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).

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.

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.

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.

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.

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.

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.

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)."

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

She opened not the gate - At this time of night, and in these circumstances, the door would be fastened. Christians were doubtless alarmed by the death of James and the imprisonment of Peter, and they would take all possible precautions for their own safety.

For gladness - In her joy she hastened to inform those who were assembled of the safety of Peter.

Thou art mad - Thou art insane. They seemed to have regarded his rescue as so difficult and so hopeless, that they deemed it proof of derangement that she now affirmed it. And yet this was the very thing for which they had been so earnestly praying. When it was now announced to them that the object of their prayers was granted, they deemed the messenger that announced it insane. Christians are often surprised even when their prayers are answered. They are overwhelmed and amazed at the success of their own petitions, and are slow to believe that the very thing for which they have sought could be granted. It shows, perhaps, with how little faith, after all, they pray, and how slow they are to believe that God can hear and answer prayer. In a revival of religion in answer to prayer, Christians are often overwhelmed and astonished when even their own petitions are granted, and when God manifests his own power in his own way and time. Prayer should be persevered in, and we should place ourselves in a waiting posture to catch the first indications that God has heard us.

But she constantly affirmed - She insisted on it. How much better it would have been to have hastened at once to the gate, than thus to have engaged in a controversy on the subject. Peter was suffered to remain knocking while they debated the matter. Christians are often engaged in some unprofitable controversy when they should hasten to catch the first tokens of divine favor, and open their arms to welcome the proofs that God has heard their prayers.

Then said they - Still resolved not to be convinced.

It is his angel - Any way of accounting for it rather than to admit the simple fact, or to ascertain the simple truth. All this was caused by the little hope which they had of his release, and their earnest desire that it should be so. It was just such a state of mind as is indicated when we say, "The news is too good to e believed."The expression "It is his angel"may mean that they supposed that the "tutelary guardian,"or angel appointed to attend Peter, had come to announce something respecting him, and that he had assumed the voice and form of Peter in order to make them certain that he came from him. This notion arose from the common belief of the Jews that each individual had assigned to him, at birth, a celestial spirit, whose office it was to guard and defend him through life. See the notes on Mat 18:10. That the Jews entertained this opinion is clear from their writings. See Kuinoel. Lightfoot thinks that they who were assembled supposed that the angel had assumed the voice and manner of Peter in order to intimate to them that he was about to die, and to excite them to earnest prayer that he might die with constancy and firmness. Whatever their opinions were, however, it proves nothing on these points. There is no evidence that they were inspired in these opinions, nor are their notions countenanced by the Scriptures. They were the mere common traditions of the Jews, and prove nothing in regard to the truth of the opinion one way or the other.

Were astonished - They were now convinced that it was Peter, and they were amazed that he had been rescued. As yet they were of course ignorant of the manner in which it was done.

But he, beckoning ... - To prevent the noise, and tumult, and transport which was likely to be produced. His wish was, not that there should be clamorous joy, but that they should listen in silence to what God had done. It was sufficient to awe the soul, and produce deep, grateful feeling. A noise might excite the neighboring Jews, and produce danger. Religion is calm and peaceful; and its great scenes and surprising deliverances are rather suited to awe the soul to produce calm, sober, and grateful contemplation, than the noise of rejoicing, and the shoutings of exultation. The consciousness of the presence of God, and of his mighty power, does not produce rapturous disorder and tumult, but holy, solemn, calm, grateful emotion.

Go, show these things ... - Acquaint them that their prayer is heard, and that they may rejoice also at the mercy of God.

Unto James - James, the son of Alpheus, commonly called the Less. See Act 12:2 note; Act 1:13 note; Mat 10:2 note.

And to the brethren - Particularly to the other apostles.

And went into another place - Probably a place of greater safety. Where he went is not known. The papists pretend that he went to Rome. But of this there is no evidence. He is mentioned as in Jerusalem again in Acts 15. The meaning is evidently that he went into some place of retirement until the danger was past.

No small stir - Amazement that he had escaped, and apprehension of the consequences. The punishment which they had reason to expect, for having suffered his escape, was death.

He examined the keepers - The soldiers who were entrusted with his custody. Probably only those who had the special care of him at that watch of the night. The word "examine"here means "to inquire diligently, to make investigation."He subjected them to a rigid scrutiny to ascertain the manner of his escape; for it is evident that Herod did not mean to admit the possibility of a miraculous interposition.

Should be put to death - For having failed to keep Peter. This punishment they had a right to expect for having suffered his escape.

And he went down ... - How soon after the escape of Peter he went down to Caesarea, or how long he abode there, is not known. Caesarea was rising into magnificence, and the Roman governors made it often their abode. See the notes on Act 8:40. Compare Act 25:1, Act 25:4. This journey of Herod is related by Josephus ( Antiq. , book 19, chapter 8, section 2). He says that it was after he had reigned over all Judea for three years.

