and New Testament sense of the word, was God's spokesman.  Thus the one phrase which we most naturally associate with prophecy is: 'Thus saith the Lord.'  At Pentecost, of course, the girt of prophecy was widely bestowed in connection the outpouring of the Holy Spirit.  It must not be supposed that those who now proclaim the written Word of God are prophets in the proper Scriptural sense, for both the Old and New Testaments indicate that prophecy was a supernatural means by which God made known His will while as yet the written Word remained incomplete.  (This is not to say that teaching or exhortation from the written Word was not included in their ministry.)  In Old Testament times the prophets frequently received their messages by visions or other means of divine communication.  In the passage we are considering this much is still so, and more, for at Pentecost God gave to certain of His saints the supernatural 'gift' of prophecy (Rom 12:6; 1 Cor 12:8-10 and cf. 1 Cor 13:8-13).  It may be argued, of course, that the written Word was not complete even at Acts 28, but basically it was, for the foundation of the great revelation to Paul had by then been laid.  The prison epistles simply develop further the theme introduced in the early epistles: the mystery of God's purpose concerning the joint body which had already been brought into being.  Even Eph 3:5 employs the perfect tense in the phrase 'as it hath now been revealed unto His holy apostles and prophets in the Spirit' (R.V.).  It does not seem, therefore, that the gift of prophecy would continue to be necessary after Acts 28.  As to The Revelation, this was doubtless written by John considerably after Paul's death, but The Revelation simply develops further the details of the prophetic program, for the special enlightenment of those who will be living when these things come to pass.  Thus it is Paul, not John, who declares that it was given to him to 'fulfil [complete] the Word of God,' i.e., doctrinally, with the revelation of the mystery (Col 1:24-26) ... It was appropriate, then, that God should give 'prophets' as well as teachers to the church at Antioch, for this was but the commencement of the great work God was about to do among the Gentiles, and besides Paul himself, who spoke with peculiar authority, it was necessary that there should be others who, by revelation of the Spirit, could confirm his word and thus help to establish the saints in the grace of God (Cf. here Eph 3:1,3,5)." (Stam)

Simeon who was called Niger - "Niger was his Latin name and probably indicates that he was an African." (Ryrie)

Manaen a lifelong friend of - "Lit., foster brother, a designation given to boys of the same age as royal children with whom they were brought." (Ryrie)

"The name is identical with the Hebrew 'Menahem'.  Josephus tells us (Antiq. 15. 10. 5) that a famous Essene of that name predicted that Herod the Great, while he was but a boy, would one day be king, and that the grateful monarch afterwards favoured him and his sect.  Some think that the Manaen of the text may have been that famous Essene's son.  The word 'foster-brother' may signify that he was brought up with Herod the Great's son Antipas.  There is evidence from inscriptions, however, that the word was used as an honourable court title, 'the king's friend', and so it may only indicated that Manaen was a favourite of Herod the tetrarch." (Walker)

Herod the tetrarch - "Herod Antipas, who ruled Galilee during the public ministry of Christ." (Ryrie)

the Holy Spirit said - "In connection with the gift of prophecy, we read further that 'the Holy  Ghost said ...' (Acts 13:2) that is, He revealed His will to the leaders at Antioch by direct communication.   This was in perfect harmony with the gift of prophecy.  We remember how, in the case of the other Saul, Israel's first king, the prophet Samuel received divine instructions in the same way, as 'the Lord said unto him, Behold the man whom I spake to thee of!' (1 Sam 9:17).  It must be clearly understood, of course, that these supernatural gifts of 'prophecy' and of 'knowledge' have long since passed away.  With respect to these gifts the Apostle Paul specifically stated, while they were still in existence: '...whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away (1 Cor 13:8, R.V.) and 'But now abideth faith, hope, love, these three; and the greatest of these is love' (1 Cor 13:13, R.V.).  Thus the Holy Spirit has withdrawn the gifts of 'prophecy' and 'knowledge' along with the other supernatural gifts.  Today we are to beware of those who claim to speak by the authority of some special revelation, nor must we expect the Holy Spirit to speak to us in direct communication.  Many a wrong step has been taken by sincere believers because emotional reactions have been mistaken for facts, and it has been unscripturally supposed that 'The Lord told me' to do this or that.  Even with respect to the understanding of the Scriptures the gift of knowledge has been withdrawn.  The Spirit does not miraculously communicate the knowledge of His Word to certain individuals, or to those who may ask for it.  It is only by prayerful and diligent study of the Word that the Holy Spirit enlightens and equips us to be workmen approved of God, not needing to be ashamed and rightly dividing the Word of truth (2 Tim 2:15)." (Stam)

