Acts 12:1–19

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

because he saw it pleased the Jews--Popularity was the ruling passion of this Herod, not naturally so cruel as some of the family [JOSEPHUS, Antiquities, 19.7.3]. to take Peter also--whose loss, at this stage of the Church, would have been, so far as we can see, irreparable. Then were the days of unleavened bread--seven in number, during which, after killing and eating the Passover, no leaven was allowed in Jewish houses (Exo 12:15, Exo 12:19).

delivered him to four quaternions of soldiers--that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch. intending after Easter--rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here). to bring him forth to the people--for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.

Now about that time,.... That the famine was in Judea, and Saul and Barnabas were sent thither with what the church at Antioch had collected. Herod the king; not Herod the great that slew the infants at Bethlehem, nor Herod Antipas that beheaded John, but Herod Agrippa; and so the Syriac version adds here, "who is surnamed Agrippa"; he was a grandson of Herod the great, and the son of Aristobulus: this prince stretched forth his hands to vex certain of the church; Beza's ancient copy adds, "in Judea": it seems to be the church at Jerusalem; perhaps some of the principal members of them; and so the Ethiopic version renders it, the rulers of the house of God. It is scarcely credible that he should lay hands on any of them himself in person; but it is very likely he encouraged his soldiers, or his servants, to abuse them, reproach them, strike and buffet them, as they met with them in the streets; or when at worship, might disturb them, and break them up.

And he killed James the brother of John with the sword. This was James, the son of Zebedee, whom our Lord told, that he should be baptized with the baptism he was baptized with, Matthew 20:22 meaning the baptism of martyrdom; and he was the first martyr among the apostles: the death he was put to was one of the four capital punishments among the Jews, and was reckoned by them the most disgraceful of them all, and was inflicted upon deceivers of the people; and such an one James was thought to be (e). (e) Misn. Sanhedrin, c. 7. sect. 1, 3. & 11. 4.

And because he saw it pleased the Jews,.... That is, as Beza's ancient copy adds, "his stretching out his hands upon the faithful"; this pleased the Jews, a bloodthirsty generation of men, who had killed the prophets, and the Lord Jesus, and who were now greedy after the death of the apostles: it may easily be seen from what principle and spirit Herod acted; it was not out of regard to the Jewish religion, rites, and ceremonies, but to ingratiate himself into the affections of the people: he proceeded further to take Peter also; a principal apostle, and who was well known, and against whom the Jews had doubtless a particular antipathy, and would have been glad to have been rid of him; this Herod was, sensible of, and therefore to please them, ordered him to be taken up: then were the days of unleavened bread; or the feast of the passover.

When he had apprehended him,.... When his officers he sent to take him had brought him: he put him in prison; in the common prison, very likely where he had been once before, Acts 5:18 and delivered him to four quaternions of soldiers to keep him; each quaternion consisted of four soldiers, so that they were in all sixteen; and so the Syriac version renders it, "and delivered him to sixteen soldiers": how the Ethiopic version should make "seventeen" of them is pretty strange: these perhaps might take their turns to watch him by four at a time, two to whom he was chained, and two others to keep the doors; or all the sixteen together, being posted in one place or another for greater security: and it may be, that the reason of all this caution, and strong guard, might be, because it was remembered that he, and the rest of the apostles, when committed to the same prison some years ago, were delivered out of it: intending after Easter, or the passover, to bring him forth to the people; to insult and abuse him, and to put him to what death they should desire.