And there abode - That is, until his death, which occurred shortly after. We do not learn that he made any further inquiry after Peter, or that he attempted any further persecutions of the Christians. The men on guard were undoubtedly put to death; and thus Herod used all his power to create the impression that Peter had escaped by their negligence; and this would undoubtedly be believed by the Jews. See Mat 28:15. He might himself, perhaps, have been convinced, however, that the escape was by miracle, and afraid to attempt any further persecutions; or the affairs of his government might have called off his attention to other things; and thus, as in the case of the. "persecution that arose about Stephen,"the political changes and dangers might divert the attention from putting Christians to death. See the notes on Act 9:31. Thus, by the providence of God, this persecution, that had been commenced, not by popular tumult, but by royal authority and power, and that was aimed at the very pillars of the church, ceased. The prayers of the church prevailed; and the monarch was overcome, disappointed, bummed, and, by divine judgment, soon put to death.

And Herod was highly displeased ... - Greek: "bore a hostile mind,"intending war. See the margin. The Greek word θυμομαχῶν thumomachōn does not occur elsewhere in the New Testament. It means to meditate war; to purpose war in the mind; or here, probably, to be enraged or angry at them. What was the cause of this hostility to the people of Tyre and Sidon is not mentioned, and conjecture is useless. It is not at all inconsistent, however, with the well known character of Herod. It was probably from some cause relating to commerce. Tyre and Sidon were under the Roman power, and had some shadow of liberty (Grotius), and it is probable that they might have embarrassed Herod in some of his regulations respecting commerce.

Tyre and Sidon - See the notes on Mat 11:21. They were north of Caesarea.

They came with one accord - Fearing the effects of his anger, they united in sending an embassage to him to make peace.

Blastus, the king’ s chamberlain - See Rom 16:23. The word "chamberlain"denotes an officer who is charged with the direction and management of a chamber or chambers, particularly a bed-chamber. It denotes here a man who had charge of the bed chamber of Herod.

Because their country was nourished ... - Was supplied by the territories of Herod. The country of Tyre and Sidon included a narrow strip of land on the coast of the Mediterranean. Of course they were dependent for provisions, and for articles of commerce, on the interior country; but this belonged to the kingdom of Herod; and as they were entirely dependent on his country, as he had power to dry up the sources of their support and commerce, they were the more urgent to secure his favor.

And upon a set day - An appointed, public day. This was the second day of the sports and games which Herod celebrated in Caesarea in honor of Claudius Caesar. Josephus has given an account of this occurrence, which coincides remarkably with the narrative here. The account is contained in his "Antiquities of the Jews,"book 19, chapter 8, section 2, and is as follows: "Now when Agrippa had reigned three years over all Judea, he came to the city Caesarea, which was formerly called Strato’ s Tower; and there he exhibited shows in honor of Caesar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity throughout his province. On the second day of which shows he put on a garment made wholly of silver,"etc.

Arrayed in royal apparel - In the apparel of a king. Josephus thus describes the dress which Herod wore on that occasion. "He put on a garment made wholly of silver, and of wonderful contexture, and early in the morning came into the theater place of the shows and games, at which time the silver of his garment, being illuminated by the first reflection of the sun’ s rays upon it, shone after a surprising manner, and was so resplendent as to spread a horror over those that looked intently on him."

Sat upon his throne - This does not denote a throne in the usual sense of that word, but "a high seat"in the theater, where he sat, and from whence he could have a full view of the games and sports. From this place he made his speech.

Made an oration - Addressed the people.’ What was the subject of this speech is not intimated by Luke or Josephus.

And the people gave a shout - A loud applause.

It is the voice of a god ... - It is not probable that the Jews joined in this acclamation, but that it was made by the idolatrous Gentiles. Josephus gives a similar account of their feelings and conduct. He says, "And presently his flatterers cried out, one from one place, and another from another (though not for his good), that he was a god; and they added, ‘ Be thou merciful unto us; for although we have hitherto reverenced thee only as a king, yet shall we henceforth own thee as a superior to mortal nature.’ "It is true that Josephus says that this was done when they saw his splendid apparel, and that he gives no account of his addressing the people, while Luke describes it as the effect of his speech. But the discrepancy is of no consequence. Luke is as credible an historian as Josephus, and his account is more consistent than that of the Jewish historian. It is far more probable that this applause and adoration would be excited by a speech than simply by beholding his apparel.

