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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 12:20–25. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The death of Herod.
God reckoned with him, not only for his putting James to death, but for his design and endeavour to put Peter to death; for sinners will be called to an account, not only for the wickedness of their deeds, but for the wickedness of their endeavours (Psa 28:4), for the mischief they have done and the mischief they would have done. It was but a little while that Herod lived after this. Some sinners God makes quick work with. Observe,
1.How the measure of his iniquity was filled up: it was pride that did it; it is this that commonly goes more immediately before destruction, and a haughty spirit before a fall. Nebuchadnezzar had been a very bloody man, and a great persecutor; but the word that was in the king's mouth when the judgments of God fell upon him was a proud word: Is not this great Babylon that I have built? Dan 4:30, Dan 4:31. It is the glory of God to look on every one that is proud, and bring him low, Job 40:12. The instance of it here is very remarkable, and shows how God resists the proud.
(1.)The men of Tyre and Sidon had, it seems, offended Herod. Those cities were now under the Roman yoke, and they had been guilty of some misdemeanours which Herod highly resented, and was resolved they should feel his resentment. Some very small matter would serve such a proud imperious man as Herod was for a provocation, where he was disposed to pick a quarrel. He was highly displeased with this people, and they must be made to know that his wrath was as the roaring of a lion, as messengers of death.
(2.)The offenders truckled, being convinced, if not that they had done amiss, yet that it was in vain to contend with such a potent adversary, who, right or wrong, would be too hard for them; they submitted and were willing upon any terms to make peace with him. Observe,
[1.]The reason why they were desirous to have the matter accommodated: Because their country was nourished by the king's country. Tyre and Sidon were trading cities, and had little land belonging to them, but were always supplied with corn from the land of Canaan; Judah and Israel traded in their market, with wheat, and honey, and oil, Eze 27:17. Now if Herod should make a law to prohibit the exportation of corn to Tyre and Sidon (which they knew not but a man so revengeful as he might soon do, not caring how many were famished by it), their country would be undone; so that it was their interest to keep in with him. And is it not then our wisdom to make our peace with God, and humble ourselves before him, who have a much more constant and necessary dependence upon him than one country can have upon another? for in him we live, and move, and have our being.
[2.]The method they took to prevent a rupture: They made Blastus the king's chamberlain their friend, probably with bribes and good presents; that is usually the way for men to make courtiers their friends. And it is the hard fate of princes that they must have not only their affairs, but their affections too, governed by such mercenary tools; yet such men as Herod, that will not be governed by reason, had better be so governed than by pride and passion. Blastus had Herod's ear, and has the art of mollifying his resentments; and a time is fixed for the ambassadors of Tyre and Sidon to come and make a public submission, to beg his majesty's pardon, throw themselves upon his clemency, and promise never again to offend in the like manner; and that which will thus feed his pride shall serve to cool his passion.
(3.)Herod appeared in all the pomp and grandeur he had: He was arrayed in his royal apparel (Act 12:21), and sat upon his throne. Josephus gives an account of this splendid appearance which Herod made upon this occasion - Antiq. 19.344. He says that Herod at this time wore a robe of cloth of silver, so richly woven, and framed with such art, that when the sun shone it reflected the light with such a lustre as dazzled the eyes of the spectators, and struck an awe upon them. Foolish people value men by their outward appearance; and no better are those who value themselves by the esteem of such, who court it, and recommend themselves to it as Herod did, who thought to make up the want of a royal heart with his royal apparel; and sat upon his throne, as if that gave him a privilege to trample upon all about him as his footstool.
(4.)He made a speech to the men of Tyre and Sidon, a fine oration, in which, probably, after he had aggravated their fault, and commended their submission, he concluded with an assurance that he would pass by their offence and receive them into his favour again - proud enough that he had it in his power whom he would to keep alive, as well as whom he would to slay; and probably he kept them in suspense as to what their doom should be, till he made this oration to them, that the act of grace might come to them with the more pleasing surprise.
