About that time ( kat' ekeinon ton kairon ).

Same phrase in Rom 9:9. That is, the early part of a.d. 44 since that is the date of Herod’ s death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45.

Herod the king ( Hērōidēs ho basileus ).

Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine a.d. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Mat 2:22).

Put forth his hands ( epebalen tas cheiras ).

Second aorist active indicative of epiballō , old verb, to cast upon or against. The same idiom with tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Act 4:3; Act 5:18.

To afflict ( kakōsai ).

First aorist active infinitive of kakoō , old word to do harm or evil to (kakos ), already in Act 7:6, Act 7:19. Outside of Acts in the N.T. only 1Pe 5:13. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. Act 6:14). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus ( Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

James the brother of John ( Iakōbon ton adelphon Iōanou ).

He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mar 10:38.; Mat 20:23). James is the first of the apostles to die and John probably the last. He is not James the Lord’ s brother (Gal 1:19). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius ( H.E. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him.

Killed with the sword ( aneilen machairēi ).

The verb is a favourite one with Luke (Act 2:33; Act 5:33, Act 5:36; Act 7:28; Act 9:23-29; Act 10:39, etc.). Instrumental case and Ionic form of machaira . The Jews considered beheading a shameful death as in the case of the Baptist (Mat 14:10).

That it pleased the Jews ( hoti areston estin tois Ioudaiois ).

Indirect assertion with the present tense estin retained. Areston is the verbal adjective from areskō followed by the dative as in Joh 8:29.

Proceeded to seize ( prosetheto sullabein ).

A patent Hebraism in Luk 20:11. already, and nowhere else in the N.T. It occurs in the lxx (Gen 4:2; Gen 8:12; Gen 18:29, etc.). Second aorist middle indicative of prostithēmi and the second aorist active infinitive of sullambanō . Literally, he added to seize, he seized Peter in addition to James.

The days of unleavened bread ( hēmerai tōn azumōn ).

By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother’ s house the disciples gathered (Act 12:12).

When he had taken him ( piasas ).

See note on Act 3:7 for same form.

He put him in prison ( etheto eis phulakēn ).

Second aorist middle indicative of tithēmi , common verb. This is the third imprisonment of Peter (Act 4:3; Act 5:18).

To four quaternions of soldiers ( tessarsin tetradiois stratiōtōn ).

Four soldiers in each quaternion (tetradion from tetras , four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter’ s previous escape (Act 5:19) and so took no chances for connivance of the jailors.

After the passover ( meta to pascha ).

The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival"(Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus.

To bring him forth ( anagagein auton ).

Second aorist active infinitive of anagō , to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. Joh 19:13).

To the people ( tōi laōi ).

Ethical dative, in the presence of and for the pleasure of the Jewish people.

Therefore ( men oun ).

Because of the preceding situation.

Was kept ( etēreito ).

Imperfect passive, continuously guarded, waiting for the feast to be over.

But prayer was made earnestly ( proseuchē de ēn ektenōs ginomenē ).

Probably de here is not adversative (but), merely parallel (and) as Page argues. It was a crisis for the Jerusalem church. James had been slain and Peter was to be the next victim. Hence "earnestly"(late adverb from ektenēs , strained, from ekteinō , to stretch. In the N.T. only here, Luk 22:44; 1Pe 1:22) prayer was going up (ginomenē , present middle participle, periphrastic imperfect with ēn ). It looked like a desperate case for Peter. Hence the disciples prayed the more earnestly.

Was about to bring him forth ( ēmellen prosagagein or proagagein ).

The MSS. vary, but not anagagein of Act 12:4.

The same night ( tēi nukti ekeinēi ).

Locative case, on that (very) night.

Was sleeping ( ēn koimōmenos ).

Periphrastic middle imperfect.

Bound with two chains ( dedemenos halusesin dusin ).

Perfect passive participle of deō , to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter).

Kept ( etēroun ).

Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (Joh 21:18)? Jesus had not said, as Furneaux does, that he would die by crucifixion.

Stood by him ( epestē ).

Ingressive second aorist active indicative of ephistēmi , intransitive. This very form occurs in Luk 2:9 of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of ephistēmi occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form apestē (departed from, from aphistēmi , stood off from) of the disappearance of the angel in Act 12:10.

In the cell ( en tōi oikēmati ).

Literally, a dwelling place or habitation (from oikeō , to dwell, oikos , house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T.

He smote Peter on the side ( pataxas tēn pleuran tou Petrou ).

More exactly, "smote the side of Peter."Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 a.m. and 6 a.m., hours when changes in the guards were made.

Rise up ( anasta ).

Short form ( Koiné[28928]š ) of anastēthi , second aorist active imperative of anistēmi , intransitive. So also Act 9:11 (Westcott and Hort text); Eph 5:14.

Fell off ( exepesan ).

Second aorist active with a ending like first aorist of expiptō , old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

Gird thyself ( zōsai ).

Direct middle first aorist (ingressive) imperative (Robertson, Grammar , pp. 806f.) from zōnnumi (zōnnuō ). Old verb, but in the N.T. only here and Joh 21:18 (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the chitōn or undergarment.

Bind on ( hupodēsai ).

Indirect middle (by yourself or for yourself) first aorist imperative of hupodeō , to bind under, old verb, only three times in the N.T. (Mar 6:9; Act 12:8; Eph 6:15 (middle)).

Sandals ( sandalia ).

Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and Mar 6:9. In the lxx used indiscriminately with hupodēma .

Cast about thee ( peribalou ).

Second aorist middle (indirect) imperative of periballō , old and common verb to throw around, especially clothing around the body as here. The himation (outer garment) was put over the chitōn . It was not a hurried flight.

Follow me ( akolouthei moi ).

Present (linear) active imperative, keep on following me (associative instrumental case).

Wist not ( ouk ēidei ).

Past perfect of oida used as imperfect, did not know.

Followed ( ēkolouthei ).

Imperfect active, kept on following as the angel had directed (Act 12:8). That it was true (hoti alēthes estin ). Indirect assertion and so present tense retained. Note "true"(alēthes ) in the sense of reality or actuality.

Which was done ( to ginomenon ).

Present middle participle, that which was happening.

Thought he saw a vision ( edokei horama blepein ).

Imperfect active, kept on thinking, puzzled as he was. Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Rom 1:22 or accusative of general reference as in Act 5:36; Act 8:9 (Robertson, Grammar , pp. 1036-40). Peter had had a vision in Joppa (Act 10:10) which Luke describes as an "ecstasy,"but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.

When they were past ( dielthontes ).

Second aorist active participle of dierchomai , transitive with dia in composition.

The first and the second ward ( prōtēn phulakēn kai deuteran ).

It is not clear to what this language refers. Some take it to mean single soldiers, using phulakēn in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward"means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain.

Unto the iron gate that leadeth into the city ( epi tēn pulēn tēn sidērān tēn pherousan eis tēn polin ).

Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, Grammar , pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape.

Opened to them ( ēnoigē autois ).

Second aorist passive indicative of anoigō , the usual later form though ēnoichthē (first aorist passive) occurs also, was opened.

Of its own accord ( automatē ).

Old compound adjective (autos , self, obsolete maō , to desire eagerly, feminine form though masculine automatos also used as feminine). In the N.T. only here and Mar 4:28. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps"(katebēsan tous hepta bathmous ), an interesting detail that adds to the picture.

One street ( rhumēn mian ).

The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed"(apestē ) see note on Act 12:7.

Was come to himself ( en heautōi genomenos ).

Second aorist middle participle of ginomai with en and the locative case, "becoming at himself."In Luk 15:17 we have eis heauton elthōn (coming to himself, as if he had been on a trip away from himself).

Now I know of a truth ( nun oida alēthōs ).

There was no further confusion of mind that it was an ecstasy as in Act 10:10. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 a.m.

Delivered me ( exeilato me ).

Second aorist middle indicative of exaireō . The Lord rescued me of himself by his angel.

Expectation ( prosdokias ).

Old word from prosdokaō , to look for. In the N.T. only here and Luk 21:26. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.

When he had considered ( sunidōn ).

Second aorist active participle of suneidon (for the defective verb sunoraō ), to see together, to grasp as a whole, old verb, but in the N.T. only here and Act 14:6, save the perfect indicative sunoida (1Co 4:4) and participle (Act 5:2). It is the word from which suneidēsis (conscience) comes (Rom 2:15). Peter’ s mind worked rapidly and he decided what to do. He took in his situation clearly.

To the house of Mary ( epi tēn oikian tēs Marias ).

Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Col 4:10), was also a man of property or had been (Act 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son"(1Pe 5:13) and whom he had met here. The upper room of Act 1:13 may have been in Mary’ s house and Mark may have been the man bearing a pitcher of water (Luk 22:10) and the young man who fled in the Garden of Gethsemane (Mar 14:51.). There was a gate and portress here as in the house of the highpriest (Joh 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself.

Were gathered together and were praying ( ēsan sunēthroisōmenoi kai proseuchomenoi ).

Note difference in the tenses, one periphrastic past perfect passive (sunathroizō old verb, in the N.T. here only and Act 19:25 and the uncompounded throizō in Luk 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, hikanoi ) of the disciples were there. One recalls the time when they had gathered to pray (Act 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Act 4:23). God had rescued Peter then. Would he let him be put to death now as James had been?

When he knocked at the door of the gate ( krousantos autou tēn thuran tou pulōnos ).

Genitive absolute with aorist active participle of krouō , common verb to knock or knock at. So from the outside (Luk 13:25). Pulōn here is the gateway or passageway from the door (thura ) that leads to the house. In Act 12:14it is still the passageway without the use of thura (door, so for both door and passageway).

To answer ( hupakousai ).

To listen under before opening. First aorist active infinitive of hupakouō , common verb to obey, to hearken.

A maid ( paidiskē ).

Portress as in Joh 18:17. A diminutive of pais , a female slave (so on an ostracon of second century a.d., Deissmann, Light from the Ancient East , p. 200).

Rhoda.

A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.

When she knew ( epignousa ).

Second aorist (ingressive) active participle of epiginōskō , to know fully or in addition (epi ), to recognize. She knew Peter and his voice from his frequent visits there.

For joy ( apo tēs charās ).

From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (ouk ēnoixen ), eisdramousa (from eistrechō , defective verb, only here in the N.T.), apēggeilen .

Stood ( hestanai ).

Second perfect active infinitive of histēmi , intransitive, in indirect assertion with ton Petron (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.

Thou art mad ( mainēi ).

Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (Act 26:24). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter’ s release. In their defence it may be said that Stephen and James had been put to death and many others by Saul’ s persecution.

She confidently affirmed ( diischurizeto ).

Imperfect middle of diischurizomai , an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement.

It is his angel ( Ho aggelos estin autou ).

This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

Continued knocking ( epemenen krouōn ).

Imperfect active and present participle. Now all heard the knocking.

When they had opened ( anoixantes ).

First aorist active participle of anoigō or ̇numi . The whole group rushed out to the courtyard this time to make sure.

They were amazed ( exestēsan ).

The frequent second aorist active (intransitive) indicative of existēmi .