And immediately the angel of the Lord - Diseases and death axe in the Scriptures often attributed to an angel. See 2Sa 24:16; 1Ch 21:12, 1Ch 21:15, 1Ch 21:20, 1Ch 21:27; 2Ch 32:21. It is not intended that there was a miracle in this case, but it certainly is intended by the sacred writer that his death was a divine judgment on him for his receiving homage as a god. Josephus says of him that he "did neither rebuke them the people nor reject their impious flattery. A severe pain arose in his belly, and began in a most violent manner. And when he was quite worn out by the pain in his belly for five days, he departed this life, in the 54th year of his age, and the 7th year of his reign."Josephus does not mention that it was done by an angel, but says that when he looked up, he saw an owl sitting on a rope over his head, and judging it to be an evil omen, he immediately became melancholy, and was seized with the pain.

Because he gave not God the glory - Because he was willing to receive the worship due to God. It was the more sinful in him as he was a Jew, and was acquainted with the true God, and with the evils of idolatry. He was proud, and willing to be flattered, and even adored. He had sought their applause; he had arrayed himself in this splendid manner to excite admiration; and when they carried it even so far as to offer divine homage, he did not reject the impious flattery, but listened stir to their praises. Hence, he was judged; and God vindicated his own insulted honor by inflicting severe pains on him, and by a most awful death.

And he was eaten of worms - The word used here is not found elsewhere in the New Testament. A similar disease is recorded of Antiochus Epiphanes, in the Apocrypha, 2 Macc. 9:5, "But the Lord Almighty, the God of Israel, smote him with an invisible and incurable plague; for a pain in the bowels that was remediless came upon him, and sore torments of the inner parts Act 12:9, so that worms rose up out of the body of this wicked man,"etc. Probably this was the disease known as morbus pedicularis . It is loathsome, offensive, and most painful. See the death of Antiochus Epiphanes described in 2 Macc. 9. With this disease also Herod the Great, grandfather of Herod Agrippa, died (Josephus, Antiq. , book 17, chapter 6, section 5). Such a death, so painful, so sudden, and so loathsome, was an appropriate judgment on the pride of Herod. We may here learn:

(1) That sudden and violent deaths are often acts of direct divine judgment on wicked people.

\caps1 (2) t\caps0 hat people, when they seek praise and flattery, expose themselves to the displeasure of God. His glory he will not give to another, Isa 42:8.

\caps1 (3) t\caps0 hat the most proud, and mighty, and magnificent princes have no security of their lives. God can in a moment - even when they are surrounded by their worshippers and flatterers - touch the seat of life, and turn them to loathsomeness and putrefaction. What a pitiable being is a man of pride receiving from his fellow-men that homage which is due to God alone! See Isa. 14.

\caps1 (4) p\caps0 ride and vanity, in any station of life, are hateful in the sight of God. Nothing is more inappropriate to our situation as lost, dying sinners, and nothing will more certainly meet the wrath of heaven.

\caps1 (5) w\caps0 e have here a strong confirmation of the truth of the sacred narrative. In all essential particulars Luke coincides in his account of the death of Herod with Josephus. This is one of the many circumstances which show that the sacred Scriptures were written at the time when they professed to be, and that they accord with the truth. See Lardner’ s Credibility, part 1, chapter 1, section 6.

But the word of God grew ... - Great success attended it. The persecutions had now ceased; and notwithstanding all the attempts which had been made to crush it, stir the church increased and flourished. The liberation of Peter and the death of Herod would contribute to extend it. It was a new evidence of divine interposition in behalf of the church; it would augment the zeal of Christians; it would. humble their enemies, and would fill those with fear who had attempted to oppose and crush the church of God.

Returned from Jerusalem - They had gone to Jerusalem to carry alms, and they now returned to Antioch, Act 11:30.

When they had fulfilled their ministry - When they had accomplished the purpose for which they had been sent there; that is, to deposit the alms of the church at Antioch in the hands of the eiders of the churches, Act 11:30.

John, whose surname was Mark - See the notes on Act 12:12. From this period the sacred historian records chiefly the labors of Paul. The labors of the other apostles are, after this, seldom referred to in this book, and the attention is fixed almost entirely on the trials and travels of the great apostle of the Gentiles. His important services, his unwearied efforts, his eminent success, and the fact that Luke was his companion, may be the reasons why his labors are made so prominent in the history. Through the previous chapters we have seen the church rise from small beginnings, until it was even now spreading into surrounding regions. We have seen it survive two persecutions, commenced and conducted with all the power and malice of Jewish rulers. We have seen the most zealous of the persecutors converted to the faith which he once destroyed, and the royal persecutor put to death by the divine judgment. And we have thus seen that God was the protector of the church; that no weapon formed against it could prosper; that, according to the promise of the Redeemer, the gates of hell could not prevail against it. In that God and Saviour who then defended the church, we may still confide, and may be assured that he who was then its friend has it still "engraved on the palms of his hands,"and designs that it shall extend until it fills the earth with light and salvation.