(5.)The people applauded him, the people that had a dependence upon him, and had benefit by his favour, they gave a shout; and this was what they shouted, It is the voice of a god, and not of a man, Act 12:22. God is great and good, and they thought such was Herod's greatness in his apparel and throne, and such his goodness in forgiving them, that he was worthy to be called no less than a god; and perhaps his speech was delivered with such an air of majesty, and a mixture of clemency with it, as affected the auditors thus. Or, it may be, it was not from any real impression made upon their minds, or any high or good thoughts they had indeed conceived of him; but, how meanly soever they thought of him, they were resolved thus to curry favour with him, and strengthen the new-made peace between him and them. Thus great men are made an easy prey to flatterers if they lend an ear to them, and encourage them. Grotius here observes that, though magistrates are called gods (Psa 82:1), yet kings or monarchs, that is, single persons, are not, lest countenance should thereby be given to the Gentiles, who gave divine honours to their kings alive and dead, as here; but they are a college of senators, or a bench of judges, that are called gods - In collegio toto senatorum non idem erat periculi; itaque eos, non autem reges, invenimus dictos elohim. Those that live by sense vilify God, as if he were altogether such a one as themselves, and deify men, as if they were gods; having their persons in admiration, because of advantage. This is not only a great affront to God, giving that glory to others which is due to him alone, but a great injury to those who are thus flattered, as it makes them forget themselves, and so puffs them up with pride that they are in the utmost danger possible of falling into the condemnation of the devil.
(6.)These undue praises he took to himself, pleased himself with them, and prided himself in them; and this was his sin. We do not find that he had given any private orders to his confidants to begin such a shout, or to put those words into the mouths of the people, nor that he returned them thanks for the compliment and undertook to answer their opinion of him. But his fault was that he said nothing, did not rebuke their flattery, nor disown the title they had given him, nor give God the glory (Act 12:23); but he took it to himself, was very willing it should terminate in himself, and that he should be thought a god and have divine honours paid him. Si populus vult decipi, decipiatur - if the people will be deceived, let them. And it was worse in him who was a Jew, and professed to believe in one God only, than it was in the heathen emperors, who had gods many and lords many.
2.How his iniquity was punished: Immediately (Act 12:23) the angel of the Lord smote him (by the order of Christ, for to him all judgment is committed), because he gave not God the glory (for God is jealous for his own honour, and will be glorified upon those whom he is not glorified by); and he was eaten of worms above ground, and gave up the ghost. Now he was reckoned with for vexing the church of Christ, killing James, imprisoning Peter, and all the other mischiefs he had done. Observe in the destruction of Herod,
(1.)It was no less than an angel that was the agent - the angel of the Lord, that angel that was ordered and commissioned to do it, or that angel that used to be employed in works of this nature, the destroying angel: or the angel, that is, that angel that delivered Peter in the former part of the chapter - that angel smote Herod. For those ministering spirits are the ministers either of divine justice or of divine mercy, as God is pleased to employ them. The angel smote him with a sore disease just at that instant when he was strutting at the applauses of the people, and adoring his own shadow. Thus the king of Tyre said in his pride, I am a god, I sit in the seat of God; and set his heart as the heart of God; but he shall be a man, and no God, a weak mortal man, in the hand of him that slayeth him (Eze 28:2-9), so Herod here. Potent princes must know, not only that God is omnipotent, but that angels also are greater in power and might than they. The angel smote him, because he gave not the glory to God; angels are jealous for God's honour, and as soon as ever they have commission are ready to smite those that usurp his prerogatives, and rob God of his honour.
(2.)It was no more than a worm that was the instrument of Herod's destruction: He was eaten of worms, genomenos skōlēkobrōtos - he became worm-eaten, so it must be read; rotten he was, and he became like a piece of rotten wood. The body in the grave is destroyed by worms, but Herod's body putrefied while he was yet alive, and bred the worms which began to feed upon it betimes; so Antiochum, that great persecutor, died. See here,
[1.]What vile bodies those are which we carry about with us; they carry about with them the seeds of their own dissolution, by which they will soon be destroyed whenever God does but speak the word. Surprising discoveries have of late been made by microscopes of the multitude of worms that there are in human bodies, and how much they contribute to the diseases of them, which is a good reason why we should not be proud of our bodies, or of any of their accomplishments, and why we should not pamper our bodies, for this is but feeding the worms, and feeding them for the worms.
[2.]See what weak and contemptible creatures God can make the instruments of his justice, when he pleases. Pharaoh is plagued with lice and flies, Ephraim consumed as with a moth, and Herod eaten with worms.
