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We'll be right back. Thank you. Good evening, everyone. Welcome to the big board Baptist church. Great to see you all here. On Thursday evening service. Please have a seat. We'll open up that window. We'll start on 224. We can begin this evening's service by singing the song of 224. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. Showers of blessing. He hallelujah. He hallelujah. We praise you, Father. He's here. We thank you. We thank you. We praise you. Hallelujah. We thank you. We thank you. We pray for you. Anybody think about it? Let's turn our head to song number five. Song number five, What I survey the wondrous cross. Song number five. When I searched there, the wondrous cross, on which the winds of glory led. My riches be my humble cross, then more comes an echo o'er my cross. Oh, say can you see by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, O'er the land of the free and the home of the brave? Oh, say can you see by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, Oh, say can you see by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, Oh, say can you see by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, We met for so long, our dear old. Amen. This time we're going to the announcements. With the following, we'll be giving the song number 113. All right, if you'd like a bulletin, just go ahead, slip up your hand, and Brother Adam will bring you one. As always, we've got the service times inside there on the upper left-hand side. We'll be back this Sunday at 1030 a.m., and again at 530 p.m., you have the churchwide soul winning below that, as well as the salvations, the baptisms, and the upcoming song schedule for this Sunday. The mega conference is in full swing. We were just up there last night to see Pastor Berzins. It was a great message and good fellowship afterwards. Of course, you've got Pastor Joe Jones this Sunday up in Tempe, so if you want to get up there to see Brother Jones, it all means do that. And then, of course, Pastor Aaron Thompson will be this Wednesday, and if you'd like to attend any of these Wednesday night services, just make sure you sign up back there, because sometimes we call an audible. If it's just a certain group of people, kind of my neck of the woods, I might just pick them up on the way out and just go straight out there. And if you didn't sign up and you're waiting at the building, we might just blow right by you. So make sure you sign up, or if you don't sign up and you want to go, let me know somehow, communicate, so I don't miss you. And then we've got a couple of soul winning trips coming up, some big ones, including the one to Toronto, Ontario, up in Canada. So that's going to be August 2nd through the 6th. I'll be participating in this. But if anyone wants to go to any of these and wants more information, feel free to speak with me. On the back, we've got a quick announcement about the little baby, John. He was born to a family out in Verity Baptist Church in Sacramento, Tushaw, and Eva Radari. Continue to pray for them. I think it was confirmed that the baby does have leukemia. That's kind of an update. I haven't heard a lot. But just keep in your prayers in the coming weeks and months that that little baby is able to heal and to live a long, happy and healthy life. And also below that, continue to pray for the expectant ladies. As a reminder, please don't let children run before, during, or after the services. There's a couple other small town reservation soul winning times listed below that. We'll quickly count up the, excuse me, the soul winning, going back to Monday. Monday, Monday, Monday. Monday, Tuesday, Wednesday, or Thursday today. All right. We'll go ahead and sing one more song before we get into the preaching tonight. Number 113. Wonderful piece. Song 113. Oh, say can you see by the dawn's early light What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? O say can you see, by the dawn's early light, What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? What so proudly we hailed at the twilight's last gleaming? Let's turn our Bibles to Acts chapter 12. 12. That's Acts chapter 12. As always, we'll read the entire chapter. Please follow along silently as Brother Gabriel reads to us from Acts chapter 12. Acts chapter 12, verse 1 to bottom of this. Now about the time, Ere the king stretched forth his hands to the back story of the church, he killed James and brother John with his sword. And because he saw it was the Jews who proceeded further to take Peter also, and then in the days of the memento breath, and when he had after anything, he put him in prison, and delivered him to the four forgives of soldiers to keep him, intending after Easter to bring him forth to the people. Peter therefore was kept in prison, and the prayer was paid to God ceaselessly of the church and to God forcefully. And when Herod would have brought him forth the same night, Peter was sleeping between two soldiers, bound with two chains, and a keeper before a door. He kept prison, and the bold angel of the Lord came upon him, a light shining in prison, and he smote Peter on the side, and raised him up, saying, Arise up quickly, and exchange the law for his hands. And the angel said unto him, Gird thyself, and bind on thy standards, and so he did. He saith unto him, Cast thy garment about me, and follow me. And he went out, and followed him, and wished not, but it was true what he had done by the angel, the fact he saw a vision. When they were passing first in the second war, they came to the iron gate, and leaped into the city, which opened to them his own court. And when they went out, and passed on in one street, and forth lived, the angel departed them. When Peter was come to himself, he said, Now I know of a surety of the Lord that sent his angels, and that delivered me out of the hand of Aaron, and from all the expectations of the people of the Jews. And when he had considered the thing, he came to the house of Mary, the mother of John, whose surname was Mark, where many would gather together to pray. And as Peter knocked at the door of the gate, the damager came to argue, and wrote him. And when she knew Peter's voice, she opened out the gate of gladness, who ran in, and told how Peter stood before the gate. And they said unto her, Thou art mad, and should constantly affirm, that it was even so. Then said they, Mrs. Angel. But Peter continued knocking, for they had opened the door, and saw him. They were astonished. The he that came unto them at the hand, told her, Peace, declared unto them, how the Lord had brought him out of the prison. And he said, Go show these things to the kings, and to the brethren, and to the partner, and went into another place. Now as soon as it was day, there was no small