She opened not the gate for gladness as one from herself, not knowing what to do for gladness. Great and sudden passions have caused strange ecstasies, and death itself sometimes; the spirits in grief flowing too fast unto the heart to fortify it, and in joy leaving the heart as fast, to meet the object that causeth it.

Thou art mad thou speakest thou knowest not what; thinking her, out of fear, to have been discomposed in her mind.

It is his angel: some have thought, that by Peter’ s angel no other was meant than some messenger from Peter, which they might expect from him in such a case as he was in; now though aggelov (the word here) signifies a messenger or an angel, indifferently, yet how could Rhoda then know it to have been Peter’ s voice? A messenger’ s voice being no more like his that sent him than another man’ s. They did, probably mean some angel that had assumed Peter’ s shape, and imitated his voice: and the Jews having had a constant opinion, that at least every good man hath a guardian angel which God appoints to him for a means of his preservation, might be apt to imagine that this was that angel whose charge St. Peter was, Mat 18:10 . Though that angel spoken of, Gen 48:16 , most probably was the angel of the new covenant, and not a created angel, being Jacob blesseth in his name; yet the opinion of tutelar angels, though not certain or needful, is to this day thought probable.

Peter continued knocking Peter might be unwilling to have his entrance into the house deferred,

1. Out of fear of being taken again, and his life concerned upon it.

2. Out of an earnest desire to see the brethren, whom he might hope to meet with there.

3. Out of zeal to declare the mercy of God towards him; this fire was kindled in him, and he sought vent for it.

Beckoning it was usual by the motion of the hand both to desire silence and to crave audience.

How the Lord had brought him out Peter gives God the glory, though an angel had been the means of his delivery.

James this James was the son of Alpheus, Mat 10:3 Mar 3:18 , and succeeded the other James, (the brother of John, of whom, Act 12:2 ), in governing the church at Jerusalem.

Went into another place Peter could not but know he should be sought after, and therefore durst not abide in one place, lest he should ruin himself, and endanger his friends that should harbour him. Thus the great apostle, as David formerly, was hunted, as one hunteth a partridge in the mountains, 1Sa 26:20 .

The soldiers, who were bound with Peter in the same chains, could not but miss him as soon as they did awake, and with admiration find the chains still holding them, thought loosened from Peter. What strange imaginations they might have, is not to be expressed, though some guess at it.

He examined the keepers that is, judicially; proceeding against them for the escape of St. Peter.

Commanded that they should be put to death they were sentenced to be led away, and it is most probably thought, unto the place of execution. The instruments in persecution God many times meets with in this world, and sometimes by the persecutors themselves.

Tyre and Sidon these were two coast towns in Phoenicia, famous, especially the former, for their great trading; and being rich, might be insolent, or possibly might tempt Herod to a war against them, whose conquest would pay the charge of it.

The king’ s chamberlain or chief of his bed chamber.

Desired peace or begged pardon; there being no war yet begun.

Their country was nourished by the king’ s country these cities lying upon the sea, had little land belonging to them, and of old were forced to have their provision from other places, especially from Judea; thus Solomon gave Hiram, king of Tyre, twenty thousand measures of wheat for his household, and twenty measures of pure oil yearly, 1Ki 5:9,11 ; and long after that, they of Judah and Israel are said to have traded with their wheat in Tyre, Eze 27:17 .

Upon a set day this was (says Josephius, cap. 19. lib. 7) the second day of the sports or games, which Herod had instituted in honour of the emperor Claudius; or, it may he, such a day as Herod had appointed to determine the diffrence between him and the Tyrians.

Royal apparel such, saith Josephus, as were made of silver, woven with extraordinary art, and did reflect strangely the beams of the sun shining upon it.

Sat upon his throne an elevated place, from whence he might the better be seen and heard.

These impious flatterers destroy whom they exalt; for God will pull down his rivals.

An angel had delivered Peter, and here an angel destroys Herod: all that heavenly host fullfil God’ s will for the deliverance of his church, and the destruction of his enemies.

He gave not God the glory priding himself in the acclamation the people had made, and not attributing his eloquence and glory to God, as the giver of them; or rather, not repressing or punishing their blasphemy; whereas Peter durst not accept of undue honour from Cornelius, Act 10:26 , nor the angel from St. John, Rev 19:10 22:9 .

He was eaten of worms either breeding in his bowels, or in his flesh, after a more unusual manner; as it is recorded of Herod the Great, that he was eaten up of lice. No creature so little or contemptible, but it can execute God’ s judgments on whom he please.

Grew the word of God is compared here to seed, as in our Saviour’ s parable, Mat 13:19 .

Multiplied the number of believers multiplied through the word, which was sown, as seed is scattered abroad. So true it is, that persecutors, by their pulling down of the church, do but build it up.