Acts 12:12-19 12. And, considering, he came into the house of Mary the mother of John, whose surname was Mark; where many were gathered and praying. 13. And when Peter had knocked at the entry-door, a maid came out to hearken, named Rhoda. 14. And when she knew Peter's voice, she opened not the door for joy, but running in, she told that Peter stood without. 15. But they said to her, Thou art mad. But she affirmed more vehemently that it was so. But they said, It is his angel. 16. But. Peter continued knocking: when they had opened, they saw him, and they were astonished. 17. But after that he had beckoned to them with the hand, that they should hold their peace, he told them how God had brought him out of prison. And he said, Tell James and the brethren these things. And he departed thence, and went into another place. 18. After that it was day, there was no small ado amongst the soldiers, what was become of Peter. 19. And when Herod had sought him, and could not find him, so soon as he knew the matter, he commanded the keepers to be carried away, [executed.] 12. Into the house of Mary It appeareth that she was a matron of rare godliness, whose house was, as it were, a certain temple of God, where the brethren did use to meet together. And Luke saith that there were many assembled there, because, seeing they could not all meet together in one place without fear of some tumult, they came together in diverse places of the city in companies, as they could conveniently. For, doubtless, there were other companies gathered together elsewhere, because it is not to be thought that (at such times as many of the faithful did give themselves to prayer) the apostles were not in like sort occupied, and one house could not hold so many. And we must always mark the circumstance of time, because, even in the heat of the enemy's cruelty, the godly were, notwithstanding, assembled together. For if, at any time, this exercise be profitable, then is it most necessary when hard conflicts approach. 15. When he did knock at the gate. Whereas they think that the maid is mad, which telleth them that Peter was come; we gather by this, that they did not hope or look for Peter's deliverance, and yet we will not say that they prayed without faith; because they looked for some other success, to with that Peter being armed with power from heaven, should be ready, whether it were by life or death, to glorify God, [759] that the flock being terrified with the violent invasion of wolves might not be scattered abroad, that those that were weak might not faint, that the Lord would put away that whirlwind of persecution. But in that the Lord granteth them more than they hoped for, he surpasseth their desires with his infinite goodness. And now that which was done seemeth to them incredible, that they may be the more provoked to praise his power. It is his angel. They call him his angel, who was by God appointed to be his keeper and the minister of his safety. In which sense Christ saith that the angels of little ones do always see the face of his Father, (Matthew 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 (Exodus 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, (2 Kings 6:17.) And in Daniel there is but one angel of the Persians, and one of the Grecians named, (Daniel 10:5, 12.) 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, (Psalm 91:11;) also that they pitch their tents about the godly, (Psalm 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, (Galatians 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. Footnotes: [759] "Christi nomen," the name of Christ. [760] "Extemplo ad Supplicium rapi," that they should he immediately dragged off to execution.

Acts 12:19-25 And descending from Judea to Cesarea, he stayed there. 20. And Herod was offended with those of Tyre and Sidon: but they came unto him with one consent, and persuading Blastus, the chamberlain to the king, they required peace, because their country was nourished by the king's country. 21. And upon a day appointed Herod arrayed himself in royal apparel, and sitting upon his throne, he made an oration unto them. 22. And the people cried, It is the voice of God, and not of man. 23. And straightway the angel of the Lord smote him, because he gave not the glory to God: and being eaten of worms, he died. 24. Furthermore, the word of God did increase and multiply. 25. And Barnabas and Paul returned from Jerusalem to Antioch, having finished their office, taking John with them, which was called Mark. 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," (1 Peter 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," (Proverbs 16:18.) Herod was displeased. Luke useth the compound participle, thumomachon 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, (Isaiah 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, (1 Samuel 16:14) but the same did also befall holy Job, (Job 1:12; Job 2:7.) 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, (Exodus 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, (Exodus 8:17, 24;) 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, (Isaiah 14:13, 14.) 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," (Isaiah 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, (Psalm 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…

prayer was made without ceasing--rather, "instant," "earnest," "urgent" (Margin); as in Luk 22:44; Act 26:7; and Pe1 4:8 (see Greek). of the church unto God for him--not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Act 12:12). And this was kept up during all the days of unleavened bread.

And when Herod would have brought him forth--"was going to bring him forth." the same night--but a few hours before the intended execution. Thus long were the disciples kept waiting; their prayers apparently unavailing, and their faith, as would seem from the sequel, waxing feeble. Such, however, is the "law" of God's procedure (Deu 32:36 and see on Joh 21:3). Peter was sleeping between two soldiers, bound with two chains--Roman prisoners had a chain fastened at one end to the wrist of their fight hand, and at the other to the wrist of a soldier's left hand, leaving the right arm of the keeper free in case of any attempt to escape. For greater security the prisoner was sometimes, as here, chained to two soldiers, one on each side. (See Act 21:23.) Ye think your prey secure, bloodthirsty priests and thou obsequious tyrant who, to "please the Jews," hast shut in this most eminent of the servants of Christ within double gates, guarded by double sentinels, while double keepers and double chains seem to defy all rescue! So thought the chief priests, who "made the sepulchre of the Lord sure, sealing the stone and setting a watch." But "He that sitteth in heaven shall laugh at you." Meanwhile, "Peter is sleeping!" In a few hours he expects a stingless death; "neither counts he his life dear unto him, so that he may finish his course with joy and the ministry which he has received of the Lord Jesus." In this frame of spirit he has dropped asleep, and lies the picture of peace.

the angel of the Lord--rather, "an angel." came upon him--so in Luk 2:9, expressive of the unexpected nature of the visit. smote Peter on the side . . . Arise up quickly. And his chains fell off . . . Gird thyself . . . And so he did . . . Cast thy garment--tunic, which he had thrown off for the night.