stir among the soldiers, before we would become a Peter. Now when Herod had sought, he found him not, to examine the keeper, in the manner that they should be put to death. And he went down from Judea to Caesarea, in their abode. And Herod was highly displeasing with them, and tired of them, and silent. But the king would point a chord to them, and have them made blasphemous to the king's chamber, to their friend, who desired peace, because their country was nourished by the king's country. And upon a sad day Herod obeyed, and the royal parable sat upon his throne, and made an oration unto them. And the people gave a shout, saying, As the voice of God, out of the neck, and immediately the angel of the Lord smote him, because he gave not God glory. And he was eaten of worms, and he of a ghost. But the word of God grew, to both of them. And Barnabas and Saul returned from Jerusalem, and they had fulfilled their ministry. And they took with them John, whose surname was Mark, without him his great first name. Lord, Heavenly Father, just thank you for your goodness, and mercy, Lord God. Thank you for taking care of us, and thank you for supplying our everything, Lord. Thank you for all you do for us, and ask for the blessed service, thank you for preaching, Lord God, and building him with the Spirit, and give us a heart of understanding, Lord. We thank you for praying, amen. Amen. So there in Acts chapter number 12, beginning of verse 1, the Bible reads, Now about that time Herod the king stretched forth his hands to vex certain of the church, and he killed James the brother of John with the sword, and because he saw it pleased the Jews, he proceeded further to take Peter also, and some things just never change. Politicians are always just trying to please the Jews, and there's a whole lot we could say about that, but we better just move along tonight. So he takes Peter, and then it says, Then were the days of unleavened bread, and when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, and tending after Easter to bring him forth to the people. So he puts him in the prison, and he puts all these soldiers with him, and he keeps them there, because Peter is just such a dangerous person. He's such a loose cannon. He's just such a threat to society. What's he doing that's so wrong? Well, he's just preaching the Bible. He's just out there preaching the gospel, preaching Jesus Christ, but there's some people in this world that they just don't like that message, and they're willing to use any means possible to stop it. We see an example of that here. The Jews obviously are opposed to the gospel. They're opposed to what's being preached. We know that. They are the persecutors of the church throughout the book of Acts, and they're using this basically government, this arm of the government, this municipality basically to get what they want, and nothing's really changed today either, has it? The same thing goes on today. The haters of God, those that hate the Lord, they turn to government. They turn to other bodies of authority to stop the preaching of God's word or attempt to do so, and nothing's changed. We have plenty of examples we could cite here tonight of people that we know, churches that we associate with that are experiencing that even to this day. Now, I don't want to focus in on that, but it's a great example of it, the fact that people who don't like the Bible and don't like God and don't like the preaching of God's word, they're going to go great lengths to do whatever they can to stop it, even if it means throwing people in jail, even if it means killing people with the sword. If they can get away with it, they'll do it. Now, he puts them in prison, and it says there at the latter half of verse 4, intending after Easter to bring him forth to the people, and I want to just touch on this use of the word Easter tonight. Now, you could come at this from all kinds of different angles. There's a lot of very long explanations that are out there, but what I'm going to attempt to do tonight is just show you why this is the proper use of the word within the context of Scripture. I'm not going to go back to the Greek. I don't speak Greek, okay? And I don't need somebody who speaks Greek to explain to me why Easter is the correct use of the word, okay? And let me just start out by saying when you have people who are producing Bibles who want you to, you know, they have an agenda to get you to buy more Bibles, right? You know, the King James Bible for the longest time, you know, for the majority, you know, I should just say for the longest time, has been the best-selling book there is. It's still the most read Bible there is. But Bible publishers, they don't care about whether or not you read your Bible. They only care about whether or not you buy a new Bible, right, which is why they have to keep coming up with new Bibles. But here's the problem. If you have a perfectly good Bible in your hand, why would you go buy a new one? If you have the trusted, true Word of God in the King James Bible, there's no need for you to go buy a new one. And what's great about the King James Bible is you can get it for free in so many different places. You can download apps. You can go online. There's playlists everywhere on YouTube. I mean, you can listen to it. You can read it. I mean, they're like the Dollar Tree. You know, it used to be you could find them in hotels, but now Gideon's is using, I think, you know, the new, I don't know, whatever new perversion of the Bible it is now. But, you know, it's so readily available, so they have to, there's an agenda to discredit the Bible today. Why? Because the love of money is the root of all evil. You know, you could say it's a satanic attack on the Word of God, and that's true. That's part of it. There is an element of that. But let's not forget the fact also that, you know, men love money. People want to profit off of other people. And if they can, you know, make a buck selling you some new book, they'll do it. But, again, they have to discredit this book. They have to discredit the Bible you already have in your hands, the one that's just so readily available, that's freely available to so many people today. They have to discredit that so you can't trust it and say, well, if I really want a Bible, I got to go buy a new one. Okay? That's a lot of, you know, a lot of times that's where these contradictions and these criticism, these lower criticisms come from. Okay? When they start to pick apart, you know, the use of what Greek word was, why it was translated to Easter, it was translated this or that. You know, I trust the King James translators that they knew what they were doing. You know, those were some very educated, very intelligent men that I would go so far as to say had the most, if not all of