From Jerusalem they returned unto Antioch, from whence they were sent, Act 11:26,30 , to carry the benevolence of the church of Antioch to that of Judea.

Their ministry this was the ministry or service they were appointed to do.

John of whom before, Act 12:12 .

Thou art mad, or talkest idly. ---

Then said they, it is his Angel. It seems ridiculous to translate here a messenger. Does a messenger speak with the very voice of him that sends him? St. John Chrysostom[2] and others on this place observe, that they believed that every one, at least of the faithful, hath a good Angel. (Witham) ---

"If proper Angels," saith St. John Chrysostom, (T. iii. hom. 7. in laud. Paul.) "be deputed by our Lord to such as have only charge of their own existence, (as Israel said, Genesis xlviii. 16. the Angel that delivereth me from all evils, bless these boys ) much more are super-human spirits at hand to help those unto whom the charge and burden of the world is committed." Such persons as can believe that God permits evil spirits to tempt us, can find no difficulty surely in believing that the same good, just, and merciful Creator will permit good spirits to guide, protect, and assist us. Repeated proofs of both are found in holy writ. The learned Protestant commentator, Polus, on this text, says: Hujusmodi visis assueverat eo tempore Ecclesia, quæ etiam novit fideles præsidio angelorum esse circumseptos. The Church at that period had been accustomed to similar apparitions, nor is she ignorant that the faithful are secured by the protection of Angels. (T. iv. p. 1494.)

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[BIBLIOGRAPHY]

It is his Angel. St. John Chrysostom on these words, hom. xxvi. Ex hoc verum est quod unusquisque Angelum habet; Greek: alethes oti ekastos Aggelon echei.

He went into another place. Did not think fit to stay in the city of Jerusalem. St. John Chrysostom takes notice, that upon another occasion, when he was delivered by an Angel out of prison, he went boldly the next day, and preached in the temple. (chap. v. 19.) but there he was ordered by an Angel so to do; now to stay without such orders, would have been rashly to expose himself, and in a manner tempting God. (Witham) ---

Peter retired to another place, that he might not rashly expose himself to future danger. It is not just to depend on supernatural assistance, when human means are adequate to the effect. (St. John Chrysostom, hom. xxvi.) ---

St. Peter desires they will announce his miraculous deliverance to James, the then bishop of Jerusalem, and to the Christians, that they might see the effect of their prayers for him. St. James had, beyond a doubt, ordered general supplications to be made by all the brethren for St. Peter. (Bristow)

Should be led [3] away to punishment or death, according to the sense both of the Latin and Greek text. (Witham)

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[BIBLIOGRAPHY]

Jussit eos duci, Greek: apachthenai.

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In the Greek, he was preparing to make war against them. These applied not to agriculture, but drew their support from Judea, Samaria, and Galilee. (Bible de Vence)

Struck him. Josephus relates, that when Herod saw he must die, he replied to the flatteries of the people, "See, he whom you call a god, is snatched out of life, in spite of himself. The necessity of suffering death proves the falsity of your words; but we must submit to the will of God." (Jewish Antiquities, lib. xvii. chap. 9. and The Jewish War, lib. i. chap. 21.) ---

Princes may take warning from this example, not to take delight in the praises and flatteries of their subjects, so as to forget themselves to be men, and the God of heaven to be the supreme Lord of all, to whose just tribunal princes and subjects are equally amenable. (Haydock) ---

Eaten up by worms. A visible judgment of God, for his pride and vanity. (Witham)

Returned from Jerusalem, to Antioch, the capital of Syria. (Witham) ---

This John Mark, the companion of Sts. Paul and Barnabas, was not the evangelist who bore that name; but a cousin of Barnabas, son of Mary, in whose house the apostles generally assembled at Jerusalem. (Calmet)

And when she knew Peter's voice,.... often heard him preach and converse in the family:

she opened not the gate for gladness, filled with joy to hear his voice, and that he was delivered from prison, and in haste to carry the welcome news to the company within, stayed not to open the gate, and let Peter in:

but ran in and told how Peter stood before the gate: she went into the house in a great hurry, and related to them within, that Peter was at the door without.