[3.]See how God delights not only to bring down proud men, but to bring them down in such a way as is most mortifying, and pours most contempt upon them. Herod is not only destroyed, but destroyed by worms, that the pride of his glory may be effectually stained. This story of the death of Herod is particularly related by Josephus, a Jew, Antiq. 19.343-350: "That Herod came down to Cesarea, to celebrate a festival in honour of Caesar; that the second day of the festival he went in the morning to the theatre, clothed with that splendid robe mentioned before; that his flatterers saluted him as a god, begged that he would be propitious to them; that hitherto they had reverenced him as a man, but now they would confess to be in him something more excellent than a mortal nature. That he did not refuse nor correct this impious flattery (so the historian expresses it); But, presently after, looking up, he saw an owl perched over his head, and was at the same instant seized with a most violent pain in his bowels, and gripes in his belly, which were exquisite from the very first; that he turned his eyes upon his friends, and said to this purpose: 'Now I, whom you called a god, and therefore immortal, must be proved a man, and mortal.' That his torture continued without intermission, or the least abatement, and then he died in the fifty-fourth year of his age, when he had been king seven years."
II.The progress of the gospel after this.
1.The word of God grew and multiplied, as seed sown, which comes up with a great increase, thirty, sixty, a hundred fold; wherever the gospel was preached, multitudes embraced it, and were added to the church by it, Act 12:24. After the death of James, the word of God grew; for the church, the more it was afflicted, the more it multiplied, like Israel in Egypt. The courage and comfort of the martyrs, and God's owning them, did more to invite people to Christianity, than their sufferings did to deter them from it. After the death of Herod the word of God gained ground. When such a persecutor was taken off by a dreadful judgment, many were thereby convinced that the cause of Christianity was doubtless the cause of Christ, and therefore embraced it.
2.Barnabas and Saul returned to Antioch as soon as they had despatched the business they were sent upon: When they had fulfilled their ministry, had paid in their money to the proper persons, and taken care about the due distribution of it to those for whom it was collected, they returned from Jerusalem. Though they had a great many friends there, yet at present their work lay at Antioch; and where our business is there we should be, and no longer from it than is requisite. When a minister is called abroad upon any service, when he has fulfilled that ministry, he ought to remember that he has work to do at home, which wants him there and calls him thither. Barnabas and Saul, when they went to Antioch, took with them John, whose surname was Mark, at whose mother's house they had that meeting for prayer which we read of Act 12:12. She was sister to Barnabas. It is probable that Barnabas lodged there, and perhaps Paul with him, while they were at Jerusalem, and it was that that occasioned the meeting there at that time (for wherever Paul was he would have some good work doing), and their intimacy in that family while they were at Jerusalem occasioned their taking a son of that family with them when they returned, to be trained up under them, and employed by them, in the service of the gospel. Educating young men for the ministry, and entering them into it, is a very good work for elder ministers to take care of, and of good service to the rising generation.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
And yet, it may be said, if those shouted, what is that to him? Because he accepted the acclamation, because he accounted himself to be worthy of the adoration. Through him those most receive a lesson, who so thoughtlessly flattered him. Observe again, while both parties deserve punishment, this man is punished. For this is not the time of judgment, but He punishes him that had most to answer for, leaving the others to profit by this man's fate. Observe both what flatterers those were, and what a high spirit was shown by the Apostles: the man whom the whole nation so courted, the same they held in contempt.
But if this man, because it was said to him, "It is the voice of God and not of a man" although he said nothing himself, suffered such things: much more should Christ, had He not Himself been God, have suffered for saying always as He did, "These words of mine are not Mine" and, "Angels minister to Me," and such like. But that man ended His life by a shameful and miserable death, and thenceforth no more is seen of him. And observe him also, easily talked over even by Blastus, like a poor creature, soon incensed and again pacified, and on all occasions a slave of the populace, with nothing free and independent about him.
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Summary
Acts 12:22 captures the moment of King Herod Agrippa I's blasphemous reception of divine honors from the people of Tyre and Sidon in Caesarea. As Herod, arrayed in royal splendor, addressed the crowd, they responded with an idolatrous acclamation, declaring his voice to be that of a god and not of a mere man. This public deification of a mortal ruler, which Herod readily accepted, sets the immediate stage for the swift and dramatic divine judgment that follows, powerfully illustrating God's intolerance for human pride and usurpation of His unique glory.