them, had probably a much better grasp of the Greek and Hebrew than any scholar that's alive today. Okay? And I don't think that's, you know, I don't think that's a bold statement. You know, I think that's a very true statement. I think that's a very reliable statement to say something like that. That's why when I read Easter, I just say that's what it's called. Okay? But let me go a little bit further. Go to Romans chapter four. Romans chapter number four. You see, Easter is the correct use of the word here because I believe it's making a distinction between the Passover and the resurrection. The Passover and the resurrection. Remember Christ was crucified. You had the Passover, right? And then you had the resurrection. Okay? And we have to remember who the author of Scripture is. Luke, right? Luke is not a Jew. Luke is a Christian, right? Luke is a Gentile. Luke is somebody who is familiar with the resurrection. That's what matters to him. Okay? He's not interested in the Passover. The Passover has been done away with in Christ. Look, when the veil of rent in the temple, do you think that was a significant event? When Christ is crucified and the veil is ripped down in the temple between, you know, in the holy place. It's torn down. It's rent from top to bottom. You think maybe word got around about that? I mean, it's in the book of John. You think maybe they would have figured out the significance of that? Like, oh, God's done away with all this. Right? They understood that with Christ's death, you know, there was the new covenant in Christ, that, you know, that old covenant has been done away. That the ceremonial law has been put away. That would include observing the Passover as they observed it. You know, according to Moses. So they have this real, this distinction has been made in the early church. Okay? And what we have is this new event called the resurrection. Okay? And they're going to celebrate that on a certain day. And what they, I believe, called it at that time was Easter. Okay? I believe that's why Luke uses that word there. And that's why it's being, you know, translated into that word. They knew that was a word that was probably out there. It's being translated into Easter. Think about the fact that he's using a word like church at the end of verse 1. Why is he saying that there? He set forth his hands the vex certain of the church. Who's he talking about when he's talking about the church? He's talking about the congregation of God's people, which are Christians. Right? So they're already looking at the world in this way. They're already looking at the fact that there's Christians now and Jews. There's this distinction that's being made between the Passover, which is done away with in Christ, and this new thing, which is Easter, which involves the day in which we celebrate the resurrection of Christ. This is a concept they were already familiar with. So I believe they were calling it something different already. And that's why they put this word Easter in there. You know, the resurrection is significant to Christians. That's why it's not called Passover anymore. Passover is significant to the Jews, but not to the Christians. Look at Romans, chapter 4, verse 25. Who was delivered for our offenses and was raised again for our justification. Yeah, he was delivered for our offenses. The Bible says that Christ is our Passover. Right? He was delivered. He is our Passover. He is that lamb, that blood that has been applied to the doorposts of our heart. He is that Passover. But more significant than that, more significant than the fact that he was delivered for our offenses, is the fact that he was raised again for our justification. Okay, go to Romans, chapter number 8. So you have to remember, even in Luke's day, they're seeing the significance of the resurrection. They know what day that happened on. They're making a distinction by calling it something different. That's what I believe. And I believe that's why it's translated into this word. If you look at Romans, chapter 8, and keep something in Romans 8, we're going to come back later in the sermon. But he says in verse 34, who is he that condemneth? It is Christ that died. Again, there's no, we're not downplaying the death of Christ. But notice here, Paul goes on, yea, rather, he says, is that is risen again. You know, it's great that Christ has died, but even greater than that is the fact that he has risen again, and is that even at the right hand of God, who also maketh intercession for us. You know, the resurrection is significant to the Christian more so than the Passover that the Jews were observing. Okay, because that has been done away. You say, is he really doing that? Is he making a distinction there? Just one example. Go to John chapter 11, John chapter 11. The Bible says in John chapter 2, verse 13, and the Jews' Passover was at hand, and Jesus went up to Jerusalem. Who's Passover? The Christians? Luke's? The New Testament churches? No, the Jews. They're Passover. So you can see this distinction is being made even in the Gospel of John. He says it again in John 6, and the Passover, a feast of the Jews was nigh. Right? And you say, yeah, but he's talking about in Jesus' day, yeah, but he's writing it after the fact. And he's calling it, it's the feast of the Jews. It's their Passover, not ours. We don't celebrate the Passover, we're celebrating Easter. We're not celebrating, you know, looking for that atonement. We're not looking for that sacrifice. Christ has already come, Christ has already made that, we're celebrating the resurrection. We're celebrating not just the fact that we already have been delivered, we're celebrating the fact that we have been justified through the resurrection. There's a distinction there. And that's why I believe Luke is, or it's being interpreted rather, in this way as Easter. Look at, again, John 11, chapter 55, just another example of John making a distinction between the Passover and the resurrection. And the Jews' Passover was nigh at hand. And many went out of the country up to Jerusalem before the Passover to purify themselves. So even as he's referring back to all of this in the time of Christ, he's saying it was the Jews' Passover, because it's already done in John's day, it's already over with. He's saying it's distinct now, it's different. So again, the Jews, you know, they're still looking for their Messiah, aren't they? That's why it's their Passover. Our Passover is already crucified for us, it's Christ. And he's, you know, he has delivered us from our offenses, and he's been risen again. We're not looking for a second sacrifice, we're not looking for another Messiah. He's already risen. He's at the right hand of the throne of God, making intercession for us. That's why it's the Jews' Passover, because they