And they said unto her, thou art mad, &c. "Or art thou not mad?" as the Ethiopic version, and two of Beza's exemplars read, and some others: they thought the girl must be out of her senses; they looked upon the thing impossible; for though they were praying for him, and praying in faith, yet they might have no expectation of a deliverance; but were praying that they might be supported under such a trial, and that it might be sanctified to them; and for Peter, that he might be strengthened and made steadfast, and kept faithful to the last; and bear, by his sufferings and death, a glorious and honourable testimony for Christ:

but she constantly affirmed that it was even so; she asserted it over and over, and was positive in it; nothing they could say could put her off of it; she was sure of it; which when they observed, they could not tell what to say to it, but as follows: then said they,

it is his angel; not his tutelar or guardian angel, everyone having, as some think, a particular angel to attend him; whereas sometimes one angel attends many persons, and sometimes many angels encamp about, and are a guard to a single saint; nor did they think it was an angel sent to give notice of his death, as some persons, by one means or another, have had previous notices of the death of their friends; but rather, that it was an angel in Peter's shape, who had something to communicate: and this agrees with the notions of the Jews, who think that angels do assume the shapes of men on certain occasions: so they say ⁱ, when Moses was in danger in Pharaoh's court, God sent Michael, the prince of the host of heaven, "in the shape of an executioner"; who brought him at once out of Egypt, and set him at the border of it, the distance of three days journey: Bar Kaphra says ^k, an angel descended בדמות משה, "in the likeness of Moses", and caused him to flee, and they thought the angel had been Moses: and so it is elsewhere said ^l, that an angel descended "in the likeness of Solomon", sitting upon his throne: there are some who think, that the sense of the brethren praying for Peter, was not that it was an angel, a celestial spirit, but a messenger sent by Peter from the prison on some errand: who represented him, or mentioning his name, the damsel took him for Peter himself. Beza's ancient copy reads, "then said they unto her, perhaps it is his angel", and so the Syriac version.

But Peter continued knocking,.... That they might come to him, and let him in; beginning to be impatient, and being very desirous of seeing his friends, as well as being in danger of being taken up, and had to prison again, should any of his enemies come by, who knew him:

and when they had opened the door, and saw him, they were astonished: they could hardly believe their own eyes; it was amazing to them, how it should be, that he should be delivered out of prison, when they knew there was such a strong guard about him.

But he beckoning unto them with the hand,.... This is what the Jews call רמיזה, "an hint" ^m, which is a beckoning, or making signs, either with the head or hand: and this was now made, to hold their peace; to be silent, and not clamorous in their expressions of joy and wonder, lest it should alarm the neighbourhood, and the consequence be bad both to him and them; as also that he might have an opportunity of relating the whole affair to them; which he did, after he had entered into the house; which though not expressed is understood, and is added in Beza's ancient copy, and in the Syriac version:

and he went in; that is, into the house: and declared unto them how the Lord had brought him out of prison: how he had sent his angel to him in prison, what a light shone about him, how his chains fell from his hands, and how the angel conducted him through the several wards, till they came to the iron gate, which opened of itself; and how when he had brought him into the public streets, he left him; he ascribes this wonderful deliverance not to the angel, but to the Lord himself:

and he said, go show these things to James; the son of Alphaeus, sometimes called the brother of our Lord; for James the son of Zebedee, the brother of John, Herod had lately killed with the sword, Act 12:2 and this other James very likely succeeded him as pastor of the church at Jerusalem, or at least had the superintendency of affairs there:

and to the brethren; the rest of the apostles, and even all the members; whom he would have acquainted with these things, which he knew would be matter of joy unto them, and a means of strengthening them in the ways of the Lord:

and he departed, and went into another place; to Rome, say the Papists, but without any foundation; if he went out of the city, and to any distant place for more safety, very likely he went to Antioch; but the words do not necessarily oblige us to conclude, that he went out of the city at that time, only that he went from Mary's house; "and went", as the Ethiopic version reads, "to another house": where another company of saints might be assembled, and where he might be more private and secure.

Now as soon as it was day,.... When it was morning; as soon as there was any light in the prison, by which the guards could discern one another and their prisoners:

there was no small stir among the soldiers: the two between whom Peter slept, and the rest of the quaternions that were employed in the wards to keep watch; who were now all in an uproar, and in the utmost concern and fright:

what was become of Peter; whether he was in any other part of the prison, by what means he could escape, and whither he was gone.

And when Herod had sought for him and found him not,.... Neither in the prison, nor in any part of the city:

he examined the keepers; of the prison, and those that were upon the watch, whether they had not been accessary to his escape:

and commanded that they should be put to death: or brought forth, not before a judge to be tried and judged, because they had been examined by Herod already; but either that they should be carried and laid in bonds, or be led forth to suffer punishment; and so our version directs, and which is confirmed by the Syriac; and the Greeks say ⁿ, that απαγωγη is a kind of punishment:

and he went down from Judea to Caesarea; not Peter, but Herod:

and there abode; of this journey of Agrippa's to Caesarea, Josephus makes mention ^o; this place was distant from Jerusalem six hundred furlongs, or seventy five miles ^p.