Act 12:17 There were probably loud exclamations of astonishment and joy. @@Beckoning with the hand ( kataseisas tēi cheiri ).

First aorist active participle of kataseiō , old verb to signal or shake down with the hand (instrumental case cheiri ). In the N.T. only in Act 12:17; Act 13:16; Act 19:33; Act 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin , present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention.

Declared ( diēgēsato ).

First aorist middle of diēgeomai , old verb to carry through a narrative, give a full story. See also Act 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story.

Unto James and the brethren ( Iakōbōi kai tois adelphois ).

Dative case after apaggeilate (first aorist active imperative). Evidently "James and the brethren"were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord’ s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Act 11:30; Act 21:18). Paul even terms him apostle (Gal 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Act 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Act 15:13).

To another place ( eis heteron topon ).

Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Act 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal 2:7; 1Pe 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1Pe 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2Co 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man’ s foundation (Rom 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Co 9:5).

As soon as it was day ( Genomenēs hēmeras ).

Genitive absolute, day having come.

No small stir ( tarachos ouk oligos ).

Litotes (ouk oligos ), occurs eight times in the Acts as in Act 15:2, and nowhere else in the N.T. Tarachos (stir) is an old word from tarassō , to agitate. In the N.T only here and Act 19:23. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. Act 16:27; Act 27:42). Furneaux suggests that Manaen, the king’ s foster-brother and a Christian (Act 13:1), was the "angel"who rescued Peter from the prison. That is not the way that Peter looked at it.

What was become of Peter ( tōi ara ho Petros egeneto ).

An indirect question with the aorist indicative retained. Ara adds a syllogism (therefore) to the problem as in Luk 1:66. The use of the neuter tōi (as in Act 13:25) is different from tis , though nominative like Petros , literally, "what then Peter had become,""what had happened to Peter"(in one idiom). See the same idiom in Joh 21:21 (houtos de tōi ).

But this one what ( verb genēsetai not used).

He examined ( anakrinas ).

First aorist active participle of anakrinō , old verb to sift up and down, to question thoroughly, in a forensic sense (Luk 23:14; Act 4:9; Act 12:19; Act 28:18).

That they should be put to death ( apachthēnai ).

First aorist passive infinitive (indirect command) of apag , old verb to lead away, especially to execution as in Mat 27:31. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa.

Tarried ( dietriben ).

Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

Was highly displeased ( ēn thumomachōn ).

Periphrastic imperfect active of thumomacheō , late compound of thumos (passionate heat) and machomai , to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters.

They came with one accord ( homothumadon parēsan ).

The representatives of Tyre and Sidon. See note on Act 1:14 for homothumadon . Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships.

The king’ s chamberlain ( ton epi tou koitōnos tou basileos ).

The one over the bedchamber (koitōnos , late word from koitē , bed, here only in the N.T.).

Made their friend ( peisantes ).

First aorist active participle of peithō , to persuade. Having persuaded (probably with bribes as in Mat 28:14).

They asked for peace ( ēitounto eirēnēn ).

Imperfect middle of aiteō , kept on asking for peace.

Because their country was fed ( dia to trephesthai autōn tēn choran ).

Causal sentence with dia and the articular infinitive (present passive of trephō , to nourish or feed) and the accusative of general reference, "because of the being fed as to their country."Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.

Upon a set day ( taktēi hēmerāi ).

Locative case and the verbal adjective of tassō , to arrange, appoint, old word, here only in the N.T. Josephus ( Ant. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the Quinquennalia. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus.

Arrayed himself in royal apparel ( endusamenos esthēta basilikēn ).

First aorist middle (indirect) participle of endunō or enduō , common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak.

Made an oration ( edēmēgorei ).

Imperfect active of dēmēgoreō , old verb from dēmēgoros (haranguer of the people), and that from dēmos (people) and agoreuō , to harangue or address the people. Only here in the N.T. He kept it up.

Shouted ( epephōnei ).

Imperfect active, kept on shouting, calling out to him. Old verb, but only four times in the N.T. and all by Luke. The heathen crowd (dēmos ) repeated their flattering adulation to gain Herod’ s favour.

The voice of a god ( theou phōnē ).

In the pagan sense of emperor worship, not as the Supreme Being. But it was pleasing to Herod Agrippa’ s vanity.

Smote him ( epataxen auton ).

Effective aorist active indicative of patassō , old verb, used already in Act 12:7of gentle smiting of the angel of the Lord, here of a severe stroke of affliction. Like Nebuchadnezzar (Dan 4:30) pride went before a fall. He was struck down in the very zenith of his glory.

Because ( anth' hōn ).

Anti with the genitive of the relative pronoun, "in return for which things."He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew.

He was eaten of worms ( genomenos skōlēkobrōtos ).

Ingressive aorist middle participle, "becoming worm-eaten."The compound verbal adjective (skōlēx , worm, brōtos , eaten, from bibrōskō ) is a late word (II Macc. Act 9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word skōlēx was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus ( Ant. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him.

Gave up the ghost ( exepsuxen ).

Effective aorist active of ekpsuchō , to breathe out, late verb, medical term in Hippocrates, in the N.T. only in Act 5:5, Act 5:10; Act 12:23. Herod was carried out of the theatre a dying man and lingered only five days.

Grew and multiplied ( ēuxanen kai eplēthuneto ).

Imperfect active and passive. Cf. Act 6:1. The reaction from the death of James and the imprisonment of Peter.

From Jerusalem ( exō Ierousalēm ).

Probably correct text, though D has apo . Westcott and Hort follow Aleph B in reading eis (to) Jerusalem, an impossible reading contradicted by Act 11:29.; Act 13:1. The ministration (diakonian ) referred to is that in Act 11:29. which may have taken place, in point of time, after the death of Herod.

Taking with them ( sunparalabontes ).

Taking along (para ) with (sun ) them, John Mark from Jerusalem (Act 12:12) to Antioch (Act 13:1). The aorist participle does not express subsequent action as Rackham here argues (Robertson, Grammar , pp. 861-863).

That time ( ἐκεῖνον τὸν καιρὸν )

More correctly, that junctu re. See on Act 1:7. The date is A. D. 44.

Herod the king

Called also Agrippa, and commonly known as Herod Agrippa I., the grandson of Herod the Great.

Stretched forth his hands ( ἐπέβαλεν τὰς χεῖρας )

Lit., laid on his hands. The A. V. is wrong, and so is the Rev. Render, laid hand, on certain of the church to afflict them.

Vex ( κακῶσαι )

Vex is used in the older and stronger sense of torment or oppress . See Exo 22:21; Num 25:17; Mat 15:22. Its modern usage relates rather to petty annoyances. Rev., better, afflict.

Killed - with the sword

While the martyrdom of Stephen is described at length, that of James, the first martyr among the apostles, is related in two words.

He proceeded to take ( προσέθετο συλλαβεῖν )

Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luk 19:11, he added and spake; Luk 20:12, again he sent a third; lit., he added to send.

Quaternions

A quaternion was a body of four soldiers; so that there were sixteen guards, four for each of the four night-watches.

The passover

The whole seven days of the feast.

Bring him forth ( ἀναγαγεῖν αὐτὸν )

Lit., lead him up; i.e., to the elevated place where the tribunal stood, to pronounce sentence of death before the people. See Joh 19:13.

Without ceasing ( ἐκτενὴς )

Wrong. The word means earnest. See on fervently , 1Pe 1:22; and compare instantly, Act 26:7; more earnestly, Luk 22:44; fervent, 1Pe 4:8. The idea of continuance is, however, expressed here by the finite verb with the participle. Very literally, prayer was arising earnest.

Would have brought

Rev., correctly, was about to bring .

Kept ( ἐτήρουν )

See on reserved, 1Pe 1:4. The imperfect, were keeping.

Came upon ( ἐπέστη )

Better, as Rev., stood by. See on Act 4:1; and compare Luk 2:9.

Prison ( οἰκήματι )

Not the prison, but the cell where Peter was confined. So, rightly, Rev.

Garment ( ἱμάτιον )

The outer garment, or mantle. See on Mat 5:40.

Ward ( φυλακὴν )

Better, watch: the soldiers on guard. Explanations of the first and second watch differ, some assuming that the first was the single soldier on guard at the door of Peter's cell, and the second, another soldier at the gate leading into the street. Others, that two soldiers were at each of these posts, the two in Peter's cell not being included in the four who made up the watch.

When he had considered ( συνιδών )

The verb strictly means to see together, or at the same time. Hence, to see in one view, to take in at a glance. Peter's mental condition is described by two expressions: First, he came to himself (Act 12:12), or, lit., when he had become present in himself; denoting his awaking from the dazed condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see Act 12:9). Secondly, when he had become aware (συνιδών ); denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of σύν , together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison, which, however, has already been noted in Act 12:11. While it may include this, it refers also to all the circumstances of the case present at that moment. He had been freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all, he went to the house of Mary.

Door of the gate

The small outside door, forming the entrance from the street, and opening into the πυλών , or door way, the passage from the street into the court. Others explain it as the wicket, a small door in the larger one, which is less probable.

A damsel ( παιδίσκη )

Or maid. The word was used of a young female slave, as well as of a young girl or maiden generally. The narrative implies that she was more than a mere menial, if a servant at all. Her prompt recognition of Peter's voice, and her joyful haste, as well as the record of her name, indicate that she was one of the disciples gathered for prayer.

Rhoda

Rose. The Jews frequently gave their female children the names of plants and flowers: as Susannah (lily); Esther (myrtle); Tamar (palm-tree). " God, who leaves in oblivion names of mighty conquerors, treasures up that of a poor girl, for his church in all ages" (Quesnel).

She knew

Or recognized.

Constantly affirmed ( διΐσχυρίζετο )

Better, confidently affirmed; constant is used in its older sense of consistent. The verb contains two ideas: strong assertion (ἰσχύς ), and holding to the assertion through all contradiction (διά ); hence, she strongly and consistently asserted.

Angel

Guardian angel, according to the popular belief among the Jews that every individual has his guardian angel, who may, on occasion, assume a visible appearance resembling that of the person whose destiny is committed to him.

Beckoning ( κατασείσας )

Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See Act 21:40; Act 26:1.

Examined ( ἀνακρίνας )

See on Luk 23:14; and compare Act 4:9.

Put to death ( ἀπαχθῆναι )

Lit., led away; i.e., to execution. A technical phrase like the Latin ducere. Compare Mat 27:31.

Abode ( διέτριβεν )

Originally, to rub away, or consume; hence, of time, to spend.

Highly displeased ( θυμομαχῶν )

Originally, to fight desperately: but as there is no record of any war of Herod with the Tyrians and Sidonians, the word is to be taken in the sense of the A.V. Only here in New Testament.

Chamberlain ( τὸν ἐπὶ τοῦ κοιτῶνος )

Lit., the one over the bedchamber.

Set ( τακτῇ )

Appointed. Only here in New Testament. What the festival was, is uncertain. According to some, it was in honor of the emperor's safe return from Britain. Others think it was to celebrate the birthday of Claudius; others that it was the festival of the Quinquennalia, observed in honor of Augustus, and dating from the taking of Alexandria, when the month Sextilis received the name of the Emperor - August.