set apart - "Paul was separated at his birth (Gal 1:15), at his conversion (Rom 1:1), and here at the beginning of his missionary activities." (Ryrie)

fasting - "The fasting here is thought by some to belong to the law of Moses, whereas in fact Moses' law does not command fasting.  There are numerous cases of voluntary fasting in the pre-Pauline Scriptures, however, and it is also evident that those who sat in 'Moses' seat' had prescribed periods of fasting and had added them to the law.  Thus the practice acquired a Judaistic flavor.  In general, however, fasting was a very natural thing.  Frequently it was simply the burden of prayer for some deep need that caused the supplicators to neglect or even to deliberately put off their meals.  At other times it was occupation with the Word of God.  Job said: 'I have esteemed the words of His mouth more than my necessary food (Job 23:12).  There is nothing in this that is inconsistent with the dispensation under which we live, and it is surely pleasing to God at any time, if His people are so deeply exercised about spiritual things, so intensely occupied with prayer or the study of the Word, that they neglect or put aside the thought of food for a time.  On the other hand, no believer in this dispensation of grace can subject himself to prescribed fasts without coming under the bondage and condemnation of legalism (Gal 4:9-10; 5:1,13; Col 2:20-21).  Nor will fasting accomplish anything as a means of increasing our spirituality or obtaining blessings from God (Col 2:20-23)." (Stam)

laid their hands on them - "The laying on of hands was a formal sign of appointment to this service.  The rite indicates a link or association between parties involved.  Sometimes it was related to healing (Mk 5:23) or to the impartation of the Spirit (Acts 8:17; 9:17; 19:6) or, as here, was a sign of ordination for special service (Acts 13:1; 1 Tim 4:14)." (Ryrie)

"But what did it mean when they laid hands on them?  One of their number had uttered that which was the voice of the Holy Spirit.  The assembly or church had heard this call.  They accepted it as from the Holy Spirit and were obedient to it.  Then by the laying on the hands they expressed outwardly their fellowship and identification with the two who had been set apart to do the work to which the Holy Spirit had called.  They had nothing to do with their work but to wish them the blessing of the Lord showing their fellowship in it.  This is seen by the last sentence in the third verse.  Unfortunately, the authorized version states that 'They sent them way.'  Its correct rendering is 'They let them go.'  The church, or the elders of the church, did not sent them away.  The very next verse guards against such a thought, for it tells us 'They being sent fourth by the Holy Spirit.'" (Gaebelein)