rejected their Messiah. They rejected him. They're still looking for another one, and in case you're wondering who that is, it's the Antichrist. That's who they're going to embrace wholeheartedly, along with the rest of the world. Jesus said, I am come in my Father's name, and you receive me not. If another shall come in his own name, him you shall receive. So you reject me, you're going to keep looking for someone else, and when he shows up, the Antichrist, in his own name, you'll receive him. So you can see why John is making a distinction. You can see why even Luke here, it appears, is making a distinction. The translators seem to understand that this distinction was there. That's why I believe they were careful to translate that word into Easter. And, you know, you could preach a whole sermon just on this. There's a lot of other things, you know, take it from different angles. The different angles people try to explain this. The KJV apologists that are out there that are well-intentioned, but get it wrong, and they get off on these crazy things that Easter was this pagan holiday. They'll say, oh, well, see, it says there, then was the Days of Unleavened Bread, and he was intending after Easter to release him. And that means that Easter would have come at the end of the Days of Unleavened Bread, when we know it comes, you know, or the Passover, where Easter would have come at the end. A Passover, we know, came before Exodus 12. So they say, so this is Herod's holiday, Easter, this is after the Days of Unleavened Bread, Passover's already come and gone, but that's not what's going on there. Okay, the Days of Unleavened Bread, it's just, I mean, it's about that time, it's just giving you a time frame, okay, when these things happened. But I don't want to spend all night on this, this is a long chapter. But, you know, you got to kind of touch on that, because, again, people will read that word, and they'll just go off on all these things, and then people will scratch their heads in church, and then they'll get on the internet. And what's the word with Easter? And they'll say, then they'll read, should Christians celebrate Easter? And then they'll read how it's, you know, Easter comes from the word Ishtar, you know, Ashtar, and is this pagan goddess, or this, you know, pagan rabbit that they used to worship, the goddess of fertility, and then they get all bent out of shape, and then it's like, well, then why is the Bible using it? Right, and then they'll say, you shouldn't celebrate Easter. Well, it seems to me like what's really going on is that there's a distinction being made between the Passover and the resurrection of Christ, by all means, celebrate the resurrection of Christ. You don't have to hide a bunch of eggs around your house in order to do that. You don't have to bite the head off of a chocolate bunny in order to celebrate Easter, okay? Now, if you want to do those things, you know, that's between you and God, you do whatever you want. You know, I might partake in some jelly beans, okay? You know, but I'll do that any time of year, you know? Do I have to abstain that one day out of the year so I'm not a pagan worshiper, right? I just don't eat, you know, I thank the Lord that I am not like other men, you know? I'm not like this Christian over here, you know, I don't eat jelly beans on Easter, and I don't put a Christmas tree in my house either because I'm so holy, okay? No, we should celebrate Easter, we should celebrate the resurrection of Christ, that's the distinction that's being made there, I believe. Let's move along in the story there, it says in verse 5, Peter therefore was kept in prison, but prayer was made without ceasing of the church unto God for him. And when Herod would have brought him forth the same night Peter was sleeping between two soldiers, I mean, this is how dangerous Peter is. Put him in the jail, put a bunch of soldiers with him, bind him to soldiers, make sure they stay right next to him, right? They don't want, I mean, the people have been escaping out of jail repeatedly already, they've been catching the apostles, they've caught Peter and John before, and they just, you know, they're constantly getting out of jail and they can't explain it, okay? So now they got him though, now we figured it out, third time's the charm, we're going to put a couple of soldiers right next to him, okay? That should fix it, right? And the keepers before the door kept the prison, and behold the angel of the Lord came upon him, and a light shined in the prison. So he's waking Peter up, this is a miraculous thing, and then it says, and he smote Peter on the side, right? And raised him up, so Peter's laying down, and I always get a kick out of the story. I didn't mean that as a pun either, a pun not intended, a kick out of the story, because, you know, he's laying down, that's how I get it, he smote him on the side, right? He wasn't like, Peter, Peter, you know, wake up, it was, hey, rise, be going, right, he kicked him, smote him on the side, it was a rude awakening, right? And he raised him up saying, arise quickly, and his chains fell off from his hands, right? You know, you can make a whole sermon right out of that, you know, you want God to work in your life, well, you know, he might do some things you don't like, he might, you know, end up kicking you. Sometimes we need as Christians a swift kick in the side, right? Or elsewhere. Sometimes God has to smite us, sometimes we have to be smote, we have to be kicked and woken up and alerted, okay? And raised him up saying, arise quickly, and his chains fell off from his hands, and the angel said unto him, gird thyself and bind on thy sandals, and so he did, and he saith unto him, cast thy garment about thee and follow me, and he went out and followed him, and wist not that it was true which was done by the angel, but thought he saw a vision. So he thinks he's dreaming, right? Surely no angel would kick me, right? This must be a dream. We all know how gentle the Lord is and everything. I would have been woken up much more nicely if this were really happening, right? This isn't how it's happened before. So he's having this vision. I'm just giving you the inner monologue of Peter that probably never crossed through his mind. When Peter first, excuse me, when they were past the first and the second ward, they come onto the iron gate that leadeth the city which opened to them of his own accord. You know, all these cool, these are just cool stories in Acts, right? He's getting woken up by the angel, chains are falling off, there's a light shining, he's taking him through the first and second ward, right past all the guards, you say, how come they didn't see him? I don't know. Were they invisible? Did he blind them? It's miraculous. Then he gets to this giant iron gate