Arrayed ( ἐνδυσάμενος )

More literally, having arrayed himself.

Royal apparel

Josephus says he was clothed in a robe entirely made of silver.

Throne

See on Act 7:5. The elevated seat or throne-like box in the theatre, set apart for the king, from which he might look at the games or address the assembly.

Made an oration ( ἐδημηγόρει )

Only here in New Testament. The word is used especially of a popular harangue (δῆμος , the commons ) . " At Jerusalem Agrippa enacted the Jew, with solemn gait and tragic countenance, amidst general acclamation; but at Caesarea he allowed the more genial part of a Greek to be imposed on him. It was at a festival in this Hellenic capital, after an harangue he had addressed to the populace, that they shouted, " It is the voice of a god and not of a man" (Merivale, " History of the Romans under the Empire" ).

The people ( δῆμος )

The assembled people.

A god

As most of the assembly were heathen, the word does not refer to the Supreme Being, but is to be taken in the pagan sense - a god.

An angel of the Lord smote him

An interesting parallel is furnished by the story of Alp Arslan, a Turkish prince of the eleventh century. " The Turkish prince bequeathed a dying admonition to the pride of kings. 'In my youth,' said Alp Arslan, ' I was advised by a sage to humble myself before God; to distrust my own strength; and never to despise the most contemptible foe. I have neglected these lessons, and my neglect has been deservedly punished. Yesterday, as from an eminence, I beheld the numbers, the discipline, and the spirit of my armies; the earth seemed to tremble under my feet, and I said in my heart, surely thou art the king of the world, the greatest and most invincible of warriors. These armies are no longer mine; and, in the confidence of my personal strength, I now fall by the hand of an assassin'" (Gibbon, " Decline and Fall" ).

Eaten of worms ( σκωληκόβρωτος )

Only here in New Testament. Of Pheretima, queen of Cyrene, distinguished for her cruelties, Herodotus says: " Nor did Pheretima herself end her days happily. For on her return to Egypt from Libya, directly after taking vengeance on the people of Barca, she was overtaken by a most horrid death. Her body swarmed with worms, which ate her flesh while she was still alive" (iv., 205). The term, as applied to disease in the human body, does not occur in any of the medical writers extant. Theophrastus, however, uses it of a disease in plants. The word σκώληξ is used by medical writers of intestinal worms. Compare the account of the death of Antiochus Epiphanes, the great persecutor of the Jews. " So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army" (2 Maccabees 9:9). Sylla, the Roman dictator, is also said to have suffered from a similar disease.

Gave up the ghost

See on Act 5:5.

So wisely did God mix rest and persecution in due time and measure succeeding each other.

Agrippa; the latter was his Roman, the former his Syrian name. He was the grandson of Herod the Great, nephew to Herod Antipas, who beheaded John the Baptist; brother to Herodias, and father to that Agrippa before whom St. Paul afterward made his defence. Caligula made him king of the tetrarchy of his uncle Philip, to which he afterward added the territories of Antipas. Claudius made him also king of Judea, and added thereto the dominions of Lysanias.

So one of the brothers went to God the first, the other the last of the apostles.

At which the Jews came together from all parts.

Sixteen men, who watched by turns day and night.

Yet when their prayer was answered, they could scarce believe it, Act 12:15. But why had they not prayed for St. James also? Because he was put to death as soon as apprehended.

Easy and void of fear; between two soldiers - Sufficiently secured to human appearance.

With which his right arm was bound to one of the soldiers, and his left arm to the other.

Probably he had put off his girdle, sandals, and upper garment, before he lay down to sleep.

At each of which doubtless was a guard of soldiers.

Without either Peter or the angel touching it.

That Peter might know which way to go.

Being himself sufficient for what remained to be done.

That this is not a vision, Act 12:9.

What was best to be done.

At midnight.

At some distance from the house; to hearken - If any knocked.

Bidding her open the door.

As we say, Sure you are not in your senses to talk so.

It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice. But this is a point on which the Scriptures are silent.

Many of whom being amazed, were talking together. And he said, Show these things to James - The brother or kinsman of our Lord, and author of the epistle which bears his name. He appears to have been a person of considerable weight and importance, probably the chief overseer of that province, and of the Church in Jerusalem in particular.

Where he might be better concealed till the storm was over.

And thus the wicked suffered in the room of the righteous.

With shame, for not having brought forth Peter, according to his promise.

To their side, they sued for, and obtained peace - Reconciliation with Herod. And so the Christians of those parts were, by the providence of God, delivered from scarcity.

Was provided with, corn, by the king's country - Thus Hiram also, king of Tyre, desired of Solomon food or corn for his household, 1Ki 5:9.

Which was solemnized yearly, in honour of Claudius Cesar; Herod, arrayed in royal apparel - In a garment so wrought with silver, that the rays of the rising sun striking upon, and being reflected from it, dazzled the eyes of the beholders. The people shouted, It is the voice of a god - Such profane flattery they frequently paid to princes. But the commonness of a wicked custom rather increases than lessens the guilt of it.

God does not delay to vindicate his injured honour; an angel of the Lord smote him - Of this other historians say nothing: so wide a difference there is between Divine and human history! An angel of the Lord brought out Peter; an angel smote Herod. Men did not see the instruments in either case. These were only known to the people of God.

He willingly received it to himself, and by this sacrilege filled up the measure of his iniquities. So then vengeance tarried not. And he was eaten by worms, or vermin - How changed! And on the fifth day expired in exquisite torture. Such was the event! The persecutor perished, and the Gospel grew and multiplied.

To Antioch; taking John, surnamed Mark - The son of Mary, (at whose house the disciples met, to pray for Peter,) who was sister to Barnabas.

Grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. PALEY has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred.

Beheaded him; a most ignominious mode of punishment, according to the Jews. Blessed martyr! Thou hast indeed "drunk of thy Lord's cup, and hast been baptized with his baptism." (See on Mar 10:38-40.) A grievous loss this would be to the Church; for though nothing is known of him beyond what we read in the Gospels, the place which he had as one of the three whom the Lord admitted to His closest intimacy would lead the Church to look up to him with a reverence and affection which even their enemies would come to hear of. They could spring only upon one more prized victim; and flushed with their first success, they prevail upon Herod to seize him also.

Popularity was the ruling passion of this Herod, not naturally so cruel as some of the family [JOSEPHUS, Antiquities, 19.7.3].

Whose loss, at this stage of the Church, would have been, so far as we can see, irreparable.

Seven in number, during which, after killing and eating the Passover, no leaven was allowed in Jewish houses (Exo 12:15, Exo 12:19).

That is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch.

Rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here).

For execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.

Rather, "instant," "earnest," "urgent" (Margin); as in Luk 22:44; Act 26:7; and 1Pe 4:8 (see Greek).

Not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Act 12:12). And this was kept up during all the days of unleavened bread.

"was going to bring him forth."

But a few hours before the intended execution. Thus long were the disciples kept waiting; their prayers apparently unavailing, and their faith, as would seem from the sequel, waxing feeble. Such, however, is the "law" of God's procedure (Deu 32:36 and see on Joh 21:3).

Roman prisoners had a chain fastened at one end to the wrist of their fight hand, and at the other to the wrist of a soldier's left hand, leaving the right arm of the keeper free in case of any attempt to escape. For greater security the prisoner was sometimes, as here, chained to two soldiers, one on each side. (See Act 21:23.) Ye think your prey secure, bloodthirsty priests and thou obsequious tyrant who, to "please the Jews," hast shut in this most eminent of the servants of Christ within double gates, guarded by double sentinels, while double keepers and double chains seem to defy all rescue! So thought the chief priests, who "made the sepulchre of the Lord sure, sealing the stone and setting a watch." But "He that sitteth in heaven shall laugh at you." Meanwhile, "Peter is sleeping!" In a few hours he expects a stingless death; "neither counts he his life dear unto him, so that he may finish his course with joy and the ministry which he has received of the Lord Jesus." In this frame of spirit he has dropped asleep, and lies the picture of peace.

Rather, "an angel."

So in Luk 2:9, expressive of the unexpected nature of the visit.

Tunic, which he had thrown off for the night.

In such graphic minuteness of detail we have a charming mark of reality: while the rapidity and curtness of the orders, and the promptitude with which they were obeyed, betoken the despatch which, in the circumstances, was necessary.

So little did the apostle look for deliverance!

We can only conjecture the precise meaning of all this, not knowing the position of the prison.

When he had placed him beyond pursuit. Thus "He disappointeth the devices of the crafty, so that their heads cannot perform their enterprise" (Job 5:12).

Recovered from his bewilderment, and had time to look back upon all the steps that had followed each other in such rapid succession.

Another evidence that Peter expected nothing but to seal his testimony with his blood on this occasion.

Who "must have had a house of some pretensions to receive a large number; and, accordingly, we read that her brother Barnabas (Col 4:10) was a person of substance (Act 4:37). She must also have been distinguished for faith and courage to allow such a meeting in the face of persecution" [WEBSTER and WILKINSON]. To such a house it was natural that Peter should come.

So called to distinguish him from the apostle of that name, and to distinguish her from the other Marys.

Doubtless for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread, which was their last hope, all night in prayer to God.

Not to open; for neither was it a time nor an hour of night for that, but to listen who was there.

How exquisite is this touch of nature!

One of those exclamations which one can hardly resist on hearing what seems far "too good to be true."

"kept steadfastly affirming."

His disembodied spirit, his ghost; anything, in fact, rather than himself. Though this had been the burden of their fervent prayers during all the days of unleavened bread, they dispute themselves out of it as a thing incredible. Still, it is but the unbelief of the disciples who "believed not for joy and wondered" at the tidings of their Lord's resurrection. How often do we pray for what we can hardly credit the bestowment of, when it comes in answer to our prayers! This, however, argues not so much hard unbelief as that kind of it incident to the best in this land of shadows, which perceives not so clearly as it might how very near heaven and earth, the Lord and His praying people, are to each other.

Delay being dangerous.

A lively touch this. In the hubbub of joyful and wondering interrogatories there might mingle reflections, thrown out by one against another, for holding out so long against the testimony of Rhoda; while the emotion of the apostle's own spirit would be too deep and solemn to take part in such demonstrations or utter a word till, with his hand, he had signified his wish for perfect silence.

Whether James the son of Alpheus, one of the Twelve, usually known as "James the Less," and "James the Lord's brother" (Gal 1:19), were the same person; and if not, whether the James here referred to was the former or the latter, critics are singularly divided, and the whole question is one of the most difficult. To us, it appears that there are strong reasons for thinking that they were not the same person, and that the one here meant, and throughout the Acts, is the apostle James. (But on this more hereafter). James is singled out, because he had probably begun to take the oversight of the Church in Jerusalem, which we afterwards find him exercising (Acts 15:1-29).

According to his Lord's express command (Mat 10:23). When told, on a former miraculous liberation from prison, to go and speak unto the people (Act 5:20), he did it; but in this case to present himself in public would have been to tempt God by rushing upon certain destruction.