"'The Church is at length prepared, after more than sixteen years, to begin formally and deliberately its work among the heathen.'  This is the view held by one commentator on the opening verses of Acts 13 and this is the view popularly held by Fundamentalists.  This view, of course, springs from the unfounded notion that under the so-called 'great commission' the eleven (later made twelve) were sent to proclaim 'the gospel of the grace of God' but that they proved unfaithful to their charge because of their 'narrow prejudice against the Gentiles,' and that therefore it became necessary for God to raise up Paul and send him to the Gentiles ... In his Silence of God, Sir Robert Anderson says regarding the fact that the Pentecostal believers had thus far gone to Jews only: '... if any are prepared to account for it by Jewish prejudice and ignorance, they may at once throw down this volume, for it is here assumed that the apostles of the Lord, speaking and acting in the memorable days of Pentecostal power, were divinely guided in their work and testimony' ... The apostles were divinely guided to declare that if, even then, the 'men of Israel' repented, their Messiah would return to fulfil to them all that their own prophets had foretold and promised of spiritual and national blessing.  To represent this as Christian doctrine, or the institution of 'a new religion,' is to betray ignorance alike of Judaism and of Christianity.  The speakers were Jews—the apostles of One who was Himself 'a minister of the circumcision.'  Their hearers were Jews, and as Jews they were addressed.  The Pentecostal Church which was based upon their testimony was intensely and altogether Jewish' (The Silence of God, Pp. 74-77).' ...before the raising up of Paul all was based on the great Abrahamic Covenant and the Old Testament promises that through Israel the nations should be blessed (Gen 22:17-18; Isa 60:1-3; etc.).  This is why our Lord concentrated on bringing Israel to repentance and salvation, and this is why the apostles' ministry under the 'great commission' commenced with Israel (Lk 24:47; Acts 1:8).  The one great difference between the commission in Matthew 10 and that given after the resurrection is that the one given after the resurrection assumed that Israel would now repent and that salvation could then be proclaimed among the Gentiles.  But this is all separate and distinct from the commission later given to the Apostle Paul.  The glorified Lord had not called Paul to fulfil a mission which the twelve had failed to carry out.  He had raised up Paul to do another work, a work which the commission to the twelve did not at all contemplate.  The twelve had been commissioned to bring all nations to Messiah's feet, beginning with Israel (Lk 24:47; Acts 1:8; 3:25-26).  Paul, under a new program, was sent to proclaim grace to the Gentiles on account of Israel's rebellion (Acts 22:;17-21; Acts 13:45-47).  The ministry of the twelve was based on the hope of Israel's response to the call to repentance and Messiah's speedy return to reign as King.  Paul's ministry was based upon Israel's continued impenitence and the outpouring of grace from the rejected—and glorified—Lord.  In 1 Corinthians 15:5,8 Paul speaks of himself as separate from the twelve.  He had first been called as an apostle on the road to Damascus, far from Jerusalem, entirely apart from the authority of the twelve and independent of their 'great commission.'  And now he is sent to go 'far hence' into Gentile territory, by the church at Antioch, again entirely apart from the authority of the twelve and independent of their 'great commission.'  Indeed, one of the twelve had already died." (Stam)

Acts 12:1-25

What is the theme of this chapter?

Persecutions of Herod.

What is the key verse(s) of this chapter? Verse 1

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

What can I apply to my life from this chapter (things to do/avoid)?

Adoration of any human being robs God of the glory that is rightfully His.  This can happen all too easily today too, with movie stars, sports celebrities, politicians, entrepreneurs...and well-known pastor and speakers.  Certainly something to be careful of!

And the people were shouting, “The voice of a god, and not of a man!” (Acts 12:22)

Additional observations/questions:

It has been asked, why did God rescue Peter but James was allowed to be killed?  Ryrie explains that God's ways are just inscrutable.  Sometimes this is very true.  But what makes sense to me is that James' death was another indication that the earthly establishment of the kingdom was going to be postponed.  Because of Israel's continued unbelief, God lifted his protecting hand from one of the Twelve (Matt 19:28; Acts 1:15-26; 2:4).  Peter was spared for a time because God still had an important role for him to play in the setting aside of Israel and the recognition of Paul as the apostle of the new economy.  So in this case God's ways don't seem completely inscrutable; we just need to look a little deeper.

Acts 12:20-25

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. On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. And the people were shouting, “The voice of a god, and not of a man!” 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. But the word of God increased and multiplied. And Barnabas and Saul returned from Jerusalem when they had completed their service, bringing with them John, whose other name was Mark.


Tyre and Sidon - "Had to import grain from the fields of Galilee, which produced large supplies (1 Kings 5:9)." (Ryrie)

Tyre - "An ancient Phoenician town, about halfway between Sidon and Acre, built partly on the mainland partly on an island which lay half a mile off the coast.  Affording excellent shelter for shipping, it was the most famous port of the ancient world, the island containing two harbours well protected by breakwaters.  Alexander the Great was occupied seven months in reducing it; and, after various vicissitudes, it passed into Roman hands." (Walker)