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

first and the second ward . . . the iron gate that leadeth unto the city--We can only conjecture the precise meaning of all this, not knowing the position of the prison. passed on through one street; and forthwith the angel departed from him--when he had placed him beyond pursuit. Thus "He disappointeth the devices of the crafty, so that their heads cannot perform their enterprise" (Job 5:12).

when Peter was come to himself--recovered from his bewilderment, and had time to look back upon all the steps that had followed each other in such rapid succession. Now I know of a surety, that the Lord hath sent his angel, and hath delivered me, &c.--another evidence that Peter expected nothing but to seal his testimony with his blood on this occasion.

he came to the house of Mary, &c.--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. mother of John . . . Mark--so called to distinguish him from the apostle of that name, and to distinguish her from the other Marys. where many were gathered together praying--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.

Thou art mad--one of those exclamations which one can hardly resist on hearing what seems far "too good to be true." she constantly affirmed--"kept steadfastly affirming." that it was even so. Then said they, It is his angel--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.

But he, beckoning . . . with his hand to hold their peace--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. Go show these things unto James and to the brethren--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). And he departed, and went into another place--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.

as soon as it was day, &c.--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].

examined the keepers--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. commanded that they should be put to death--Impotent vengeance!

Peter therefore was kept in prison,.... Till the feast of the passover was at an end: but prayer was made without ceasing of the church unto God for him; this was not done by them as a body together, but either by them in several bands at different places, or by some of the principal of the church at some one certain place, and where they might frequently change companies, and keep on a continual incessant prayer for days together; and whereas it is very likely it might be at the beginning of the passover, when Peter was taken up, and it was now at the close of it, when he was delivered, the church might be engaged by companies alternately, a whole week together, in prayer, on this occasion.

And when Herod would have brought him forth,.... The next morning; so he had determined not to dismiss him, but to expose him to the people, and to put him to such a death they should choose: the same night, Peter was sleeping between two soldiers; fearless of death, being in a good cause, and having nothing to ruffle and disturb his mind; and though he was in a prison, and in such company, God gave him, his beloved, sleep: bound with two chains; one on one hand, and one on the other, each of which were fastened to the soldiers; that on his right hand was fastened to the left hand of the soldier, that was on that side; and that on his left hand to the right hand of the soldier, on the other side him; such security was made, that he might not get away from them; to which is added, and the keepers before the door kept the prison; or watched it, that nobody went in, or came out.

And behold, the angel of the Lord came upon him,.... Suddenly and at once, and stood by him; this was one of the ministering spirits sent forth by Christ, to minister to a servant of his: and a light shined in the prison; the Syriac version renders it, "in the whole house"; and the word that is used does signify an habitation, or a dwelling house properly, but is used also by the Greek writers (f) for a prison: this was an uncommon light produced by the angel, partly as an emblem of the presence, majesty, and power of God, who was present, to work a great deliverance; and partly for the use of Peter, that when being awaked he might see to rise and walk by: and he smote Peter on the side, and raised him up; he touched him on that side which lay uppermost, or punched him on it, in order to awake him, and raise him out of his sleep: saying arise up quickly; without delay, make haste: and his chains fell off from his hands; from both his hands, and were left with the soldiers, between whom he slept; which must be ascribed to an almighty power, which caused them to drop off. (f) Vid Harpocratian Lex. p. 212.

And the angel said unto him, gird thyself,.... He slept in his inner garment loose about him; wherefore the angel bids him gird it up with his girdle, and prepare to walk out after him: and bind on thy sandals; which were a sort of shoes that covered only the soles of the feet, and were fastened to the leg, with strings: and so he did; he did not ask any question, or the reason of these orders; he did not dispute the matter, but at once obeyed: and he saith unto him, cast thy garment about thee; meaning his upper garment, or cloak, which lay by him: and follow me; suggesting hereby, that he should take care of him, and show him his way, and bring him safe out of the prison.

And he went out and followed him,.... He came out from between the two soldiers, and out of that apartment in the prison, in which he was, and followed the angel where he led him: and wist not that it was true that was done by the angel; not that he thought the angel was a mere apparition, and all this that was done was a delusion; but he did not know whether this was matter of fact, or whether it was, not represented to him in a visionary way, as what could be, or would be done: but thought he saw a vision; imagined he was in a dream or a trance, and only saw these things in a vision, and that they were not really done, the whole was so amazing and astonishing.