His deliverance must have been during the fourth watch (three to six A.M.); else he must have been missed by the keepers at the change of the watch [WIES].

Who, either like the keepers of our Lord's sepulchre, had "shaken and become as dead men" (Mat 28:4), or had slept on their watch and been divinely kept from awaking.

Impotent vengeance!

For some reason unknown; but the effect on their commercial relations made the latter glad to sue for peace.

See 1Ki 5:11; Ezr 3:7; Eze 27:17. Perhaps the famine (Act 11:28) made them the more urgent for reconciliation.

To the Tyrians and Sidonians especially.

JOSEPHUS' account of his death is remarkably similar to this [Antiquities, 19.8.2]. Several cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle.

That is, Not only was the royal representative ignominiously swept from the stage, while his intended victim was spared to the Church, but the cause which he and his Jewish instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age!

Where, it thus appears, they had remained during all this persecution.

Or service; that mentioned on Act 11:29-30.

(See on Act 12:12), not to be confounded with the second Evangelist, as is often done. As his uncle was Barnabas, so his spiritual father was Peter (1Pe 5:13).

PAUL'S FIRST MISSIONARY JOURNEY:

In Company with Barnabas.

Herod the king - This was Herod Agrippa, the son of Aristobulus, and grandson of Herod the Great; he was nephew to Herod Antipas, who beheaded John they Baptist, and brother to Herodias. He was made king by the Emperor Caligula, and was put in possession of all the territories formerly held by his uncle Philip and by Lysanias; viz. Iturea, Trachonitis, Abilene, with Gaulonitis, Batanaea, and Penias. To these the Emperor Claudius afterwards added Judea and Samaria; which were nearly all the dominions possessed by his grandfather, Herod the Great. See Luk 3:1; see also an account of the Herod family, in the note on Mat 2:1 (note)

To vex certain of the Church - That is, to destroy its chief ornaments and supports.

He killed James the brother of John with the sword - This was James the greater, son of Zebedee, and must be distinguished from James the less, son of Alpheus. This latter was put to death by Ananias the high priest, during the reign of Nero. This James with his brother John were those who requested to sit on the right and left hand of our Lord, see Mat 20:23; and our Lord’ s prediction was now fulfilled in one of them, who by his martyrdom drank of our Lord’ s cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order

By killing with the sword we are to understand beheading. Among the Jews there were four kinds of deaths

1.    Stoning

2.    burning

3.    killing with the sword, or beheading; and

4.    strangling

The third was a Roman as well as a Jewish mode of punishment. Killing with the sword was the punishment which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. iii. James was probably accused of this, and hence the punishment mentioned in the text.

He proceeded - to take Peter also - He supposed that these two were pillars on which the infant cause rested; and that, if these were removed, the building must necessarily come down

The days of unleavened bread - About the latter end of March or beginning of April; but whether in the third or fourth year of the Emperor Claudius, or earlier or later, cannot be determined.

Four quaternions of soldiers - That is, sixteen, or four companies of four men each, who had the care of the prison, each company taking in turn one of the four watches of the night

Intending after Easter to bring him forth - Μετα το πασχα, After the passover. Perhaps there never was a more unhappy, not to say absurd, translation than that in our text. But, before I come to explain the word, it is necessary to observe that our term called Easter is not exactly the same with the Jewish passover. This festival is always held on the fourteenth day of the first vernal full moon; but the Easter of the Christians, never till the next Sabbath after said full moon; and, to avoid all conformity with the Jews in this matter, if the fourteenth day of the first vernal full moon happen on a Sabbath, then the festival of Easter is deferred till the Sabbath following. The first vernal moon is that whose fourteenth day is either on the day of the vernal equinox, or the next fourteenth day after it. The vernal equinox, according to a decree of the council of Nice, is fixed to the 21st day of March; and therefore the first vernal moon is that whose fourteenth day falls upon the 21st of March, or the first fourteenth day after. Hence it appears that the next Sabbath after the fourteenth day of the vernal moon, which is called the Paschal term, is always Easter day. And, therefore, the earliest Paschal term being the 21st of March, the 22d of March is the earliest Easter possible; and the 18th of April being the latest Paschal term, the seventh day after, that is the 25th of April, is the latest Easter possible

The term Easter, inserted here by our translators, they borrowed from the ancient Anglo-Saxon service-books, or from the version of the Gospels, which always translates the το πασχα of the Greek by this term; e.g. Mat 26:2 : Ye know that after two days is the feast of the passover. Wite ye that aefter twam dagum beoth Eastro . Mat 16:19 : And they made ready the passover. And hig gegearwodon hym Easter thenunga (i.e. the paschal supper.) Prefixed to Mat 28:1, are these words: This part to be read on Easter even . And, before Mat 28:8, these words: Mar 14:12 : And the first day of unleavened bread when they killed the passover . And tham forman daegeazimorum, tha hi Eastron offrodon . Other examples occur in this version. Wiclif used the word paske, i.e. passover; but Tindal, Coverdale, Becke, and Cardmarden, following the old Saxon mode of translation, insert Easter: the Geneva Bible very properly renders it the passover. The Saxon Earten , Eartne , Eartno , Eartna , and Eartnon are different modes of spelling the name of the goddess Easter, whose festival was celebrated by our pagan forefathers on the month of April; hence that month, in the Saxon calendar, is called Easter month. Every view we can take of this subject shows the gross impropriety of retaining a name every way exceptionable, and palpably absurd.

Prayer was made without ceasing - The Greek word εκτενης signifies both fervor and earnestness, as well as perseverance. These prayers of the Church produced that miraculous interference mentioned below, and without which Peter could not have thus escaped from the hands of this ruthless king.

Sleeping between two soldiers, bound with two chains - Two soldiers guarded his person; his right hand being bound to the left hand of one, and his left hand bound to the right hand of the other. This was the Roman method of guarding their prisoners, and appears to be what is intimated in the text.

Smote Peter on the side - He struck him in such a way as was just sufficient to awake him from his sleep

His chains fell off from his hands - The chains mentioned above, by which he was bound to the two soldiers.

Gird thyself - It seems Peter had put off the principal part of his clothes, that he might sleep with more comfort. His resuming all that he had thrown off was a proof that every thing had been done leisurely. There was no evidence of any hurry; nor of any design to elude justice, or even to avoid meeting his accusers in any legal way. It appears that the two soldiers were overwhelmed by a deep sleep, which fell upon them from God.

He - wist not - He knew not; from the Anglo-Saxon, to know. He supposed himself to be in a dream.

The first and - second ward - It is supposed that ancient Jerusalem was surrounded by three walls: if so, then passing through the gates of these three walls successively is possibly what is meant by the expression in the text. The prison in which he was confined might have been that which was at the outer wall

Iron gate - This was in the innermost wall of the three, and was strongly plated over with iron, for the greater security. In the east, the gates are often thus secured to the present day. Pitts says so of the gates of Algiers; and Pocock, of some near Antioch. Perhaps this is all that is meant by the iron gate. One of the quaternions of soldiers was placed at each gate

Which opened - of his own accord - Influenced by the unseen power of the angel

The angel departed from him - Having brought him into a place in which he no longer needed his assistance. What is proper to God he always does: what is proper to man he requires him to perform.

When Peter was come to himself - Every thing he saw astonished him; he could scarcely credit his eyes; he was in a sort of ecstasy; and it was only when the angel left him that he was fully convinced that all was real

Now I know - that the Lord hath sent his angel - The poor German divine is worthy of pity, who endeavored to persuade himself and his countrymen that all this talk about the angel was mere illusion; that Peter was delivered in a way which he could not comprehend, and therefore was led to attribute to a particular providence of God what probably was done by the prefect of the prison, who favored him! But it is the study of this writer to banish from the word of God all supernatural influence; and to reduce even the miracles of Christ to simple operations of nature, or to the workings of imagination and the prejudices of a weak and credulous people. Such men should at once cast off the mask which so thinly covers their infidelity, and honestly avow themselves to be, what they are, the enemies of revelation in general, and of the Christian religion in particular. Peter could say, Now I know of a certainty that the Lord hath sent his angel, and delivered me, etc. No such thing, says Mr. E., Peter was deceived; it was not the Lord, it was the prefect or some other person. Now we know that Peter spoke by the Holy Ghost; but we have no much testimony of Mr. E. nor of any of his associates

And all the expectation of the - Jews - It seems they had built much on the prospect of having him sacrificed, as they already had James.

And when he had considered - When he had weighed every thing, and was fully satisfied of the Divine interposition, he went to the house of Mary, the mother of John Mark, the author of the Gospel, where it appears many were gathered together making prayer and supplication, and probably for Peter’ s release.

As Peter knocked - The door was probably shut for fear of the Jews; and, as most of the houses in the east have an area before the door, it might have been at this outer gate that Peter stood knocking

A damsel came to hearken, named Rhoda - She came to inquire who was there. Rhoda signifies a rose; and it appears to have been customary with the Jews, as Grotius and others remark, to give the names of flowers and trees to their daughters: thus Susannah signifies a lily, Hadassah, a myrtle, Tamar, a palm tree, etc., etc.

It is his angel - It was a common opinion among the Jews that every man has a guardian angel, and in the popish Church it is an article of faith. The Jews also believed that angels often assumed the likeness of particular persons. They have many stories of the appearance of Elijah in the likeness of different rabbins. As αγγελος signifies in general a messenger, whether Divine or human, some have thought that the angel or messenger here means a servant or person which the disciples supposed was sent from Peter to announce something of importance to the brethren: it was also an opinion among the Jews, even in the time of the apostles, as appears from Philo, that the departed souls of good men officiated as ministering angels; and it is possible that the disciples at Mary’ s house might suppose that Peter had been murdered in the prison; and that his spirit was now come to announce this event, or give some particular warning to the Church.

Declared - how the Lord had brought him out of the prison - He still persisted in the belief that his deliverance was purely supernatural. It seems that some modern critics could have informed him of his mistake. See Act 12:11

Show these things unto James, and to the brethren - That is, in one word, show them to the Church, at the head of which James undoubtedly was; as we may clearly understand by the part he took in the famous council held at Jerusalem, relative to certain differences between the believing Jews and Gentiles. See Act 15:13-21. There is still no supremacy for Peter. He who was bishop or overseer of the Church at Jerusalem was certainly at the head of the whole Church of God at this time; but James was then bishop or inspector of the Church at Jerusalem, and, consequently, was the only visible head then upon earth

He departed - into another place - Some popish writers say that he went to Rome, and founded a Christian Church there. Those who can believe any thing may believe this. Where he went we know not; but it is probable that he withdrew for the present into a place of privacy, till the heat of the inquiry was over relative to his escape from the prison; for he saw that Herod was intent on his death.

Commanded that they should be put to death - He believed, or pretended to believe, that the escape of Peter was owing to the negligence of the keepers: jailers, watchmen, etc., ordinarily suffered the same kind of punishment which should have been inflicted on the prisoner whose escape they were supposed to have favored

He went down from Judea to Caesarea - How soon he went down, and how long he stayed there, we know not.