and it just opens up all by itself, right? They went out and passed on through one street and forthwith the angel departed from him. And when Peter was come to himself he said, now I know of a surety that the Lord hath sent an angel and hath delivered me out of the hand of Herod and from all of the expectation of the people of the Jews. And we had considered the thing, he came to the house of Mary, the mother of John, whose surname was Mark. So this is John Mark's mother's house, okay? Where many were gathered together praying. Now, I'm just going to point out a few things here about this as well. It says that he comes to the house of Mary, the mother of John, whose surname Mark. So this is John Mark. And we're going to read more about John Mark in the preceding chapters over the next couple of weeks. He's a character that comes up and is mentioned in the epistles as well. We'll see one of them tonight. But I don't know how common this teaching is out there, but I have heard it in person. That some people would suggest that John Mark is Peter's son, okay? So I just want to take a minute and just thoroughly debunk that because I don't believe that, okay? And I'm going to take the long way around to do this, all right? But you say, why would anyone think that? First of all, why would anyone even think that John Mark is Peter's son? Well, they could turn to 1 Peter 5, verse 13. I'll just read to you. It says, the church that is at Babylon, elected together with you, saluteth you, and so doth Marcus my son. Okay? So there, and I believe that's the same Marcus. That's the same John, Mark, Marcus. I believe these are all referring to the same person, okay? And they're saying, hey, that, you know, he calls him his son. Yeah, but that doesn't mean anything, okay? That doesn't necessarily mean, I'm not saying it's meaningless, but what I'm saying is it doesn't necessarily mean that they're related, that they're father and son. Because if you remember, Paul called Timothy his son in the faith, right? He called him his son. Paul repeatedly called, referred to people in the church as his children. You know, he used that relationship, he likened that relationship he had with believers, you know, often. He used that illustration often to, you know, when he was explaining, you know, like a nursemaid that cherishes her child, right? He uses that illustration often, okay? So I don't think that's a good proof text, okay? Because we know Timothy in chapter 16 of Acts that his father was a Greek, so we know who his paternal father was, okay? Now, the other thing you could come at this is from the fact that some of John Mark's specific relations are mentioned, okay? Look, if Peter was the father of John Mark, why wouldn't the Bible just say it? James and John, the sons of Zebedee. I mean, the Bible just says it. Like, why all of a sudden, is it like this mystical thing? It's like this mystery that we have to figure out. Is it really that important? You know? But people believe this, and they kind of feel like, when I've heard people from time to time mention this, they feel like, well, I believe, you know. Like, they figured something out. And it's kind of funny because it's like, no, you didn't. You're wrong, okay? And it's not a big deal, you know? It's not a big deal. But I'm going to make it a big deal tonight, so. Verse 12, first of all, shows us that John Mark is the son of Mary, whose house is in Jerusalem. So this is all taking place in Jerusalem. And that would have made Mary Peter's wife, right? If Peter is John Mark's father, then that would mean that Mary, John Mark's mother, would be Peter's wife, right? But Peter, and this is taking place in Jerusalem, Peter didn't live in Jerusalem, okay? He was found in, it says in John chapter 1, I'll just read to you in verse 44, now Philip was of Bethsaida, the city of Andrew and Peter, okay? So that's where he was of, but he was found in Galilee, alright? So he's not dwelling in Jerusalem. And we know that Peter was married and had a wife, right? Jesus healed his mother-in-law, okay? But that wasn't in Jerusalem. Acts 12 is taking place in Jerusalem. And I'll just remind us very quickly of what's taking place very quickly through, you know, the preceding chapters. In Acts chapter 8, remember in verse 1, it said, at that time there was a great persecution against the church which was at Jerusalem, and they were all scattered abroad throughout the region of Judea and Samaria except the apostles, showing us that the apostles remained in Jerusalem, okay? So when Herod is stretching forth his hand and killing James, the brother of John, and he's taking Peter, where is he doing that at? Where they are, obviously. That's taking place where they are, and where do the Bibles tell us that they were? In Jerusalem, that's where the apostles were. Remember last week, Acts chapter 11 verse 29, then the disciples determined to send relief unto the brethren which dwelt in Judea by the hands of Barnabas and Saul, right? So they're sending relief into Judea, which is where Jerusalem would have been, by Barnabas and Saul, and then if you look at the last verse of tonight, chapter 25, and Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry and took with them John, whose surname is Mark. That can kind of be confusing for people. They can think, well, what's going on? How are they returning to Jerusalem? They can't kind of piece that together sometimes. But you've got to remember the Bible reads like a novel. It's going to jump around, even in a chapter. It's going to give you a glimpse of what's going on here. It's going to refer back to this. It's just like any other book, okay? It's not everything is just laid out in a perfect chronological order. It's telling you what's going on with this guy, what's happening here with Peter, and then it jumps back to Barnabas and Saul, okay? So Barnabas and Saul had been sent into Jerusalem, and then it's talking about the fact that they had returned back to Antioch, which is why next week in Acts chapter 13 verse 1, the church was at Antioch. That's where the Holy Ghost separates Barnabas and Saul into the work which he has called them to, okay? That happens in Antioch. So verse 25 of Acts chapter 12 is just reminding us that Barnabas and Saul had come into Jerusalem, and then they returned to Antioch, and they had brought John Mark with them from Jerusalem, okay? I'm sure everyone gets it. But the point is this, is that this is all taking place in Jerusalem. That's not where Peter's from. That means that this Mary is not his wife, okay? Because that's where she's living. That's another proof. And I could probably just save this a bunch of time. Go to Colossians chapter number 4. By just pointing out the fact that John Mark is the nephew of Barnabas. The Bible just flat out