Sidon - "About twenty miles north of Tyre.  A natural breakwater, in the shape of a rocky reef, rendered it a capital harbour.  It rivalled Tyre as a centre of merchandise and, at times, surpassed it.  Like Tyre, it fell to Alexander; and, later, to the Romans.  Herod is known to have favoured Berytus (Beyrout), a maritime port twenty miles north of Sidon, and this may possibly have been the bone of contention between them." (Walker)

took his seat upon the throne - "According to the Jewish historian, the spectacle took place in the theatre.  The 'throne' in question (margin, judgment seat) would be the royal dais fixed in the theatre for the king to preside in state over the proceedings." (Walker)

an angel of the Lord struck him down - "Josephus states that Herod was struck down while delivering his oration and, after five days of suffering, died (A.D. 44)." (Ryrie)

"Josephus tells us that the attack took hold of him suddenly as he stood receiving the worship of the people, and that he had to be carried away, writhing and groaning in pain." (Stam)

"The escape of Peter was soon discovered, and the soldiers, being responsible with their lives, according to Roman law, were of course greatly distressed. Herod sought for his prisoner, but he was beyond his reach. The keepers were put to death by the king. He followed the footsteps of his cruel grandfather, who had the children of Bethlehem killed. He then left Jerusalem for Caesarea, where he had a magnificent palace. Some difficult existed between him and the people of Tyre and Sidon. The Phoenician cities were dependent on Palestine for food, as their land was but a narrow strip along the seacoast. They were therefore forced to make peace, which they did through Blastus, their friend and the king's chamberlain. Most likely the interest of Blastus was gained by a bribe. It also seems that Herod must have cut off the supply of the Phoenicians. They could not buy nor sell. Thus they were forced to bow before the king. In all this, he appears as a type of the man of sin, whose character Herod foreshadows. Then a day came when an audience was granted unto the people. The king appeared in royal apparel. Josephus, the Jewish historian, informs us that his garment was made of the brightest silver, which, with the sunlight falling upon it, dazzled the eyes of the multitude. He sat on his throne, the bema, or judgment seat. Then he made an oration, most likely announcing to the ambassadors of Tyre and Sidon that he was now reconciled. The scene must have been a brilliant one. The people were carried away by the magnificent spectacle and flattering oration of the king, and cried out, 'it is the voice of a god and not of a man.' No doubt the aim of Herod was this very acclamation. He had planned it all. The zenith of his glory seemed reached. Monarchs were then deified, and Augustus, the emperor, was also worshipped. He gave not the glory to God, but usurped His Glory, and the result was a sudden judgment. What happened to Herod is mentioned by Josephus. He, however, tries to shield the king, though he speaks of Herod's wickedness. He says that sudden pains attacked him, which were produced by the sight of an owl, a bird he dreaded, and which was sitting on one of the ropes of the awning of the theatre. The Word of God gives us the true account. It was the angel of the Lord that smote him, and he was eaten of worms. A most awful and loathsome disease took hold of him, and literally he was eaten, after a few days, of worms. 'He was seized with violent internal pains, and carried to his palace. There he lingered five days in extreme agony; being eaten of worms, the case of his intestine disorder. The coming antichrist, too, will claim divine honors and assume the place of God. His end is foreshadowed in Herod's awful fate and the place which is beyond, 'where the worm does not die.''" (Walker)

"It is evident from the record in Acts that Herod's speech was delivered not merely to the princes of Tyre and Sidon, but to the general public, and the fact that the throng in Jerusalem could extol this false 'king of the Jews' as 'a god' while continuing to reject their own Messiah, indicates the length to which Israel's apostasy had gone.  But the homage paid to Herod as a god by his hearers at Jerusalem was not only significant of their apostasy at that time; it was also typical of the future result of their apostasy; their subjugation to the 'Man of Sin' in the end time." (Stam)

But the word of God increased and multiplied - "It should also be noted that whereas Peter, upon his previous deliverance by an angel, had been commanded to go back into the temple at once and continue preaching, he now withdraws from the scene and throughout the rest of Acts Paul is the chief actor.  Surely all this indicates a change in dispensation, as do the other departures from the kingdom program which we have already noted, beginning with the conversion of Saul." (Stam)