Highly displeased with them of Tyre - On what account Herod was thus displeased is not related by any historian, as far as I have been able to ascertain. Josephus, who speaks of this journey of Herod to Caesarea, says nothing of it; and it is useless for us to conjecture

Having made Blastus - their friend - Blastus was probably a eunuch, and had considerable influence over his master Herod; and, to reach the master, it is likely they bribed the chamberlain

Desired peace - The Tyrians and Sidonians being equally subjects of the Roman government with the inhabitants of Galilee, Herod could not go to war with them; but, being irritated against them, he might prevent their supplies: they therefore endeavored to be on peaceable, i.e. friendly, terms with him

Their country was nourished by the king’ s country - That is, they had all their supplies from Galilee; for Tyre and Sidon, being places of trade and commerce, with little territory, were obliged to have all their provisions from the countries under Herod’ s jurisdiction. This had been the case even from the days of Solomon, as we learn from 1Ki 5:11; where it is said that Solomon gave Hiram twenty thousand measures of wheat, for food to his household; and twenty measures of pure oil: thus gave Solomon to Hiram year by year. See also Eze 27:17.

Upon a set day, etc. - A day on which games, etc., were exhibited in honor of the Roman emperor. What this refers to, we learn from Josephus. "Herod, having reigned three years over All Judea, (he had reigned over the tetrarchy of his brother Philip four years before this), went down to Caesarea, and there exhibited shows and games in honor of Claudius, and made vows for his health. On the second day of these shows, he put on a garment made wholly of silver, and of a contexture most truly wonderful, and came into the theater early in the morning; at which time the silver of his garment, being illuminated by the first reflection of the sun’ s rays, shone out after a surprising manner, and was so resplendent as to spread a horror over those who looked intently upon him; and presently his flatterers cried out, one from one place, and another from another, ‘ He is a god:’ and they added, ‘ Be thou merciful to us, for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.’ Nor did the king rebuke them, nor reject their impious flattery. But, looking up, he saw an owl on a certain rope over his head, and immediately conceived that this bird was to him a messenger of ill tidings; and he fell into the deepest sorrow; a severe pain also arose in his bowels, and he died after five days’ severe illness."This is the sum of the account given by Josephus, Ant. lib. xix. cap. 8, sect. 2. (See Whiston’ s edition.) Notwithstanding the embellishments of the Jewish historian, it agrees in the main surprisingly with the account given here by St. Luke. Josephus, it is true, suppresses some circumstances which would have been dishonorable to this impious king; and, according to his manner, puts a speech in Herod’ s mouth, when he found himself struck with death, expressive of much humility and contrition. But this speech is of no authority. When Josephus takes up and pursues the thread of mere historical narration, he may be safely trusted; but whenever he begins to embellish, or put speeches in the mouths of his actors, he is no longer to be credited. He even here transforms an angel of the Lord into an owl, and introduces it most improbably into his narration; as if an owl, a bird of all others that can least bear the light, should come and perch on the pavilion of the king, when the sun was shining with the most resplendent rays!

The angel of the Lord smote him - His death was most evidently a judgment from God

Because he gave not God the glory - He did not rebuke his flatterers, but permitted them to give him that honor that was due to God alone. See on Act 12:21 (note)

And was eaten of worms - Whether this was the morbus pedicularis , or whether a violent inflammation of his bowels, terminating in putrefaction, did not actually produce worms, which, for several days, swarmed in his infected entrails, we cannot tell. It is most likely that this latter was the case; and this is at once more agreeable to the letter of the text, and to the circumstances of the case as related by Josephus

And gave up the ghost - That is, he died of the disorder by which he was then seized, after having lingered, in excruciating torments, for five days, as Josephus has stated. Antiochus Epiphanes and Herod the Great died of the same kind of disease. See the observations at the end of Act 1:26 (note) relative to the death of Judas.

But the word of God - The Christian doctrine preached by the apostles grew and multiplied - became more evident, and had daily accessions; for the spirit of revelation rested on those men, and God was daily adding to that word as circumstances required, in order to complete that testimony of his which we now find contained in the New Testament. As there is in the original an allusion to the vegetation of grain, ( ηυξανε, it grew, as corn grows, the stalk and the ear; και επληθυνετο, it was multiplied, as the corn is in the full ear), there is probably a reference to the parable of the Sower and his seed; for the seed is the word of God, and the doctrine of the kingdom. It was liberally sown; it grew vigorously, and became greatly multiplied. And why? Because it was the word, the doctrine of God - there was no corruption in it; and because God watered it with the dew of heaven from on high.

Returned from Jerusalem - That is, to Antioch, after the death of Herod

When they had fulfilled their ministry - When they had carried the alms of the Christians at Antioch to the poor saints at Jerusalem, according to what is mentioned, Act 11:29, Act 11:30, to support them in the time of the coming famine

And took with them John, whose surname was Mark - This was the son of Mary, mentioned Act 12:12. He accompanied the apostles to Cyprus, and afterwards in several of their voyages, till they came to Perga in Pamphylia. Finding them about to take a more extensive voyage, he departed from them. See the case, Act 13:13; Act 15:37-40

1.    When the nature, spirit, and tendency of Christianity are considered, we may well be astonished that it should ever find a persecutor among the souls it was designed to instruct and save! Devils can have no part in it, and therefore we may naturally expect them, through envy and malice, to oppose it; but that men, for whose use and salvation the wisdom and mercy of God made it, should reject its offers of mercy, and persecute to death those who proclaimed it, is the most unaccountable thing that can be conceived. What a proof is this of mere maliciousness, where the persecutor not only serves no self-interest by it, but destroys, as far as he can, all that could promote his own present and eternal happiness! This argues such blindness of understanding, hardness of heart, and derangement of mind, as can be accounted for only on the supposition of a nature totally fallen from God, righteousness, and truth. The Jews crucify Christ, and martyr Stephen; and Herod murders James; and both join together to persecute the followers of Christ and destroy his cause. Reader, consider the consequences: this bad people were permitted to remain till they had filled up the measure of their iniquity, and were then cut of by a most terrible judgment; and Herod was visited for his transgressions in such a most awful way as strongly marked the displeasure of God against persecutors. If a man contend with a man, the contest is in a certain way equal - the potsherds strive with the potsherds of the earth; but when a man enters the lists against his Maker, as every persecutor does, wo unto that man! - he must be torn in pieces, when there is none to deliver

2.    How true is the saying, there is neither counsel nor might against the Lord! In the midst of all troubles and afflictions, that kingdom of heaven which is like a grain of mustard seed grew and increased, and became a mighty tree which is now filling the whole earth, and fowl of every wing are flying to lodge in its branches. Ride on, and be thou prosperous, O Christ! We wish thee good luck with thine honor.

1. Here followeth new persecution raised by Herod. We see that the Church had some short truce, that it might, as it were, by a short breathing, recover some courage against the time to come, and that it might then fight afresh. So at this day there is no cause why the faithful, having borne the brunts of one or two conflicts, should promise themselves rest, ⁷⁴⁸ or should desire such a calling ⁷⁴⁹ as old overworn soldiers use to have. Let this suffice them if the Lord grant them some time wherein they may recover their strength. This Herod was Agrippa the greater, [elder,] the son of Aristobulus, whom his father slew. Josephus doth no where call him Herod, it may be, because he had a brother who was king of Chalcis, whose name was Herod. This man was incensed to afflict the Church not so much for any love he had to religion, as that by this means he might flatter the common people which did otherwise not greatly favor him; or rather, he was moved hereunto with tyrannical cruelty, because he was afraid of innovation, which tyrants do always fear, lest it trouble the quiet estate of their dominion. Yet it is likely that he did shed innocent blood, that, according to the common craft of kings, he might gratify a furious people; because St. Luke will shortly after declare that Peter the apostle was put into prison that he might be a pleasant spectacle.

He killed James Undoubtedly the cruelty of this mad man 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, but he would rather have piled up martyrs upon heaps, unless God had set his hand against him, and defended his flock. So when we see that the enemies of godliness, being full of fury, do not commit horrible slaughters, that they may mix and imbrue all things with blood, let us know that we need not thank their moderation and clemency for this; but because, when the Lord doth spare his sheep, he doth not suffer them to do so much hurt as they would. This Herod was not so courteous, that he would stick to win peace or the people’s favor with the punishment of an hundred men or more.

Wherefore, we must think with ourselves that he was tied by one that had the rule over him, that he might not more vehemently oppress the Church. He slew James, as, when any sedition is raised, the heads and captains go first to the pot, ⁷⁵⁰ that the common riff-raft may by their punishment be terrified. Nevertheless, the Lord suffered him whom he had furnished with constancy to be put to death, that by death he might get the victory as a strong and invincible champion. So that the attempts of tyrants notwithstanding, God maketh choice of sweet-smelling sacrifices to establish the faith of his gospel. Luke calleth this games which was slain the brother of John, that he may distinguish him from the son of Alpheus. For whereas some make him a third cousin of Christ’s, who was only some one of the disciples, I do not like of that, because I am by strong reasons persuaded to think that there were no more. Let him that will, repair to the second to the Galatians. Therefore, I think that the apostle and the son of Alpheus were all one, whom the Jews threw down headlong from the top of the temple, whose death was so highly Commended for his singular praise of holiness.

3.Seeing that it pleased the Jews It appeareth more plainly by this that Herod was not moved either with any zeal that he had to Moses’ law or with any hatred of the gospel, thus to persecute the Church; but that he might provide for his own private affairs, for he proceedeth in his cruelty that he may win the people’s favor; therefore we must know that there be diverse causes for which the Church is assaulted on every side. Oftentimes perverse zeal driveth the wicked headlong to fight for their superstitions, and that they may sacrifice an offering to their idols by shedding innocent blood; but the more part is moved with private commodities only, so in times past, at such time as Nero knew, after the burning of the city, that he was loathed and hated of the people, he sought by this subtle means to get into favor again, or, at least, he went about to stay their slanders and complaints, by putting certain thousands of the godly to death.

In like sort, that Herod may win the people’s favor, who did love him but a little, he putteth the Christians to death. as a price wherewith he might redeem their favor; and such is our estate at this day, for though all men run by troops upon the members of Christ, ⁷⁵¹ yet few are pooked ⁷⁵² forward with superstition; but some sell themselves to antichrist, like profitable bond-slaves; other some bear with, and commend the outrageous outcries of monks and the common people. But we, in the mean season, being abjects, must be glad to bear their mocks; yet there is one comfort which doth excellently keep us on foot, in that we know that our blood is precious in the sight of Almighty God, which the world cloth shamefully abuse; yea, the more shamefully and reproachfully the wicked do handle us, so much the less shall God’s goodness forsake us.

