John Calvin Commentary Acts 12

What follows is new persecution raised by Herod. We see that the Church had some short truce, so that it might, as it were, by a short breathing spell, recover some courage for the time to come, and that it might then fight anew. So today, there is no reason why the faithful, having borne the brunt of one or two conflicts, should promise themselves rest, or should desire the kind of discharge that old, worn-out soldiers usually receive.

Let it be enough for them if the Lord grants them some time in which they may recover their strength. This Herod was Agrippa the elder, the son of Aristobulus, whom his father killed. Josephus nowhere calls him Herod, perhaps because he had a brother who was king of Chalcis, whose name was Herod.

This man was stirred up to afflict the Church, not so much out of any love he had for religion, but so that by this means he might flatter the common people, who otherwise did not greatly favor him. Or rather, he was moved to this by tyrannical cruelty, because he was afraid of innovation—which tyrants always fear—lest it disturb the peaceful state of their dominion. Yet it is likely that he shed innocent blood so that, according to the common cunning of kings, he might gratify a furious people, because Saint Luke will shortly after declare that Peter the apostle was put into prison so that he might be a pleasing spectacle.

He killed James. Undoubtedly, the cruelty of this madman was restrained and bridled by the secret power of God. For assuredly, he would never have been content with one or two murders and so have abstained from persecuting the rest; instead, he would rather have piled up martyrs in heaps, unless God had set His hand against him and defended His flock.

So when we see that the enemies of godliness, though full of fury, do not commit horrible slaughters to mix and stain all things with blood, let us know that we do not need to thank their moderation and clemency for this. Instead, it is because when the Lord spares His sheep, He does not allow their enemies to do as much harm as they would like. This Herod was not so considerate that he would hesitate to win peace or the people’s favor with the punishment of a hundred men or more.

Therefore, we must consider that he was restrained by One who had authority over him, so that he might not more vehemently oppress the Church. He killed James, just as when any sedition is raised, the leaders and captains are dealt with first, so that the common rabble may be terrified by their punishment.

Nevertheless, the Lord allowed him whom He had equipped with steadfastness to be put to death, so that by death he might gain the victory as a strong and invincible champion. So, notwithstanding the attempts of tyrants, God makes choice of sweet-smelling sacrifices to establish the faith of His gospel.

Luke calls this James who was killed "the brother of John" to distinguish him from James the son of Alphaeus. For while some make out this latter James (the son of Alphaeus) to be a third cousin of Christ and merely one of the disciples, I do not agree with that, because I am persuaded by strong reasons to think that there were no more. Let anyone who wishes consult Galatians 2. Therefore, I think that the apostle and James the son of Alphaeus were one and the same person: the one whom the Jews threw headlong from the top of the temple, and whose death was so highly commended for his singular holiness.

Seeing that it pleased the Jews. It appears more plainly from this that Herod was not moved to persecute the Church either by any zeal he had for Moses’ law or by any hatred of the gospel; rather, it was so that he might advance his own private interests. He proceeded in his cruelty to win the people’s favor. Therefore, we must understand that there are various reasons why the Church is assaulted from every side.

Often, perverse zeal drives the wicked headlong to fight for their superstitions, so that they may sacrifice an offering to their idols by shedding innocent blood. However, the greater part is motivated by personal gain alone. So, in times past, when Nero knew, after the burning of the city, that he was loathed and hated by the people, he sought by this subtle means to regain favor, or, at least, he attempted to stop their slanders and complaints by putting several thousands of the godly to death.

In the same way, so that Herod might win the favor of the people (who loved him very little), he puts Christians to death as a price by which he might redeem their goodwill. Such is our situation today. For though everyone attacks the members of Christ in droves, yet few are motivated by superstition. Instead, some sell themselves to Antichrist like profitable slaves; others tolerate and even commend the outrageous outcries of monks and the common people.

But we, in the meantime, being outcasts, must be glad to endure their mockery. Yet there is one comfort that excellently sustains us: we know that our blood is precious in the sight of Almighty God, which the world shamefully abuses. Indeed, the more shamefully and reproachfully the wicked treat us, so much the less will God’s goodness forsake us.

Adding four quaternions of soldiers. Luke, in this passage, makes it evident through the circumstances that Peter was, as it were, shut up in his grave, so that it might seem he was entirely beyond hope. For, just as the day and night were divided into four parts of three hours each, so Herod divided the watches, so that four soldiers would always keep watch, and one quaternion would succeed another every third hour.

He shows the reason why Peter was not immediately put to death: because it was a heinous offense to put him to death during the Easter holidays. Therefore, Herod does not delay as if doubtful what to do, but only waits for an opportunity. Indeed, he chooses a time when his gift might be more applauded, because a great multitude came together from all parts for the holy day.

But prayers were made. Luke teaches here that the faithful did not, in the meantime, neglect their duty. Peter stood in the forefront alone, but all the rest fought with their prayers together with him, and they aided him as much as they could. From this we also gather that they were not discouraged, for by prayer they testify that they persist as much as they are able in defense of the cause for which Peter was in danger of his life.

This passage teaches, first, how we ought to be affected when we see our brethren persecuted by the wicked for the testimony of the gospel. For if we are slothful, and if we are not inwardly touched with their dangers, we not only deny them the duty of love owed to them, but also treacherously forsake the confession of our faith. And, assuredly, if the cause is common, indeed, if they fight for our safety and salvation, we not only forsake them, but even Christ and ourselves. And the present necessity requires that they be far more fervent in prayer than they commonly are, whoever will be counted Christians.

We see some of our brethren (being brought to extreme poverty) live in exile; others we see imprisoned, many cast into foul dungeons, many consumed with fire; indeed, we often see new torments invented, by which, being long tormented, they may experience death. Unless these provocations sharpen our desire to pray, we are more than foolish. Therefore, as soon as any persecution arises, let us at once betake ourselves to prayer.

Also, it is likely that the Church was more concerned about Peter’s life, because they would have suffered a great loss if he had departed. Nor does Luke say merely that prayer was made; but he also adds that it was earnest and continual, by which he helps us understand that the faithful prayed not coldly or superficially, but as long as Peter was in the conflict, the faithful did what they could to help him, and that without weariness. We must always understand that prayer is made to God (His name being invoked), which is what is expressed here, whenever mention is made of prayer in Scripture. For this is one of the chief and first principles of faith: that we ought to direct our prayers to God alone, as He claims for Himself this particular worship, Call upon me in the day of tribulation, (Psalms 50:15).

When he was about to bring him forth. It seems at first glance that the Church prays to little purpose, for the day was now appointed when Peter should be put to death, and he is within one night of death. Yet the faithful do not cease to pray, because they know that when the Lord purposes to deliver His own, He often takes His time until the utmost point of necessity, and that He has various ways to deliver. Secondly, we may think that they did not so much pray for Peter’s life, as that the Lord would arm him with invincible fortitude for the glory of the gospel, and that God would not expose the gospel of His Son to the reproaches and slanders of the wicked.

That night he slept. All these circumstances further demonstrate the wonderful power of God. For who would not have thought that Peter was already swallowed up by death? Although he still drew breath, he had no opening through which to escape, since he was surrounded by many threats of death.

Therefore, his escape from the midst of such perils, his safe passage among his executioners, the melting and loosening of the chains, and the iron gate opening by itself for him—all these things clearly show that it was a purely divine deliverance. It was also beneficial for Peter to be taught in this way by these signs, so that he might with greater assurance immediately declare to people the grace of God thus made known.

Furthermore, it is apparent from this strict imprisonment that Herod was utterly determined that Peter would not go away alive.