says that, okay? And there's no relationship between Barnabas and Peter. Well, how do you know? I mean, the Bible kept that a secret, right? Like, Peter and Andrew, his brother? It tells us all these other relationships that people have among the disciples and believers. Why would it keep that one secret, okay? There's no relationship between Barnabas and Peter, at least no familial bond, right? They're not related. Colossians chapter 4 verse 10, Aristarchus, my fellow prisoner, saluteth you, and Marcus, sister's son to Barnabas. Sister's son. What is your sister's son? Your nephew, right? I know, I had to stop and scratch my head for a minute too, okay? And also, and I've preached a whole sermon on this, you know, John Mark, you say, well, what's the significance there with Peter then? Like, why is Peter calling him in 2 Peter, you know, his son, right? Because obviously Peter was a major influence. Think about it. He's going to his mother's house. Peter is going to John Mark's mother's house, right? So obviously, he's very familiar with John Mark. He's been a major influence on John Mark. He's somebody that he has brought up and that we'll later see that John Mark goes on, you know, into the ministry with Paul and Barnabas. Okay? And there's more details about that. But also, you know, John Mark, I believe, is the young man that fled naked in Mark chapter number 14. And I've preached a whole sermon on that. And I use some of these same proofs. He lives in Jerusalem. And what we'll see later in Acts is that unpreparedness kind of fits in with John Mark's, you know, early immature nature. Because you remember John Mark later, Paul refuses to take him with him because he did not go with us to the work. And it was such a sharp contention that Paul and Barnabas actually split over it. And that Barnabas took Mark with him, okay? So it shows that John Mark is one of these people that had to grow, right? So that idea of him having to grow, it kind of ties in with Mark. You know, the book of Mark, the Gospel of Mark, of which John Mark is the author. And I believe he's just referring to himself in third person the same way the apostle John did when he wrote the book of John. This is that disciple whom Jesus loved, right? We saw that Sunday night. And I believe John Mark maybe isn't too, you know, keen on kind of outing himself. Yeah, I'm that guy that ran away naked in the, you know, in the Garden of Gethsemane, right? And it also ties in, it shows that he was kind of somebody who was unprepared. Somebody who didn't really have a lot of foresight or really didn't consider, you know, what could happen, okay? He kind of has this immature nature. And there's so many lessons that we can learn just from that, but I don't want to get ahead of myself. He'll pop back up in the next few chapters a couple times. But let's just move along here, okay? In Acts chapter 12 and verse 13. It says, And Peter knocked at the door of the gate. So where are we at in our story? Peter gets freed by an angel miraculously. He gets led out of the prison. He goes up to Mary, John Mark's mother's house, and starts knocking at the door. And this is another, this, you know, the Bible has a sense of humor, I think. You say, why are some of these stories in there? Why are some of these details in there? Because I think God wants the Bible to be enjoyable reading. I mean, it already is without some of the humor, but, you know, a little sugar helps the medicine go down sometimes, as they say. And, you know, I believe that some of this stuff is mentioned just purely because, you know, one, it makes it more relatable. You know, maybe we could relate to a John Mark, like, oh, I've been caught unprepared. You know, or maybe even Rhoda here, which I think is kind of a humorous story. He knocks at the door, and a damsel, right, came to Harken named Rhoda. So she's in the house. And when she knew Peter's voice, she opened not the gate for gladness. She's so excited that Peter's here that she's so happy that she doesn't even bother to open the gate. Peter, it's you! And she runs away, right? And Peter's like, I just escaped from prison. Would you mind letting me in? I'm looking for a safe house. I'm looking for a place to, you know, to hide. And she runs away from the gate. You know, it's a funny story, which is why they called her Rhoda, right? No, I'm just kidding. Because she's a little bit of a ditz. No, I'm just kidding. Right? But it is funny. She's so excited that she just runs away. And she goes and tells everybody, look, Peter's at the gate. And they're like, why didn't you let him in? I don't know. I was just so excited. Right? And they said to her, thou art mad. Maybe she's got a little bit of reputation. I don't know. But she constantly affirmed that it was even so. She's saying, no, it is Peter. You're crazy. Peter's in jail. I'm telling you, it's him. They said, it is his angel. You know, it's like, it's his spirit. Like, he's dead. You know, it's just his soul coming to haunt us now or something like that. Much more reasonable explanation, Rhoda. But Peter continued knocking. So, I mean, you just get the picture. Peter's just like, he's got sore ribs. You know, he got smote by an angel. He's been laying on some damp floor with a bunch of stinky soldiers. You know, and now he's at the gate and he's knocking. And this damsel comes, Peter, yeah, yeah, hey. And she goes running off. Come back. You know, don't know when they're going to catch up to me. And he just keeps knocking. You know, keep knocking. Would you let me in? But Peter continued knocking. And when they had opened the door and saw him, they were astonished. You know, and then all of a sudden, no one gives Rhoda her dues, right? But he, beckoning unto them with the hand to hold their peace. So he's trying to quiet them down. They're all getting excited. Peter, you know, he's like, shh. You're going to get me away. He declared unto them how the Lord had brought him out of the prison. So he tells them the whole story. And he said, go show these things unto James and to the brethren. And he departed and went into another place. He's thinking, you guys are going to get me busted. You know, Rhoda, I love you. But, you know, you're going to get me away. The rest of you guys, you can't keep it down. This isn't time for a party. I got to get out of here. Just go tell James and the brethren, okay? I got to hide somewhere else. Where? Under a bridge. I don't know. Back in the prison. I don't know. But he says, show these things unto James, right? But, so obviously this isn't really referring to the James we saw at verse 1. James, the brother of John, right? That's who Herod killed, right? Herod killed that James. So this is a different James. And I believe this is James, the brother of the Lord. That's who this