4.Adding four quaternions of soldiers Luke doth, in this place, declare by circumstances that Peter was, as it were, shut up in his grave, so that it might seem that he was quite past hope; for as they divided the day and night into four parts by three hours, so Herod divided the watches, that four soldiers might always keep watch, and that one quaternion might succeed another every third hour. He showeth the cause why he was not forthwith put to death, because it had been an heinous offense to put him to death in the Easter holidays; therefore, Herod doth not delay the time as doubtful what to do, but doth only wait for opportunity; yea, he maketh choice of a time, when as his gift may be more plausible, because there came a great multitude together from all parts unto the holy day. ⁷⁵³

5.But prayers were made Luke teacheth here that the faithful did not, in the mean season, foreslow [neglect] their duty, Peter stood in the forward ⁷⁵⁴ alone; but all the rest fought with their prayers together with him, and they aided him so much as they were able. Hereby we do also gather, that they were not discouraged, for by prayer they testify that they persist so much as they are able in defense of the cause, for which Peter is in danger of life. This place teacheth, 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 be slothful, and if we be not inwardly touched with their dangers, we do not only defy and them of the due duty of love, but also treacherously forsake the confession of our faith; and, assuredly, if the cause be common, yea, if they fight for our safety and salvation, we do not only forsake them, but even Christ and ourselves; and the present necessity requireth, that they be far more fervent in prayer than commonly they are, whosoever 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 stinking dungeons, many consumed with fire, yea, we see new torments oftentimes invented, whereby being long tormented they may feel death. Unless these provocations sharpen our desire to pray, we be more than blockish; therefore, so soon as any persecution ariseth, let us by and by get ourselves to prayer.

Also, it is a likely thing that the Church took greater thought for Peter’s life, because they should have suffered great loss if he had gone. ⁷⁵⁵ Neither doth Luke say barely that prayer was made; but he addeth also, that it was earnest and continual, whereby he giveth us to understand that the faithful prayed not coldly or over fields; ⁷⁵⁶ but so long as Peter was in the conflict, the faithful did what they could to help him, and that without wearisomeness. We must always understand the name of God, which is here expressed, whensoever mention is made of prayer in the Scripture, for this is one of the chiefest and first principles of faith, that we ought to direct our prayers unto God alone, as he challengeth to himself this peculiar worship, “Call upon me in the day of tribulation,” (Psa 50:15.)

6.When he was about to bring him forth It seemeth at the first blush that the Church prayeth to small purpose, for the day was now appointed wherein Peter should be put to death, and he is within one night of death, and yet the faithful cease not to pray, because they know that when the Lord doth purpose to deliver his, he taketh his time oftentimes in the last and farthest point of necessity, and that he hath in his hand diverse 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] set the gospel of his Son open to the reproaches and slanders of the wicked.

That night he slept All these circumstances do more set forth the wonderful power of God, for who would not have thought that Peter was already swallowed up of death? for though he drew breath as yet, yet he had no chinch [chink] to creep out at, for as much as he was beset with many deaths. Therefore, whereas he escapeth from amidst deaths, whereas he goeth safely among the hands of his hangmen, whereas the chains are molten and are loosed, whereas the iron gate openeth itself to him; hereby it appeareth that it was a mere divine kind of deliverance, and it was profitable for Peter to be thus taught by these signs, that he might with more assurance forthwith declare unto men the grace of God thus known. Again, it appeareth by this strait keeping that Herod meant nothing less ⁷⁵⁷ than to let Peter go away alive.

7.A light shined, It is to be thought that Peter alone saw this light, and that the soldiers did either sleep so soundly, or else were so amazed, that they neither felt nor perceived any thing, And there might be two causes why God would have the light to shine; either that Peter might have the use thereof, and that the darkness might be no hindrance to him, or that it might be to him a sign and token of the heavenly glory. For we read oftentimes that the angels appeared with glistering brightness, even when the sun did shine, Assuredly, Peter might have gathered by the strange light that God was present, and also he ought to have made his profit thereof. When as the angel smiteth Peter’s side, it appeareth hereby what a care God hath for his, who watcheth over them when they sleep, and raiseth them when they are drowsy. And surely there were nothing more miserable than we, if the continuance of our prayers alone did keep God in his watching over us; for such is the infirmity of our flesh that we faint and quail, and we stand most of all in need of his help when our minds, being drawn away, do not seek him. Sleep is a certain image of death, and doth choke and drown all the senses, what should become of us if God should then cease to have respect to us? But forasmuch as when the faithful go to sleep, they commit their safety to God, it cometh to pass by this means, that even their sleep doth call upon God.

Whereas he saith, that immediately after the angel had said the word the chains were loosed, we gather by this, that there is power enough in the commandment of God alone to remove all manner [of] lets, when all ways seem to be stopt on all sides, so that if he intend to appease the motions and tumults of war, although the whole world were appointed in armor, their spears and swords shall forthwith fall out of their hands; on the other side, if he be determined to punish us and our sins with war, in a moment, (in the twinkling of an eye,) their minds, which were before given to peace, shall wax hot, and they shall lay hand on their swords. Whereas Luke setteth down severally both the words of the angel, and also the course of the matter, it serveth for the more certainty of the history, that it may in every respect appear that Peter was delivered by God.

9.He knew not that it was true He did not think that it was a vain or false visor, as Satan doth oftentimes delude men with jugglings; but true is taken in this place for that which is done naturally and after the manner of men. For we must note the contrariety [antithesis] that is between the thing itself and the vision. Furthermore, though he think that it is a vision, yet doth he willingly obey; whereby his obedience is proved, whilst that being content with the commandment of the angel alone, he doth not inquire nor reason what he must de, but doth that which he is commanded to do.

10.When they were past God was able to have carried Peter away in the turning of an hand; ⁷⁵⁸ but he overcometh diverse straits one after another, that the glory of the miracle might be the greater. So he created the world in six days, (Gen 1:0.) not because he had any need of space of thee, but that he might the better stay us in the meditating upon his works, (Exo 20:11,) for he applieth the manner of doing unto our capacity, and unto the increase of faith. If Peter had at a sudden been carried unto the house where the brethren were assembled, then should one only deliverance have been acknowledged, but now we see, as it were with our eyes, that he was delivered more than ten times.

11.Then Peter returning to himself It is word for word, being made in himself, because, being before astonied with a strange and incredible thing, he was, as it were, without himself. But now at length, as it were after a trance, he knoweth that he is delivered from death. His words set down by Luke contain a thanksgiving; for he extolleth with himself the benefit of God which he had tried, [experienced,] and whereof he had tasted, and he doth highly commend it with himself, until he find some other witnesses. He saith that the angel was sent of God, according to the common meaning of the godly, who hold that the angels are appointed to be ministers, to be careful for, and to take charge of their safety; for unless he had been thus persuaded, he would not have spoken of the angel. And yet he doth not commend the angel as the author of the grace, but he ascribeth all the whole praise of the work to God alone, neither do the angels help us to this end, that they may derive unto themselves even the least jot of God’s glory. Whereas he saith that he was delivered out of the hand of Herod, he amplifieth the goodness and benefit of God, by the power of his enemy. To the same end tendeth that which he addeth of the Jews; for the greater the number of the enemies was, the more excellent was the grace of God toward his servant; for it is a great matter that God alone being favorable, the deadly hatred of all the whole world should come to nought.

12.Into the house of Mary It appeareth that she was a matron of rare godliness, whose house was, as it were, a certain temple of God, where the brethren did use to meet together. And Luke saith that there were many assembled there, because, seeing they could not all meet together in one place without fear of some tumult, they came together in diverse places of the city in companies, as they could conveniently. For, doubtless, there were other companies gathered together elsewhere, because it is not to be thought that (at such times as many of the faithful did give themselves to prayer) the apostles were not in like sort occupied, and one house could not hold so many. And we must always mark the circumstance of time, because, even in the heat of the enemy’s cruelty, the godly were, notwithstanding, assembled together. For if, at any time, this exercise be profitable, then is it most necessary when hard conflicts approach.

15.When he did knock at the gate Whereas they think that the maid is mad, which telleth them that Peter was come; we gather by this, that they did not hope or look for Peter’s deliverance, and yet we will not say that they prayed without faith; because they looked for some other success, to with that Peter being armed with power from heaven, should be ready, whether it were by life or death, to glorify God, ⁷⁵⁹ that the flock being terrified with the violent invasion of wolves might not be scattered abroad, that those that were weak might not faint, that the Lord would put away that whirlwind of persecution. But in that the Lord granteth them more than they hoped for, he surpasseth their desires with his infinite goodness. And now that which was done seemeth to them incredible, that they may be the more provoked to praise his power.

It is his angel They call him his angel, who was by God appointed to be his keeper and the minister of his safety. In which sense Christ saith that the angels of little ones do always see the face of his Father, (Mat 18:10.) And what do they gather hence commonly? that every particular man hath a particular angel, which taketh charge of him; but it is too weak. For the Scripture doth sometimes testify (Exo 14:10) that there is one angel given to a great people, and to one man only a great host. For Elizeus [Elisha] his servant had his eyes opened, so that he saw in the air chariots of fire, which were appointed to defend the prophet, (2Kg 6:17.) And in Daniel there is but one angel of the Persians, and one of the Grecians named, (Dan 10:5.) Neither doth the Scripture promise to every man a certain and peculiar angel, but rather that the Lord hath charged his angels to keep all the faithful, (Psa 91:11;) also that they pitch their tents about the godly, (Psa 34:8.) Therefore, that vain surmise which is common touching the two angels of every man is profane. Let this be sufficient for us, that the whole host of heaven doth watch for the safety of the Church; and that as necessity of time requireth sometimes one angel, sometimes more do defend us with their aid. Assuredly, this is inestimable goodness of God, in that he saith that the angels, who are the beams of his brightness, are our ministers.

17.Tell James and the brethren: By brethren I understand not every one that was of the Church but the apostles and elders. For though it were requisite that the miracle should be made known to all, yet will Peter worthily for honor’s sake, have his fellows in office to be certified thereof. Ecclesiastical writers after Eusebius report that this James was one of the disciples; but forasmuch as Paul reckoneth him in the number of the three pillars of the Church, (Gal 2:9,) I do not think that a disciple was advanced to that dignity, and the apostles set aside. Wherefore, I do rather conjecture, that this was James the son of Alpheus, whose holiness was such, that it caused the Jews to wonder at it. And there be two reasons for which Peter would have this joyful message brought unto the brethren; to wit, that he might rid them of that care which did vex them; secondly, that they might be encouraged with such an example of God’s goodness to be the more bold. Whereas he passeth into another place, I think it was done for this cause, because, forasmuch as the house was well known and famous, because many of the brethren resorted thither, he might lie hid elsewhere with less danger. Therefore, he sought a place which was not so much suspected of the enemy, and that he might not only save himself, but also his hostess and others.