Context
Literary Context
Acts 12:22 is a critical turning point within the broader narrative of Acts 12, which vividly portrays the intense persecution faced by the early church and God's sovereign intervention. The chapter begins with King Herod Agrippa I initiating a brutal campaign against believers, executing James, the brother of John, with the sword (Acts 12:2). He then proceeds to imprison Peter, intending to execute him after Passover, mirroring the fate of James. However, God miraculously delivers Peter from prison through an angel (Acts 12:7-11), demonstrating His protective hand over His church. Following this divine deliverance, the narrative shifts abruptly to Herod in Caesarea, where he receives the idolatrous praise described in this verse, immediately preceding his divine judgment and death (Acts 12:23). This juxtaposition highlights the stark contrast between God's power and human arrogance, and His unwavering commitment to His people while judging those who oppose Him.
Historical & Cultural Context
This event takes place in Caesarea Maritima, a prominent Roman city on the coast of Judea, built by Herod the Great and serving as the Roman administrative capital. Herod Agrippa I, grandson of Herod the Great and nephew of Herod Antipas, was a shrewd politician who managed to gain favor with the Roman emperors Caligula and Claudius, consolidating a vast territory that rivaled that of his grandfather. He was known for his efforts to appease both the Roman authorities and the Jewish populace, often participating in Jewish customs while also embracing Roman imperial practices. The specific occasion for this address involved a delegation from Tyre and Sidon, two Phoenician cities that depended on Judea for food supplies, seeking peace with Herod after some dispute. In the Roman world, it was common for rulers, especially emperors, to be deified or worshipped as divine figures. While Jews resisted such practices, Hellenistic and Roman populations, particularly in cities like Caesarea, were accustomed to bestowing divine honors upon powerful leaders, making the crowd's acclamation a culturally plausible, though blasphemous, act.
Key Themes
Acts 12:22 powerfully contributes to several overarching themes within the book of Acts and the broader biblical narrative. Firstly, it underscores the theme of idolatry and blasphemy, as the crowd attributes divine status to a mere mortal, directly violating the First Commandment (Exodus 20:3). Secondly, it highlights the dangerous theme of human pride and its inevitable divine judgment. Herod's willingness to accept such adulation demonstrates his profound hubris, which God swiftly punishes, reinforcing the biblical principle that God does not share His glory with another (Isaiah 42:8). This event serves as a stark reminder that earthly power, no matter how extensive or celebrated, is fleeting and ultimately subordinate to God's eternal sovereignty, a theme echoed throughout the Old Testament concerning proud kings and empires (Daniel 4:30-37).
Exposition and Analysis
Key Word Analysis
This verb signifies to "call at something" or "exclaim," implying a loud, public declaration. In this context, it describes a spontaneous, perhaps even orchestrated, outburst of acclamation from the crowd, designed to express extreme praise and reverence for Herod. The intensity of the "shout" underscores the fervent, almost frenzied, nature of their adulation.
This term refers to a deity. While it can refer to the one true God, in this context, given the pagan cultural backdrop and the specific claim, it refers to a pagan deity or the deification of a human. The crowd's declaration was not merely hyperbole but an attribution of divine essence or status to Herod, a direct affront to the monotheistic understanding of God held by Jews and early Christians.
This noun denotes a human being, emphasizing the stark contrast with "god." The crowd's statement explicitly denies Herod's humanity in favor of his supposed divinity. This word highlights the fundamental boundary between the Creator and creation, a boundary that Herod, by accepting the praise, willingly transgressed.
Verse Breakdown
"And the people gave a shout"
This phrase describes the collective, enthusiastic response of the crowd to Herod's address. The "shout" indicates a loud, public, and unified acclamation, signifying their approval and awe. It sets the scene for the dramatic declaration that follows, emphasizing the public nature of the blasphemy.
"saying, It is the voice of a god"
This is the core of the crowd's idolatrous proclamation. They attribute divine authority and essence to Herod's voice, implying that his words carry the weight and power of a deity. This statement suggests that Herod's oratorical skills and majestic appearance were so impressive that the people were moved to consider him more than human, perhaps even a manifestation of a god.
"and not of a man"
This concluding phrase explicitly negates Herod's humanity in their acclamation. It reinforces the idea that they genuinely believed, or at least publicly declared, that Herod transcended the limitations of a mortal being. This denial of his human nature in favor of a divine one is the essence of the blasphemy, setting up the immediate divine judgment.