is referring to, okay? If you would, go back to Romans chapter 8. Romans chapter 8. It'll probably be a quick one tonight, but, you know, I've said that before. I am already on the last page of notes. We kind of blew through a lot of that. You have to remember that there is James, the brother of the Lord's brother. Remember in Galatians chapter 1, but Paul testifying said, other of the apostles saw a nun save James, the Lord's brother, okay? That's referring when he went to Jerusalem, okay? So that's where James is dwelling. James, the brother of the Lord, is also related to Jude, right? So we're dealing with a lot of relationships tonight, right? Kind of dealing with these issues. John Mark, Mary's son, is not Peter's brother, but he is Barnabas' nephew, right? We're kind of talking about these familial bonds tonight. And then you have James, the brother of John, being slain. So it's another bringing up of a relationship there, a relation. Then this other James, who is the brother of the Lord, is brought up, okay? And James is not only the brother of the Lord, but he's also related to Jude, which was also the brother of the Lord. Jude, the servant of Jesus Christ, and the brother of James, Jude 1-1. To them that are sanctified by God the Father and preserved in Jesus Christ and called. Then you have James, the book, James chapter 1 verse 1, which I believe was written by James, the brother of the Lord. James, a servant of God and of the Lord Jesus Christ to the twelve tribes which are scatted abroad. Greeting, right? So it's interesting that both Jude and James are related to the Lord, but in their epistles that they don't use that. They don't mention that, do they? They don't throw that out there. Now if you were related to Jesus, you think you might name drop that? People like to name drop a little bit, don't they? Well I know so and so, you know. People like to get the picture with the preacher. People like to get the signature. And that's fine, I don't see anything wrong with that. But people are kind of into that. Like, well you know, I happen to know so and so personally. Maybe even on a deeper level than you do. I'm a little close to this person. Oh, you're a big fan of the Lord, huh? Well, I'm his half-brother. You have the same mom. You'd think that would be something you'd brag. I mean, I would probably be tempted to brag about it, just being honest. But they don't do that in their epistles. They don't say, Jude, the brother of Christ. James, a servant of God and a brother of the Lord Jesus Christ. So show some respect. You've got to remember, they doubted Christ at first. They doubted him. They doubted that he was who he said he was. What's interesting though, is that though they're both related, because again, that's kind of the theme that we're dealing with right now tonight. Is this theme of relations, right? John Mark is Mary's son. He's Barnabas' nephew. James, the brother of the Lord. We're kind of dealing with that. That's kind of the theme tonight. And although James and Jude are both physically related, you know, they're half-brothers obviously, to the Lord Jesus Christ. They both refer to themselves as servants. That's the title that they put out there. That's how they want to be known. They don't want to say, oh yeah, I'm the half-brother of the Lord. You know, we had the same mom on earth. They're saying, no, we're his servants actually. Because what's more important than me being related to him, what's more important than him being my half-brother is the fact that he is my savior. That he is my Lord. And that I serve him. Okay? Both refer to them as servants. Now you're there in Romans chapter 8. You know, we're related to the Lord too. And it's a blood relation. You know, it's through the blood of Christ, right? We're blood brothers. We're kinsmen with the Lord through his blood. Whosoever, you know, to them give you power to become the sons of God, even that believe on his name. You know, if we believe on the name of the Son of God, we're born again. We become God's children. And Jesus Christ is the Son of God. So in a sense, we are related to the Lord. You know, spiritually. Obviously, it's not the same familial bond as, you know, you have with a member of your physical family. But it is still a bond. It is still a relationship. Right? We are still counted as brethren with the Lord. Right? Hebrews tells us he was not ashamed, you know, to call them brethren. Okay? Romans chapter 8 verse 16. The Spirit itself beareth witness with our spirit that we are the children of God. And Christ was the Son of God. Right? God the Father. So we are related in that sense. It's like we're siblings almost. Okay? And I don't mean that irreverently. I'm not trying to make light of Christ, you know, how he is magnified and exalted and downplay his deity by any means. But I'm making a greater point here. Okay? Because James and Jude, they were physically related to the Lord. They were half brothers. Yet in their epistles, they refer to themselves not, they don't even mention that. It's something you have to kind of pay attention to in your reading. Other people point that out. They prefer to be known as servants. Okay? And now we are the children of God. Look at verse 17 of Romans 8. And of children, then heirs. Heirs of God. And joint heirs with Christ. You are a joint heir. Now what is an heir? Someone who inherits something. Right? We are an heir to something, there's something that's coming to us. You think of the term, an heir to the throne. Right? They're going to receive that throne. Well we're going to receive a kingdom with Christ. We will rule and reign with Christ. Not to the same degree. Obviously he is the ultimate authority, but he will give us power. He will give us authority. We will be joint heirs with Christ. So in a sense, an heir is someone who inherits something. We're the children of God. That's where our inheritance is coming from. We're joint heirs with Christ. We're related. It's a blood relation because it's through the blood of Christ. And look, that's something by all means we should get excited about. That's something that we should remind ourselves of. That's something that we should use to motivate us. That's something we can hold our heads up about. Look, you're an heir of Christ tonight. You might not have everything that the world has. You might not have some big fancy title that the world has. You might not have a desk, a big wooden desk with a gold plaque on it that says, Doctor, PhD, or some fancy title. Your name might not be in your face on some giant billboard. It's maybe a good thing. Someone said, that's what you need to do, Deacon. Put your face up on that billboard for the fifth anniversary. I said, I want them to come, not go. Look at this mug, some twelve foot image of my