When they were past the first and the second ward,.... Or watch, which were set within the prison, and might be some of the quaternions of soldiers to whom Peter was delivered; two of them were with him, and others might be placed at these two wards for further security; and these circumstances make the deliverance the more wonderful and remarkable; the watch must either be asleep, or their eyes were holden, or the angel and Peter passed by so swiftly that they were unobserved: they came unto the iron gate that leadeth unto the city: which was not one of the gates of the city, as if the prison was without the walls of it; but was the great and strong gate of the prison, which for the security of the prisoners was made of iron, and this gate led directly into the city of Jerusalem: which opened to them of his own accord; as the gates of the temple are said to do (g), forty years before the destruction of Jerusalem: this was done by a divine power; and because no human creature had any hand in it, it is said to be done of its own accord: and they went out. The Cambridge copy of Beza's adds, "they went down seven steps"; that is, from the prison into the city: and passed on through one street; what street this was is not certain; there were several streets in Jerusalem: See Gill on Acts 9:11 and forthwith the angel departed from him: he being now safe and out of danger, he left him to himself, to betake himself to what house he should think fit. (g) T. Bab. Yoma, fol. 39. 2.

And when Peter was come to himself.... For upon his being awaked out of sleep, what with the uncommon light, which shone around him, and with the appearance of the angel, and the chains dropping from his hands, and his surprising escape through the several wards, together with the iron gate opening of itself, he was so filled with amazement, that he was not himself; he could scarcely tell whether he was in the body or not, and whether he was in a dream or a trance, or whether he saw a vision or not; but upon the angel's leaving him he came to himself, the amazement wore off, and he found himself thoroughly awake, and perfectly in his senses, and that the deliverance was real: and then, he said, now know I of a surety, that the Lord hath sent his angel; this was a thanksgiving to God, and an acknowledgment, that the deliverance, though it was by the ministry an angel, yet was owing to the goodness and power of God; it was God that sent his angel, and the salvation was of the Lord's doing, and it was marvellous in the eyes of Peter, and gratefully owned by him: and hath delivered me out of the hand of Herod; who intended that morning to have brought him forth, and sacrificed him to the will of the people: and from all the expectation of the people of the Jews; not only the inhabitants of Jerusalem, but the body of the Jewish nation, who were now at Jerusalem, on account of the passover; and who before they departed into their several cities and towns, expected to have had Peter brought forth, and put to death before them; but now both Herod and they were disappointed.

And when he had considered the thing,.... The whole of the salvation wrought for him; or rather, where he should go, to what house he should betake himself; ere he was aware, he came to the house of Mary the mother of John, whose surname was Mark. This good woman seems to be a widow, no mention being made of her husband, and was sister to Barnabas, Colossians 4:10. She is described by a son she had, whose name was John Mark, because of the frequent mention made of him hereafter; her house being large, and her heart as large as her house, the saints met here, and were welcome, and where they were at this time, though so late: where many were gathered together, praying; the Ethiopic version adds, "for him"; and there were some in other places, for one place could not hold them all; see Acts 12:17 they held out to the end in prayer; this was their last effort in this way, and in this they were no doubt exceeding vehement and importunate, and they succeeded; so true is that observation in James 5:16.

And as Peter knocked at the door of the gate, &c. The lesser door in the great gate, or the door of the porch through which they entered into the house. So the Jews distinguish between "the door", and "the gate"; see Judges 18:16 where the Septuagint use the same words as here. Kimchi (h) says, "xtp, "the door" is what is of the gate, without the folding doors; for all is called "the gate", whether within or without, with the folding doors, and the outward threshold, as that is joined to the side posts and lintel.'' The door was kept shut, for fear of the Jews, lest they should be disturbed: here Peter stood and knocked: a damsel came to hearken; hearing a knocking, she came out to the door, and listened, to try if she could know who it was, a friend or a foe, before she opened; or she came "to answer", as the Syriac version renders it, to know who was there, and what he or she wanted, and to give an answer. And the damsel was named Rhoda, which signifies a rose in the Greek language: so the Jewish women often had their names, in the Hebrew tongue, from flowers and trees, as Susanna from a lily, or rose: and which, perhaps, was the Hebrew name of this damsel; and Esther was called Hadassah, from the myrtle tree. (h) Sepher Shorash. rad.

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 , "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. (i) Chronicon Mosis, fol. 6. 1.((k) Debarim Rabba, sect. 2. fol. 237. 1.((l) Midrash Kohelet, fol. 64. 4.

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 "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, Acts 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. (m) Bartenora in Misn. Gittin, c. 5. sect. 7.

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 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). (n) Harpocratian. Lex. p. 32. (o) Antiqu. l. 19. c. 2. sect. 2.((p) De Bello Jud. l. 1. c. 3. sect. 5.

wist not that it was true; but thought he saw a vision--So little did the apostle look for deliverance!

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

opened not for gladness, but ran in and told, &c.--How exquisite is this touch of nature!

Peter continued knocking--delay being dangerous.