Literary Devices
Acts 12:22 employs several powerful literary devices. Hyperbole is evident in the crowd's exaggerated praise, elevating Herod beyond human status. While seemingly a compliment, it becomes a dangerous overstatement that crosses into blasphemy. The verse also features stark Contrast between "a god" and "a man," highlighting the fundamental theological distinction between the divine and the human, which the crowd deliberately blurrs. This contrast serves to emphasize the gravity of their idolatry and Herod's pride. Furthermore, there is profound Irony in the situation: Herod, who had persecuted the followers of the true God, is now being worshipped as a god himself, only to face immediate divine judgment. The verse also acts as a dramatic Foreshadowing of Herod's imminent downfall, as such blasphemous claims against the one true God in the biblical narrative invariably invite swift and severe divine retribution.
Theological and Thematic Connections
Acts 12:22 serves as a profound theological statement on the absolute sovereignty and unique glory of God. The crowd's acclamation, and Herod's acceptance of it, represents a direct usurpation of divine prerogative, an act of idolatry that God, in His holiness, cannot tolerate. It underscores the biblical truth that all glory belongs to God alone, and any attempt by humanity to claim or accept divine honors is a grave affront. This incident powerfully demonstrates that earthly power, no matter how impressive or widely acclaimed, is ultimately fragile and subject to the divine will. God's immediate judgment on Herod in the subsequent verse (Acts 12:23) is a vivid testament to His unwavering commitment to upholding His own glory and judging human pride.
Reflection and Application
The scene in Acts 12:22 offers a timeless and sobering lesson for all believers, reminding us of the insidious nature of pride and the singular majesty of God. Herod's downfall serves as a stark warning against the dangers of accepting undue praise or allowing our egos to swell with worldly success. In a culture that often celebrates self-promotion and attributes extraordinary qualities to human leaders, this verse calls us to maintain a humble posture, recognizing that all true power, wisdom, and success originate from God. It challenges us to constantly direct all glory and honor back to Him, acknowledging His ultimate sovereignty over every aspect of life. Furthermore, it encourages us to be discerning, resisting the temptation to deify human figures or place our ultimate trust in earthly institutions, for only God is truly worthy of our worship and unwavering allegiance.
Questions for Reflection
FAQ
Why did the people declare Herod to be a god?
The people's declaration that Herod's voice was "of a god, and not of a man" was likely a combination of factors. Historically, Herod Agrippa I was a skilled orator and had a majestic presence, especially when arrayed in his royal robes. The specific occasion involved a delegation from Tyre and Sidon seeking peace, and it was common in the Hellenistic and Roman world for rulers to be deified or for their speeches to be attributed divine inspiration, particularly when they were seen as bringing peace or prosperity. This was a form of extreme flattery and political appeasement, designed to curry favor with the king, even if it meant crossing into blasphemy from a Jewish perspective.
What was Herod's mistake in this situation?
Herod's critical mistake was his willingness to accept the blasphemous praise. The text implies he did not immediately give glory to God (Acts 12:23), but rather reveled in the adulation, effectively allowing himself to be treated as a deity. This act of pride and usurpation of God's unique glory was a direct affront to the Almighty, leading to his immediate and dramatic divine judgment. It underscores the biblical principle that God does not share His glory with another (Isaiah 42:8) and will judge those who claim divine prerogatives.
Christ-Centered Fulfillment
Acts 12:22, with its stark depiction of human pride and divine judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While Herod Agrippa I eagerly accepted false deification, Jesus Christ, who is truly God incarnate, humbled Himself, taking on the form of a servant and being born in human likeness (Philippians 2:6-7). The crowds in Acts 12:22 falsely ascribed divinity to a man; in contrast, the true "voice of a god" was heard in Jesus, whose words carried divine authority and power, healing the sick, casting out demons, and even raising the dead (Mark 1:27). Unlike Herod, who was struck down for accepting glory, Jesus consistently directed all glory to His Father (John 5:19) and ultimately received true glory not through human acclamation but through His resurrection and ascension, where every knee will one day bow and every tongue confess that He is Lord, to the glory of God the Father (Philippians 2:9-11). Thus, Herod's demise serves as a powerful negative example, underscoring the unique deity of Christ and the profound humility that marks His true kingship.