Acts 12:12-19

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. And when he knocked at the door of the gateway, a servant girl named Rhoda came to answer. 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. 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!” But Peter continued knocking, and when they opened, they saw him and were amazed. 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. Now when day came, there was no little disturbance among the soldiers over what had become of Peter. 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.


the house of Mary - "Traditionally it was here that the Last Supper was held and here now was the nerve center of the church in Jerusalem." (Ryrie)

John whose other name was Mark - "'John' was his Hebrew name; 'Mark' his Gentile one.  From the various notices of him which occur in the New Testament, we may form an epitome of his history: (a) As mentioned above, he was cousin of Barnabas (Col 4:10); i.e., they were children either of two brothers, or two sisters, or of a brother and sister; (b) He was connected with Peter in his youth, and received spiritual help from him (Acts 12:12; 1 Pet 13); (c) He accompanied Barnabas and Paul to Antioch (v 25), and, later, to Cyprus (13:4-5).  He deserted them, however, at Perga (13:13), and for this reason Paul refused to take him as a fellow-worker during his second missionary journey, with the result that Mark accompanied Barnabas to Cyprus (15:36-39); (d) We then lose sight of him till he reappears with Paul at Rome, evidently a more consecrated man than formerly and the apostle's accepted companion and co-worker (Col 9:10; Philem 24).  During St Paul's second imprisonment at Rome, we find the apostle bidding Timothy to come speedily and bring Mark with him (2 Tim 4:11), as being 'useful for ministering'; (e) 1 Pet. v 13, shows him again associated with St Peter and suggests that he had visited some of those churches of Asia Minor to which that apostle is writing.  His co-partnership with Peter may have been during the period which elapsed between his departure with Barnabas to Cyprus and his re-appearance at Rome with Paul; (f) All that we know certainly, in addition, is that he was the writer of the second Gospel, in the composition of which he had, most probably, St Peter's help and advice.  Papias says that he wrote it as that apostle's interpreter."  (Walker)

his angel - "For other guardian angels in Scripture, see Gen 48:16; Dan 10:20-21; 12:1; Matt 18:10; Heb 1:14." (Ryrie)

"Whether they meant that Peter's disembodied spirit or his guardian angel (Matt 18:10; Heb 1:14) had appeared, or whether they even knew what they meant, is hard to say, but the significant fact is that they still lacked faith to believe that God had actually answered their prayers." (Stam)

James - "Our Lord's brother.  He stands forth to prominence here for the first time as a leader of the Church in Jerusalem.  In chapter 15:13-21, we see him as president of the Council held in that city to consider the position of the Gentile churches; and other notices of him in the New Testament confirm the fact that he held a psoition in some respect analogous to that of the later episcopate (Gal 1:19; 2:9, 12; Acts 21:18).  He was, so to speak, head of the college of presbyters in Jerusalem.  To him is to be ascribed the general Epistle of St James.  He is known as 'James the Just', and was martyred in Jerusalem in A.D. 62, being thrown down from a pinnacle of the temple and then beaten to death with a fuller's club." (Walker)

"This James to whom Peter sends his report here in Acts 12 is not, remember, the one of the famous trio, Peter, James and John, for that James had but recently been slain (Acts 12:2).  Nor, evidently, was it James the son of Alphaeus, for we nowhere read that he attained a place of prominence among the apostles.  This James was evidently not one of the twelve at all, but 'James, the Lord's brother' of whom we shall read several times in connection with both Peter and Paul.  That this James was an apostle only in a secondary sense, and not one of the twelve, is clear from the fact that the twelve were made up men who had faithfully 'followed' Christ during His earthly ministry (Matt 19:28; Acts 1:21-22) while this was not so of 'James, the Lord's brother.'  We are distinctly told that our Lord's brethren did not believe on Him during the time of His earthly ministry (Psa 69:8; Jn 7:5).  Indeed, on one occasion, when His 'friends' throught Him made (Mk 3:21) and those of His family came to call for Him (Ver 31) He declined to even recognize them (Vers 33-34).  Later, however, His brethren did come to believe on Him and we find them praying with the believers after His ascension, and listed separately from the apostles, including the two names James (Acts 1:13-14)." (Stam)

Acts 12:1-11

About that time Herod the king laid violent hands on some who belonged to the church. He killed James the brother of John with the sword, and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. 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. So Peter was kept in prison, but earnest prayer for him was made to God by the church. 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. 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. 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.” 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. 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. 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.”