18.When it was day Luke returneth now unto Herod and the soldiers; and he saith that there was no small ado amongst them. For they could not suspect that Peter was taken from them by violence, or that he was escaped by some subtle shift. Herod examineth the matter afterward as a judge; but when as he perceived that the soldiers were in no fault, he himself is also enforced to be a witness of the deliverance wrought by God. Whereas he commandeth them to be carried out of his sight, or to be carried to prison, we may thereby gather, that their faithfulness and diligence were approved and seen; for if there had been any suspicion of negligence, there was punishment prepared for them; but the cause why he doth not let them go free was partly rage, mixed with tyrannous cruelty, and partly shamefacedness. Though some expound it otherwise, that he commanded that they should be punished forthwith. ⁷⁶⁰ And whether, being angry, he delivered them to the hangman, or he was content to punish them with perpetual imprisonment, it is assuredly an excellent example of blindness, that whereas he ought to perceive the power of God, yea, though his eyes were shut, yet doth he not bend, neither doth he wax more meek, but proceedeth to resist God of obstinate malice. Thus doth Satan deprive the wicked of understanding, that in seeing they see not; and the Lord, by smiting them with this horrible amazedness, doth justly revenge himself and his Church.

20. A worthy ⁷⁶¹ history, which doth not only show, as it were in a glass, what end is prepared for the enemies of the Church, but also how greatly God hateth pride. The Scripture saith that “God resisteth the proud,” (1Pe 5:5.) God himself did show a lively image thereof in the person of Herod. And assuredly men cannot extol themselves higher than becometh them, but they shall make war with God, who, to the end he may surpass all, ⁷⁶² commandeth all flesh to keep silence. And if God did so sharply punish pride in a king whom prosperity did puff up, what shall become of those of the common sort who are ridiculously puffed up without cause? Furthermore, we must note the course of the history, that all things go well with Herod after that he had miserably vexed the Church; he enforced the nations round about him, being tamed with hunger, to come to crave pardon upon their knees, as if God had rewarded him well for his wicked fury. This was no small trial for the godly, who might have thought thus with themselves ⁷⁶³ that God cared not for them, and they were afraid lest with Herod’s power his tyranny and cruelty should increase. But the Lord had another purpose, ⁷⁶⁴ for he set the oppressor of his Church on high that he might have the greater fall. Therefore, that shadowish felicity, wherein he delighted too much, was unto him a certain falling against the day of slaughter. In like sort, when at this day we see the bloody enemies of the Church carried up upon the wings of fortune into heaven, there is no cause why we should be discouraged; but let us rather call to mind that saying of Solomon,

“Pride goeth before calamity;
and the heart is lifted up before a fall,”
(Pro 16:18.)

Herod was displeased Luke useth the compound participle, θυμομαχον which signifieth privy grudging or hatred. Therefore Herod did not make open war against those cities; but such was his displeasure, that he essayed to subdue them by policy, as it were by undermining them by little and little. It is a rare matter, saith Demosthenes, for free cities to agree with monarchs. Moreover, Herod was naturally cruel, bold, of insatiable covetousness; and it is not to be doubted but that Tyre and Sidon were, as it were, certain bars or rails to stay his fury, as they were wealthy cities, and unaccustomed to bear the yoke. Also, the remembrance of their old glory might have encouraged them; forasmuch as pride cometh commonly of wealth, it is no marvel if these two cities were proud, the one whereof Isaiah calleth queen of the seas, whose merchants, he said, were kings, and her chapmen dukes, (Isa 23:8.) Also, he saith elsewhere that Sidon was become proud by reason of her wealth. And although they had sundry times been brought almost to utter ruin, yet the commodiousness of their situation did shortly restore them to their wonted state. Hereby it came to pass that they could more hardly digest Agrippa, of late a base fellow, a man of no estimation, ⁷⁶⁵ and one who had been let out of prison; especially seeing that he had behaved himself so cruelly toward his own subjects, and was troublesome and injurious to his neighbors.

Forasmuch as their country was nourished It had not been good for him to have assailed the men of Tyre and Sidon with open war, therefore he giveth commandment that there should no corn nor victual be carried ⁷⁶⁶ out of his realm. By this means did he, without any army, besiege them by little and little. For the borders of both cities were strait, and their ground barren, whereas there was a great people to be fed. Therefore, after that they were tamed with hunger, they humbly crave peace, and that not free, for assuredly they had some laws given them; and it is to be thought that this Blastus mentioned by Luke was not with bare words persuaded, but with rewards [gifts] won to entreat the peace. ⁷⁶⁷ I know not why Erasmus did think it good to translate this place otherwise than the words import.

21.Upon an appointed day Luke saith that the men of Tyrus and Sidon had peace granted them, because this was the occasion of the king’s oration, without doubt, that he might make them his underlings hereafter. The same history is extant in Josephus, in his Nineteenth Book of Antiquities, save only that he calleth him everywhere Agrippa, whom Luke calleth Herod. It is to be thought that Agrippa was his proper name, and that he was called by none other name so long as he was a private man; but after that he was advanced to be a king, he took to himself princely dignity, according to the name of his grandfather. Josephus and Luke agree together wonderfully in the thing itself, and in all circumstances. First, they agree concerning the place. Josephus saith, That his garment was embroidered with gold, on which, when the sun-beams light, it did glister again; and that this was the cause which moved the courtiers to call him ⁷⁶⁸ a god. That he was suddenly wounded; also, that there was seen an owl sitting upon a cord over his head, which cord did prognosticate his ruin. And he is so far from doubting that his sacrilegious pride was punished with this kind of punishment, that he saith, that he confessed the same openly amidst his cruel torments, “Behold me, whom you call a god; I am enforced to finish my life most miserable.” There is no mention made there of the peace made with those of Tyrus and Sidon; but that he made and set forth plays ⁷⁶⁹ in honor of Caesar. But it may be that the solemnity of the plays was appointed in respect of the peace concluded, which we know was a solemn thing.

23.Forthwith he smote him As, before, the angel was a minister of God’s grace in the delivery of Peter, so now he taketh vengeance upon Herod. And God doth sometimes use the ministry of angels in heaven in punishing; but sometimes he maketh the devils as hangmen, by whose hand he executeth his judgments. And this doth he as well toward his faithful servants as toward the reprobate. Saul was troubled and vexed by Satan, (1Sa 16:14) but the same did also befall holy Job, (Job 1:12.) In the Psalms, the punishments wherewith God doth chasten the wicked are attributed to the evil angels; yet we see how the angel which had the government of the safety of the Church smiteth the Egyptians in the first-begotten, (Exo 12:29;) although the Scripture calleth the wicked spirits God’s spirits, because they are obedient to his commandment, though full sore against their will. But where the epithet evil is not added, as in this place, we must understand the angel which doth willingly obey God, and yet the shape of the owl, whereof Josephus maketh mention, did rather serve to figure the devil than an heavenly angel.

Furthermore, I dare not affirm for a surety what manner of disease that was. The word which Luke useth doth signify that he was eaten up of worms. Many conjecture that it was a lousy disease. This is certain, that even when he was yet alive he was corrupt with stink and rottenness, so that he was, as it were, a living carcass. So that he was not only vexed with cruel torments, but also made a laughing-stock to all men, and of all men reviled. For God intended to make choice of a kind of punishment wherewith he might repress the cruelty of a proud man with extreme ignominy. If he had been overcome of some great and valiant army, and had been brought to poverty, the judgment of God had not been so marked; and this had been an honest and princely chastisement; ⁷⁷⁰ but forasmuch as he abhorreth lice and worms, and this filthiness cometh out of his body, which doth kill him by eating him up, he is handled according to his deserts.

In like sort Pharaoh, forasmuch as he did so oft exalt himself against God with untamed pride, he was not orderly assailed by some prince that did border upon him, but locusts and caterpillars were God’s warriors [soldiers] to make war against him, (Exo 8:17;) for the more proudly a man exalteth himself, the more doth he deserve to be cast doom of God into the lowest hell with shame and reproach. This is the reason why he set this reigned god Herod to be eaten up of worms, which he was at length enforced to grant, when he said, “Behold me, whom ye saluted as a god; I die miserable.” Such a manifest example of horrible vengeance in a king’s person ought to terrify us not a little from presuming to take to ourselves more than we ought; and that we do not suffer ourselves to be made drunk with the false commendation and flattery of men as with deadly poison.

Because he gave not the glory to God He is condemned of sacrilege, not only because he suffered himself to be called God, but because, forgetting himself, he took to himself the honor due to God. We do not read that the king of Babylon was thus extolled; and yet the prophet upbraideth to him that he went about to make himself equal with God, (Isa 14:13.) Therefore this sacrilege is a common fault in all proud men, because, by taking to themselves more than they ought, they darken the glory of God; and so, like giants, so much as ever they are able, they endeavor to pluck God out of his seat. Howsoever, they do not usurp the title of God, neither openly boast with their mouth that they are gods; yet because they take to themselves that which is proper to God, they desire to be, and to be accounted gods, having brought him under, furthermore, the prophet pointeth out the beginning of this evil in one word, when he bringeth in Nebuchadnezzar speaking on this wise, “I will go up,” (Isa 14:13.)

Wherefore there is but one remedy, if every one keep himself in that degree wherein he is placed. Let those who are base and castaways [in a humble station] not desire to climb higher; let kings, and those who are above others, remember that they are mortal, and let them modestly submit their highness to God. And we must note, that it is not enough if men give to God only half the honor which is due to him, who challengeth all that wholly which is his own; if they submit themselves but in part, whom he will have to be thoroughly humbled. Now, forasmuch as the Scripture despoileth us quite of all praise of wisdom, virtue, and righteousness, there is no one of us that can take to himself the least jot of glory without sacrilegious robbing of God. And it is a wonder that, seeing the Scripture pronounceth that all those make, as it were, open war against God which exalt themselves; and we do all grant that that cannot be done without our overthrow, [destruction;] the greatest part of men runneth, notwithstanding, headlong with furious boldness unto their own destruction; for there is scarce one of an hundred who, being mindful of his condition, doth leave to God his glory undiminished.

24.And the word of God When the tyrant was once taken out of the way the Church was suddenly delivered, as it were, out of the jaws of the wolf. Therefore, though the faithful be accounted as sheep appointed to be slain, (Psa 44:23,) yet the Church doth always overlive her enemies; and though the word of God seem oftentimes to be oppressed with the wicked tyranny of men, yet it getteth up the head again by and by, (Rom 8:37.) For Luke determined ⁷⁷¹ not only what had happened after that Herod was dead, but also by this example to encourage us, that we may be assured that God will do that, in all ages, which he then did, to the end the gospel may at length break through all impediments of the enemies, and that the more the Church is diminished, it may the more increase through the heavenly blessing.

25.And Barnabas and Paul The ministry which Luke saith Barnabas and Paul did finish, must be referred unto the alms, whereof mention was made before. For after that Agabus the prophet had foretold the famine and barrenness, the brethren gathered money at Antioch, whereby they might relieve the necessity of the church which was at Jerusalem; the carrying of this money was committed to Barnabas and Paul. Now Luke saith that they returned to Antioch, that he may pass over unto a new history. He addeth, that they took with them John, whose surname was Mark, whose mother was honorably commended before, that he might keep them company, who was afterward, as we shall see, a cause of grievous and dangerous [hurtful] discord between them.