And Herod was highly displeased with them of Tyre and Sidon,.... Two cities on the sea coast, in the land of Phoenicia; with the inhabitants of which Herod was so enraged, that though he had not declared war against them, yet he had meditated it in his mind, and intended to do it at a proper time: what gave him this offence is not certain; that it should be for entertaining and concealing of Peter, when he made his escape, is without any foundation; and nothing but this following on that account, could ever occasion such a thought:

but they came with one accord to him; the ambassadors from both cities united in an address to him, and joined in ways and means to reconcile him to them:

and having made Blastus the king's chamberlain their friend; not merely by arguments, entreaties, and good works, but very likely by gifts, by making presents to him: persons in such an office had usually very great interest in the princes they served ^q, as Blastus doubtless had with Herod; Commodus the emperor did every thing at the instances of his chamberlains, and so other princes; for these officers had access when others could not, the king's bedchamber next to sacred; and therefore the Tyrians and Sidonians privately applied to him first:

desired peace; either of Herod himself, to whom, by the means of Blastus, they were introduced; and in their address to him, entreated he would forgive the offence, and be at peace with them; or else of Blastus, whom by some means or another they made their friend; and therefore entreated of him, that he would use his interest with the king, and procure peace for them: and this sense the Arabic version inclines to, which renders the words thus, "and they prayed him that he would take care of reconciliation and peace"; though the former seems to be the true sense: "because their country was nourished by the king's country". These cities were seaports, and the inhabitants of them were much concerned in sending ships to sea, and in merchandise; and it was in Judea and Galilee, which were under Herod's jurisdiction, where they vented the goods they imported, and from whence they were supplied with wheat, honey, and oil, both for their own use, and perhaps to export abroad; see 1Ki 5:1 Eze 27:3, &c. And it looks as if Herod had forbid all commerce with them, which if it had been continued, would have been the ruin of them.

And upon a set day,.... Either on some feast day of divine appointment, as a feast day was by the Jews called מועד, "a stated day"; or on some day appointed by Herod, for the receiving of the ambassadors of Tyre and Sidon, and of hearing their petitions; or as Josephus ^r says, it was on the second day of the sports and plays, instituted by him in honour of Caesar:

Herod, arrayed in royal apparel; the same Jewish historian in the same place says, that this his apparel was all of silver, and of a wonderful contexture; and that going in this very early in the morning into the theatre, the silver shone so with the rays of the rising sun, that it struck the spectators with terror and admiration:

sat upon his throne; and very likely with the other ensigns of royalty, as a crown on his head, and a sceptre in his hand:

and made an oration unto them; either unto the ambassadors from Tyre and Sidon, or rather unto the common people, the multitude that were gathered together in the theatre, where the above historian says he was.

And the people gave a shout,.... At the end of the oration; these were flatterers, as Josephus says in the place before referred to, who cried out one from another, saluting him as God; saying, be merciful to us, hitherto we have revered thee as a man, henceforward we confess thee somewhat more excellent than mortal nature: and so it follows here,

saying it is the voice of a God, and not of a man; the Vulgate Latin version reads, "the voices of God and not men"; and the Ethiopic version, "the city shouted in, or with the voice of God", with the voice of man; as if this referred to the acclamation of the people, and not the speech of the king; very wrongly.

And immediately the angel of the Lord smote him,.... With a disease after mentioned; this angel, according to Josephus, appeared in the form of an owl; for he says, that a little after (the shout of the people) the king looked up, and saw an owl sitting upon a rope over his head; whom he immediately understood to be an angel, or messenger of evil things to him, as it had been before of good things; for it seems by the same historian ^s, that when he was bound by the order of Caligula, he saw an owl sitting on that tree, on which he leaned; when a certain German predicted, that things would in a short time be changed with him, and he should be advanced to great honour; but remember, says he, whenever you see that bird again, you will die within five days. Eusebius ^t, out of Josephus, makes no mention of the owl, but relates it thus; that a little after (the oration and the salutation of the people) the king looked up, and saw an angel sitting over his head, whom he immediately understood to be the cause of evil things to him, as he had formerly been of good: the reason of the angel's smiting him was,

because he gave not glory to God; or as the Jewish historian says, because he reproved not the flatterers, nor rejected their impious flattery, but tacitly took that to himself, which belonged to God:

and he was eaten of worms: Beza's most ancient copy adds, "while he was alive"; Josephus only makes mention of pains in his belly, but these were occasioned by the gnawing of the worms: this was accounted by the Jews a very accursed death; they say ^u, that the spies which brought an ill report on the good land, died this death: their account is this, that

"their tongues swelled and fell upon their navels, and worms came out of their tongues and went into their navels, and out of their navels they went into their tongues,''

of this death died many tyrants, oppressors, and persecutors! as Antiochus,

"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)

and Herod the great, the grandfather of this, according to Josephus ^w; and Maximianus Galerius, according to Eusebius ^x, and many others:

and gave up the ghost: not directly, but five days after, as Josephus relates, in the fifty fourth year of his age, and when he had reigned seven years; but before he died, and as soon as he was smitten, he turned to his friends and said, I your God am obliged to depart this life, and now fate reproves the lying words you have just now spoke of me; and I who was called immortal by you, am led away to die, with more, as related by Josephus: by such a token as this, a man was discovered to be a murderer with the Jews; for so they say ^y, that

"out of the beheaded heifer went a vast number of worms, and went to the place where the murderer was, and ascended upon him, and then the sanhedrim laid hold on him and condemned him.''