Herod - "Herod Agrippa I, grandson of the Herod the Great who ruled at the birth of Jesus.  Agrippa, at least on the surface, was a zealous practitioner of Jewish rites and a religious patriot." (Ryrie)

"Herod, the King, mentioned here is known in history as Herod Agrippa I.  He was the grandson of Herod the Great.  First he had the tetrarchy of Philip (Luke 3:1), then he received the territory of Herod Antipas, Galilee and Peraea; lastly through political intrigue he added to his Kingdom Judea and Samaria.  Much of his time was spent in Rome, where he lived extravagantly.  When he came to Jerusalem he tried in every possible way to gain the good will of the Jews by an outward observance of the law and defence of their customs.  The persecution of the church was no doubt inspired by the desire to gain favour with the Jews.  As far as the historical account goes, it seems his hatred was exclusively directed against the Apostles; James was killed by the sword." (Gaebelein)

"Four Herods are mentioned in the New Testament.  All are types of the Anti-Christ and all were energized by Satan.  Herod the Great who had the children of Bethlehem killed.  The Herod who killed John the Baptist.  The Herod who slew James, and the Herod Agrippa before whom Paul stood and preached." (Gaebelein)

"Mark well: Herod does not stretch forth his hands against the Jews; he stretches forth his hands against 'certain of the church' and, sad to say, Israel is pleased to have it so.  She prefers the reign of this part Edomite to that of their own Messiah ... The Edomites, the descendants of Esau, were Israel's hereditary enemies.  Indeed, Herod's right to the throne was forfeited by the mere fact that he was not of the royal Davidic line nor even a full Israelite (Deut 17:15)." (Stam)

James - the first of the Twelve to be martyred

"... an early tradition, cited by Eusebius,  has it that James' accuser was himself coverted through the apostle's conduct at his trial and was led out to execution with him, asking and receiving James' forgiveness on the way." (Stam)

"... in Chapter 12, we have, next to the raising up of Paul himself, the greatest indication of all that the earthly establishment of the kingdom is to be held in abeyance, as the Apostle James is killed with the sword.  (It was not the death of James, however, that, even partly, brought about the so-called 'postponement' of the kingdom, for our Lord had previously predicted the death of Peter, another of the twelve (Jn 21:18-19).  But how fully this prediction was understood at the time is open to question, for our Lord did not actually say that Peter would die or be killed, though this is what He had in mind (v 19).  The human reason for the postponement of the kingdom was Israel's unbelief; the divine reason, God's own purpose and grace.)  We have seen how our Lord had promised the twelve apostles that they should occupy twelve thrones in the kingdom and should reign with Him over the twelve tribes of Israel (Matt 19:28).  We have seen how the number was brought up to twelve again after Judas' fall, by the appointment of Matthias, and how God sanctioned the appointment (Acts 1:15-26; 2:4).  We have further seen how, at Pentecost, 'Peter, standing up with the eleven,' appealed to Israel to repent and receive her Messiah (Acts 2) and how God protected and sustained the twelve in the midst of the most violent persecutions, so that even when all the other believers had to flee from Jerusalem for their lives, the twelve alone remained in the city, divinely protected.  But now one of the twelve is slain; nor can any attempt be made to replace him by another, for he, unlike Judas, has a legitimate claim to one of the twelve thrones.  Thus it becomes evident that the kingdom is not yet to be established on earth (though those of that day probably did not yet understand this) and that a new dispensation has already begun, as God removes His protecting hand from one of the twelve and allows Herod the king to slay him with the sword.  Meanwhile the depth of Israel's declension in seen in the fact that the Jews are pleased with Herod for killing James.  This is why Dr. Arno C. Gaebelein, in his book, The Gospel of Matthew, said: 'The testimony which was begun by the apostles up to the time when Israel rejected once more the offers of mercy from the risen Lord, when He was still waiting for their repentance as a nation, is an unfinished testimony' (Vol I, Pp. 209,210).  And this is why Sir Robert Anderson, in his Silence of God, calls Acts 'a book which is primarily the record, not as commonly supposed, of the founding of the Christian Church, but of the apostasy of the favored nation' (P. 177).  Little wonder that after this chapter Paul, the apostle of the new dispensation, dominates the scene completely." (Stam)