face. They'll never show up. We might not be known far and wide. We might not be invited to all of high society's events. And you know what? Honestly, you can have it. Who cares? We've got something they can never claim. I'm a joint heir of Christ. Can you say that? I'm an heir to the kingdom of God. It's his good pleasure to give me the kingdom. I've been bought with a price. I'm a child of God. His spirit bears witness with my spirit that I am God's child. I don't care what unsaved person, I don't care what office they attain to, what high position they get. If they can't say that, they can't say nothing. They've got nothing worth bragging about. And they can have it. Some admiral, some general, some president, some senator. Big whoop. You know, I'd rather be able to say, hey, I am a joint heir with Christ. I am God's child. I'm blood relation with the Lord. That is something to get excited about. And not get caught up in all the vainglory of this world. But you know what's even a better title than that? Servant. Servant. I mean, James and Jude, that's what they could have said. Brother of the Lord. I am Jude, the Lord's brother. I am James, the Lord's brother. And you know, we can say that too, but that's not what they said. They said servant. You know, and maybe we need to remind ourselves sometimes that we are co-heirs with Christ, that we are God's child. We need to be reminded of that, of what's to come to us, that we are co-heirs with Christ. We need that. But let's never forget what's really the most important title. It's the one James and John elected to use. Servant. That's the greatest title. Look at the last half of the verse there at 17. Let's read the whole thing again. And if children then heirs, heirs of God, and join heirs with Christ, if so, that we suffer with him, that we may also be glorified with him. We have to suffer. We have to be willing to suffer too. Servants suffer. Look, a lot of people can be heirs. A lot of people can be the children of God. A lot of people can get saved and they can have that witness, the witness of the Spirit, witnessing with their spirit that they are the children of God. But if they're not willing to suffer, then they're not willing to serve. And what is a co-heir? What is somebody who's going to inherit something? Who's going to get the reward? The servant. I understand we're all going to, if we're saved, we're all going to end up in the kingdom. But we're not all going to get to rule and reign to the same degree. And I know I've been over that many times. And we say, well, you know, I'm happy just to sweep the floors. You'll change your tune in heaven. I believe that. I'm sure you're not going to go through heaven moping. You might go through heaven mopping. But you won't go through it moping. You'll still be glad to be there. But you don't think maybe the thought might pass through your mind. Man, I could have had a bigger mansion. I could have had more rewards. I could have done more. I could have had more authority. I could have been closer to the Lord. I mean, I know God's big, you know, but God is going to occupy a particular space in heaven. And there's going to be a certain group of people that are allowed to get closer to Him. The four and twenty elders are pretty close. And then, you know, I believe we're just going to be at further and further distances from the Lord. I mean, how close are you going to be to the Lord in heaven? It's going to be determined how close you are on earth. How much of a servant you were. What's it going to take to serve? Suffer. Well, I don't think anyone should suffer, you know, just to serve God. Have you been paying attention through the chapter? James, the brother of John, was killed in verse one. And James was no slouch. He's John's brother. I mean, early on he's taken out. The Lord allows him to die. Because sometimes that's what happens. Peter's been to jail several times now. And God's already told him, hey, you're going to die for my name later. Someone's going to bind you and take you where you wouldn't want to go. And he knows that's his end. But you know what? That didn't stop him from suffering. Well, I'm out of jail again. Where's the first place he goes? Right back to the brethren. Hey, tell them I'm out. Let's get back to work. Because suffering is just par for the course for the servant. You know, and what we call suffering today would really just be chalked up as inconvenience at best. You know, a lot of the times we'll be like, oh, I'm suffering for God. It can't even count as that. But you know, that's the greatest title that any of us could have. Servant. Whosoever shall be greatest among you, let him also be your servant. You want to be the greatest? You have to be the servant. Right? That's what Jesus said. So it's great to be a blood relative, right? It's great that we saw all these different relationships tonight. It's great that we have a relation with the Lord. It's great that we have that blood relationship through the blood of Christ. We've been made the children of God. It's great. It's a great title. I'm not downplaying that. But what's better is to be a servant. Let's go ahead and close the word of prayer. Dear Lord, again, thank you for the great opportunity we have in this life to serve you and to earn rewards in heaven. And Lord, I pray you'd help us to do that, Lord, and to be willing to suffer to whatever greed we need to, Lord. And we thank you that, Lord, you always put a hedge of protection around us, that nothing comes into our life that you don't allow, Lord. That you don't let us to suffer above that we are able, Lord. And I pray that you'd continue to bless this church and, Lord, continue to help us to serve you in the days, weeks, years, months, and years to come, we ask in Christ's name, Amen. All right, we'll go ahead and sing one more song before we go. Let's open up our hymnals to song number 389. Song number 389, bring them in. Song number 389. Let us pray. Far from the shepherds, fall away. Bring them in, bring them in. Bring them in from the fields of sin. Bring them in, bring them in. Bring the one who comes to Jesus. Before the selfish shepherds cry, They'll bring the wandering ones to find. Who'll bring the lost ones to the throne? Let them shelter from the cruel. Bring them in, bring them in. Bring them in from the fields of sin. Bring them in, bring them in. Bring the one who comes to Jesus. Let us pray. Far from the shepherds, fall away. Far from the shepherds, fall away. Let us pray. Far from the shepherds, fall away. Far from the shepherds, fall away. Bring them in, bring them in. Bring them in from the fields of sin. Bring them in, bring them in. Bring the one who comes to Jesus. Amen. Thank you for coming. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed. The ark is blessed.