King Herod, as described in this chapter, was Herod Agrippa I, grandson of Herod the Great, the cruel king who slaughtered the babies at Bethlehem (Mat 2:1, Mat 2:16), and the father of Herod Agrippa II, who in turn was the King Agrippa who later tried Paul (Acts 25:13-26:32). Another Herod, Herod Antipas, was one of the sons of Herod the Great, and he was tetrarch of Galilee during the ministries of John the Baptist and Jesus. Another son of Herod the Great, Aristobulus, was the father of Herod Agrippa I, the Herod who had James executed."

It is interesting that James, son of Zebedee, was the first of the apostles to be martyred, whereas John, his brother, survived all the rest, writing the last book of the Bible while imprisoned on the Isle of Patmos."

For a time the Christians had been in favor with the Jews (Act 9:31). This seems to have changed after Gentiles were admitted into their company. Herod wanted to curry favor with the Jews, so he intended to execute their leader after the festival week was finished."

This word is actually the "Passover," following the "days of unleavened bread." Because Christ's resurrection occurred immediately after Passover, Easter has traditionally been near the time of Passover. The term "Easter" itself, however, is probably derived from Eastre, the Teutonic goddess of spring."

In spite of his miserable circumstances and the probability of being executed the next morning, Peter was sleeping so soundly that the angel had to strike him and lift him up. Even then, Peter still thought he was dreaming until the angel left him outside in the street (Act 12:10). Peter surely experienced the reality of Psa 121:3, assuring him that "he that keepeth thee will not slumber," and of Psa 127:2, which says, "he giveth his beloved sleep.""

Peter had experienced a similar angelic release from prison at least once before (Act 5:19), so he knew that God was still in control."

This was most likely the same upper room where they had been praying before the coming of the Holy Spirit on the day of Pentecost (Act 1:13), and where they had observed the last supper with the Lord (Luk 22:12). Mark had probably been in the house with them both times."

In spite of the fact that they had been praying without ceasing for Peter's release (Act 12:5), they at first could not believe that God had answered their prayers.

There are, indeed, guardian angels assigned to believers (Psa 34:7; Mat 18:10; Heb 1:14), and it was evidently believed that each such angel could, if appropriate, assume the appearance of his particular charge. There is no Scriptural basis anywhere for the pagan belief that those who die still linger as ghosts. Besides, the Christians knew that Peter was not scheduled for execution until after the Passover (Act 12:4), so there is no reason to think that, by "his angel," they meant "his spirit.""

This James was obviously not the James who had just been slain by Herod, but rather James the half-brother of Jesus, who was becoming increasingly responsible for the leadership of the Jerusalem church (Act 15:13).

At this point, Peter disappears from the narrative for several years, although he was active again in the Jerusalem church at the time of the council dealing with Jewish legalism (Act 15:7)."

This could well have been the same "angel of the Lord" who delivered Peter from Herod's prison (Act 12:7).

According to Josephus, Herod arrayed himself in shining silver apparel, making himself look like some heavenly being. When he accepted the ascription of divinity to himself by the self-serving Phoenicians, God slew him. Josephus describes his last days while he was dying as exceedingly painful."

Barnabas and Saul had been sent to Jerusalem by the church at Antioch, bringing material aid to the Christians there during the hard times occasioned by the recent famine (Act 11:27-30). Whether they were with the believers praying for Peter in Mark's home is not stated, but it is there they must have counseled with Mark and decided to take him back to Antioch with them.

John Mark was a nephew of Barnabas (although some say he was a cousin - Col 4:10) and evidently a close friend of Peter (the early church fathers said much of what Mark wrote in his gospel was obtained from Peter). He probably was a Levite, like his uncle and thus well instructed in the Scriptures, as well as from a prosperous family (Act 4:36)."

Cir, am 4048, ad 44

stretched forth his hands : or, began, Act 4:30, Act 9:31; Luk 22:53

to vex : Mat 10:17, Mat 10:18, Mat 24:9; Joh 15:20, Joh 16:2

James : Mat 4:21, Mat 4:22, Mat 20:23; Mar 10:35, Mar 10:38

with : 1Ki 19:1, 1Ki 19:10; Jer 26:23; Heb 11:37

he saw : Act 24:27, Act 25:9; Joh 12:43; Gal 1:10; 1Th 2:4

he proceeded : Act 2:14, Act 4:13; Psa 76:10; Joh 19:11, Joh 21:18

Then : Exo 12:14-20, Exo 13:3-7, Exo 23:15; Lev 23:6-14; Mat 26:17; 1Co 5:7, 1Co 5:8

he put : Act 4:3, Act 5:18, Act 8:3; Mat 24:9; Luk 21:12, Luk 22:33; Joh 13:36-38, Joh 21:18

delivered : Act 16:23, Act 16:24; Mat 27:64-66

intending : Act 4:28; Est 3:6, Est 3:7, Est 3:13; Pro 19:21, Pro 27:1; Lam 3:37; Mat 26:5

Easter : Rather, the Passover, το [Strong’ s G3588], πασχα [Strong’ s G3957].

prayer was made without ceasing : or, instant and earnest prayer was made, Act 12:12; Isa 62:6, Isa 62:7; Mat 18:19; Luk 18:1; 1Co 12:26; 2Co 1:11; Eph 6:18-20; 1Th 5:17; Heb 13:3; Jam 5:16

the same : Gen 22:14; Deu 32:26; 1Sa 23:26, 1Sa 23:27; Psa 3:5, Psa 3:6, Psa 4:8; Isa 26:3, Isa 26:4; Phi 4:6, Phi 4:7; Heb 13:6

bound : Act 21:33, Act 28:20; Jer 40:4; Eph 6:20 *marg. 2Ti 1:16

and the : Act 5:23; Mat 28:4

the angel : Act 12:23, Act 5:19, Act 10:30, Act 27:23, Act 27:24; 1Ki 19:5, 1Ki 19:7; Psa 34:7, Psa 37:32, Psa 37:33; Isa 37:30; Dan 6:22; Heb 1:14

and a : Act 9:3; 2Sa 22:29; Eze 43:2; Mic 7:9; Hab 3:4, Hab 3:11; Rev 18:1

Arise : Gen 19:15, Gen 19:16; Isa 60:1; Eph 5:14

And his : The two chains with which his hands were fastened to those of the two soldiers between whom he slept. This, it appears, was the Roman method of securing a prisoner, and seems to be what is intimated in Act 12:6. Act 12:6, Act 2:24, Act 16:26; Psa 105:18-20, Psa 107:14, Psa 116:16, Psa 142:6, Psa 142:7, Psa 146:7; Dan 3:24, Dan 3:25

he went : Act 26:19; Gen 6:22; Joh 2:5; Heb 11:8

wist not : That is, he knew not; wist being the past tense of the obsolete verb to wis , from the Saxon wissan , in German wissen and Dutch wysen to think, imagine, know. Act 10:3, Act 10:17, Act 11:5; Gen 45:26; Psa 126:1; 2Co 12:1-3

the first : Act 12:4; Gen 40:3, Gen 42:17; Num 15:34; Isa 21:8

which : Act 5:19, Act 16:26; Isa 45:1, Isa 45:2; Joh 20:19, Joh 20:26; Rev 3:7

was come : He was in an ecstasy; and it was only when the angel left him, that he was fully convinced that all was real. Luk 15:17

I know : Gen 15:13, Gen 18:13, Gen 26:9

that the : Act 12:7, Act 5:19; 2Ch 16:9; Psa 34:7; Dan 3:25, Dan 3:28, Dan 6:22; Heb 1:14

and hath : 2Sa 22:1; Job 5:19; Psa 33:18, Psa 34:22, Psa 41:2, Psa 97:10, Psa 109:31; 2Co 1:8-10; 2Pe 2:9

all : Acts 23:12-30, Act 24:27, Act 25:3-5, Act 25:9; Job 31:31

he came : Act 4:23, Act 16:40

John : Act 12:25, Act 13:5, Act 13:13, Act 15:37-39; Col 4:10; 2Ti 4:11; Phm 1:24

where : Act 12:5; Isa 65:24; Mat 18:19, Mat 18:20; 1Jo 5:14, 1Jo 5:15

knocked : Act 12:16; Luk 13:25

hearken : or, ask who was there

she opened : Mat 28:8; Luk 24:41

Thou : Act 26:24; Job 9:16; Mar 16:11, Mar 16:14; Luk 24:11

It is : Gen 48:16; Mat 18:10; Luk 24:37, Luk 24:38

beckoning : Act 13:16, Act 19:33, Act 21:40; Luk 1:22; Joh 13:24

declared : Psa 66:16, Psa 102:20,Psa 102:21, Psa 107:21, Psa 107:22, Psa 116:14, Psa 116:15, Psa 146:7

James : Act 15:13, Act 21:18; 1Co 15:7; Gal 1:19, Gal 2:9, Gal 2:12; Jam 1:1

And he : Act 16:40; Mat 10:23; Joh 7:1, Joh 8:59, Joh 10:40, Joh 11:54

there : Act 5:22-25, Act 16:27, Act 19:23

sought for him : 1Sa 23:14; Psa 37:32, Psa 37:33; Jer 36:26; Mat 2:13

he examined : Act 12:4, Act 12:6; Mat 28:11-15

commanded : Dan 2:11-13; Mat 2:16; Joh 12:10,Joh 12:11

he went : Act 21:8, Act 25:13; 1Ki 20:43; Est 6:12

was highly displeased : or, bare an hostile mind intending war

Tyre : Gen 10:15, Gen 10:19; Jos 19:29; Isa 23:1-4; Mat 11:21, Mat 11:22

but : Pro 17:14, Pro 20:18, Pro 25:8; Ecc 10:4; Isa 27:4, Isa 27:5; Luk 14:31, Luk 14:32

the king’ s chamberlain : Gr. that was over the king’ s bed-chamber

because : 1Ki 5:9-11; 2Ch 2:10,2Ch 2:15; Ezr 3:7; Eze 27:17; Hos 2:8, Hos 2:9; Amo 4:6-9; Hag 1:8-11, Hag 2:16, Hag 2:17; Luk 16:8

Act 14:10-13; Psa 12:2; Dan 6:7; Jud 1:16; Rev 13:4

the angel : Exo 12:12, Exo 12:23, Exo 12:29; 1Sa 25:38; 2Sa 24:17; 1Ch 21:14-18; 2Ch 32:21

because : Act 10:25, Act 10:26, Act 14:14, Act 14:15; Exo 9:17, Exo 10:3; Psa 115:1; Isa 37:23; Eze 28:2, Eze 28:9; Dan 4:30-37, Dan 5:18-24; Luk 12:47, Luk 12:48; 2Th 2:4

and he : 2Ch 21:18, 2Ch 21:19; Job 7:5, Job 19:26; Isa 14:11, Isa 51:8, Isa 66:24; Mar 9:44-48

Act 5:39, Act 6:7, Act 11:21, Act 19:20; Pro 28:28; Isa 41:10-13, Isa 54:14-17, Isa 55:10; Dan 2:24, Dan 2:44; Mat 16:18; Col 1:6; 2Th 3:1

Barnabas : Act 11:29, Act 11:30, Act 13:1-3

ministry : or, charge

took : Act 13:5, Act 13:13, Act 15:37

John : Act 12:12; 1Pe 5:13