four squads - "Four soldiers for each six-hour shift. Two were evidently chained to Peter and two stood guard (v 6)." (Ryrie)

"Now this present Herod, no less wily and wicked, slays James with the sword, evidently to please the Jews.  And when he see that it does please the Jews, he proceeds further to take Peter also (Acts 12:3).  He will increase his own popularity as king, he thinks, by bringing Peter to public trial and execution.  Thus Herod had Peter arrested and put in prison; very possibly the same prison he had been committed to before.  One would wonder why, in addition to being locked in a cell, four quarter-nions of soldiers were needed to guard him, but it was probably well known that on a previous occasion when Peter was supposed to have been in prison he was found in the temple preaching instead, while the officers who had been sent to bring him to court explained: 'The prison truly found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within'" (Stam)

Passover - "One of Israel's three great yearly festivals (the other two were Pentecost and Booths), commemorating their deliverance from Egypt on the night when God 'passed over' the homes of the Israelites during the slaughter of the firstborn.  It was celebrated on the fourteenth of Nisan (March-April) and was followed immediately by the Feast of Unleavened Bread, which continued from the fifteenth to the twenty-first (see Ex 12)." (Ryrie)

but earnest prayer for him was made to God by the church - "True, we are to 'pray with the understanding also' (1 Cor 14:15) and the miraculous demonstrations of the Pentecostal era have now passed away, but God is no less interested in us when we cry to Him in times of extremity, nor any less able to help us in time of need, even though He chooses to help in what we might call providential ways rather than by direct intervention in the affairs of men." (Stam)

Peter was sleeping - "He had Christ's promise that he would live to an old age (Jn 21:18)."  (Ryrie)

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.” - "Thus Peter was spared for a time.  He still had an important role to play in the purposes of God in the setting aside of Israel and the recognition of Paul as the apostle of the new dispensation." (Stam)

Acts 11:1-30

What is the theme of this chapter?

The church at Antioch.

What is the key verse(s) of this chapter? Verses 20-21

But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists [Greeks] also, preaching the Lord Jesus.  And the hand of the Lord was with them, and a great number who believed turned to the Lord.

What can I apply to my life from this chapter (things to do/avoid)?

I should freely give, according to my ability, to fellow believers in need.

So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea (Acts 11:29).

Additional observations/questions:

Interesting that the ESV uses the word "Hellenists" in verse 20, while the NASB and NIV use the word "Greeks."  It makes more sense to me that "Greeks" is correct.

Acts 11:27-30

Now in these days prophets came down from Jerusalem to Antioch. And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius). So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul.


prophets - "This is the first mention of [NT] 'prophets'.  The title is given to Barnabas and others in Acts 13:1.  Cf. also Acts 15:32; 21:10; 1 Cor 12:28-29; 14:32, 37; Eph 2:20; 3:5; 4:11 ... The word means 'an interpreter, of God's message', chiefly by forth-telling, but sometimes also by fore-telling, though the latter sense is subsidiary.  The special function of the prophet was that of exhortation, instruction, and edification by means of the declaration of God's message to His people.  In Eph. 4:11, prophets are ranked next to apostles in the orders of the ministry.  In the case of Agabus, of course, definite predictions were uttered, but these were rather the abnormal than the normal characteristic of a [NT] prophet's office." (Walker)