But the word of God grew and multiplied. The number of those who were converted by it, and embraced and professed it, increased; otherwise the word is the same, whether the professors of it be more or fewer; and this it did, notwithstanding the persecution raised against it by Herod whilst he was living; and after his death, it still gained more ground, met with less opposition, and was more freely professed.

And Barnabas and Saul returned from Jerusalem,.... Two of Beza's exemplars, the Complutensian edition and the Syriac version, add, "unto Antioch"; and certain it is, that from thence they were sent, and thither they returned, for we find them there in the beginning of the next chapter:

when they had fulfilled their ministry; which was the carrying the relief, or the money collected by the Christians at Antioch, for the brethren in Judea, on account of the famine that was there:

and took with them John, whose surname was Mark: the son of Mary, at whose house the disciples were met together, and praying; and where Peter first went, after he was delivered from prison, Act 12:12 him they brought with them from Jerusalem to Antioch, being a kinsman of Barnabas; and a man of promising gifts and usefulness, and judged to be a fit companion with them in their travels, for the spread of the Gospel.

¹ tn Or “informed.”

² tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

¹ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

² tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

³ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

⁴ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

¹ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

² sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

¹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

² tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

³ tn Or “led.”

⁴ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

¹ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

² tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

¹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

² tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

³ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

⁴ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

⁵ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

² tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

³ sn Tyre was a city and seaport on the coast of Phoenicia.

map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁴ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

map For location see Map1 A1; JP3 F3; JP4 F3.

⁵ tn Or “with one accord.”

⁶ tn Or “persuading.”

⁷ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

⁸ tn The words “to help them” are not in the Greek text, but are implied.

⁹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

² tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

³ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

⁴ tn Or “delivered a public address.”

¹ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

² tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

³ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

¹ sn A metonymy for the number of adherents to God’s word.

² tn Or “spreading.”

¹ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

² sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Grk “fulfilled.”

⁴ tn Grk “ministry” or “service.”

⁵ tn Grk “John who was also called Mark.”

^{( 7 )} But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.

^{( 7 )} We may sometimes give place to the rage of the wicked, but yet only in such a way that our diligence which ought to be used in God's business does not slacken in the least.

^{( 8 )} Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

^{( 8 )} Evil counsel in the end results in the hurt of those who devised it.

^{( 9 )} And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's [country].

^{( 9 )} A miserable and shameful example of what happens to the enemies of the Church.

^{( 10 )} And the people gave a shout, [saying, It is] the voice of a god, and not of a man.

^{( 10 )} The flattery of people makes fools glad.

^{( 11 )} And immediately the angel of the Lord smote him, because he ^{( e )} gave not God the glory: and he was eaten of worms, and gave up the ghost.

^{( 11 )} God resists the proud.

^{( e )} Josephus records that this king did not repress the flatterer's tongues, and therefore at his death he complained and cried out about their empty praise.

^{( 12 )} But the ^{( s )} word of God grew and multiplied.

^{( 12 )} Tyrants build up the Church by destroying it.

^{( s )} Those that heard the word of God.

1 King Herod persecutes the Christians, kills James, and imprisons Peter; whom an angel delivers upon the prayers of the church.

20 Herod in his pride taking to himself the honour due to God, is stricken by an angel, and dies miserably.

24 After his death, the word of God prospers.

25 Saul and Barnabas return to Antioch.

notes one verse 13  

notes one verse 13  

notes one verse 13  

Apprehensive of a pursuit, Peter did not remain long with the brethren in the house of Mary. (17) " But, beckoning to them with his hand to be silent, he related to them how the Lord had led him out of the prison, and said, Tell these things to James and the brethren. And going out, he went to another place. " Whether this other place was a place of concealment in the city, or an entirely new field of labor, is not known.  

The prominence given to the name of the surviving James, in this speech of Peter, shows that he already occupied a prominent position among the brethren. We will, hereafter, see that he continued to occupy this position.   

19. The escape of Peter had been altogether unobserved by the soldiers who guarded him. The two who were chained to him in the prison slept on till day, and those guarding the outside changed their watches at the regular hours without suspecting any thing wrong within. (18) " Now when it was day, there was no small stir among the soldiers, what was become of Peter. (19) And when Herod had sought for him and found him not, he examined the guards and commanded that they should be put to death. And he went down from Judea to C