great famine - Josephus reports that a famine occurred ca A.D. 46

over all the world - "That is, 'over all the civilized (or Roman) world'.  We have evidence from Suetonius, Dion Cassius, Tacitus, and Eusebius to the effect that, in the reign of Claudius Caesar, there was famine in various parts of the empire (Italy, Greece, etc.).  As regards Palestine, the harvest seems to have failed largely in A.D. 45, and entirely in A.D. 46, with the result that, in the latter year, a severe famine set in.  Josephus (Antiq. 20:2. 5; 22:5. 2) describes its severity and mentions the fact that Queen Helena (mother of Izates, king of Adiabene in Syria), who went to Jerusalem as a royal proselyte in A.D. 45, was there through the famine and distributed corn and figs which she imported for the purpose from Egypt and Cyprus." (Walker)

send relief to the brothers living in Judea - "... while the Greek word ge is used to denote either earth or land, the word oikoumene is consistently used to denote the inhabited earth and never one particular country, much less could the phrase 'all the world' refer to one particular country.  But then the question remains: Why did the believers at Antioch determine to send relief to those of one particular country?  The answer to this question is a dispensational one.  first it must be noted that the relief was to be provided, not for all the people of Judaea, but for 'the brethren which dwelt in Judaea.'  This was not only because it was proper for these Antioch Christians to care for their brethren first, but because the believers in Judaea were to feel the effects of the famine and the accompanying high prices far more keenly than others, whether in Judaea or anywhere else.  These Judaean believers, it must be remembered, had sold their houses and lands and had brought the proceeds to the apostles for distribution among the needy, in conformity with the standards of the kingdom which they had hoped soon to see established on earth.  Not some, but all who followed Messiah had done this (Acts 2:44-45; 4:34-35) 'neither said any of them that ought of the things which he possessed was his own; but they had all things common' (Acts 4:32).  Even Peter could truthfully say to the lame man at the temple: 'Silver and gold have I none' (Acts 3:6) ... But now the crisis had passed in Israel.  The nation had refused the offer of mercy from the risen, glorified Christ.  She had threatened, beaten and imprisoned His highest representatives.  She had stoned Stephen and waged war upon the Church at Jerusalem.  Now, in infinite grace, God had responded by saving Saul, the chief blasphemer and persecutor, and by saving Gentiles notwithstanding Israel's refusal to become the channel of blessing.  But while this was indeed the unfolding of a gracious purpose, it must not be forgotten that this new program meant the (temporary) setting aside of Israel, the postponement (from man's viewpoint) of Messiah's reign, and the withdrawal of kingdom blessings which the Jewish believers had already begun to enjoy.  Whereas not one of the Pentecostal believers had lacked heretofore, they were now bound to be the first to lack, having already disposed of their property.  And this was only the beginning.  Through the following years, not only the church at Antioch, but 'the churches of Galatia' (1 Cor 16:1-3) 'the churches of Macedonia' (2 Cor 8:1-4) the churches at Achaia (2 Cor 9:2) and perhaps others, including even Rome, a long list of Gentile congregations, were to send material help to 'the poor saints ... at Jerusalem' (Rom 15:26).  Indeed, it was one of the specific agreements between the heads of the Jewish and Gentile churches at the great Jerusalem council, that the Gentile believers should 'remember the poor' of the Judaean church (Gal 2:10).  That the Jewish leaders referred to their poor is self-evident.  They would have had no reason to ask for a promise that the Gentile church help its own poor or the poor in general.  All this indicates that the kingdom program was being gradually set aside and that the new dispensation had already begun to dawn.  The careful reader will note that the believers at Antioch did not have 'all things common.'  They contributed, 'every man according to his ability,' to the need of the Judaean saints.  They belonged to the new dispensation and their giving sets the pattern for our giving under the dispensation of grace (1 Tim 5:8) ... this repeated material aid from so many Gentile churches, in such a time of need, was well calculated to touch the hearts of the Jewish believers and make them ready for the great revelation that before God they were one in Christ with the Gentile believers (1 Cor 12:13; 2 Cor 5:16-17; Gal 3:26-28; etc.).  The raising up of Paul, the conversion of Cornelius' household and these Gentiles at Antioch, in spite of Israel's rejection of Christ, and now this offering sent from Antioch to the saints at Jerusalem were the beginnings of the historical breaking down of the middle wall of partition, made possible through the Cross." (Stam)