Acts · Chapter 12

V. 1. About that time-So wisely did God mix rest and persecution in due time and measure succeeding each other.

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

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

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

Verses 1, 2. Now about that time — When Saul and Barnabas were preparing to set out to Jerusalem, to carry thither what had been collected by the Christians at Antioch; Herod stretched forth his hands to vex certain of the church — So wisely did God mix rest and persecution, in due time and measure succeeding each other. This was Herod Agrippa, as the Syriac version expressly names him, the former being his Syrian, and the latter his Roman name. He was the grandson of Herod the Great, nephew to Herod Antipas, who beheaded John the Baptist, brother to Herodias, and father to that Agrippa before whom St. Paul afterward made his defence. Caligula made him king of the tetrarchy of his uncle Philip, to which he afterward added the territories of Antipas. Claudius made him also king of Judea, and added thereto the dominions of Lysanias. And he killed James the brother of John — Thus was the prediction of our Lord fulfilled, that James should drink of his cup, (Matthew 20:23,) and thus one of the brothers went to God the first, the other the last of the apostles. It is a just observation of a judicious writer, that “this early execution of one of the apostles, after our Lord’s death, would illustrate the courage of the rest in still going on with their ministry, as it would evidently show, that even all their miraculous powers did not secure them from dying by the sword of their enemies.”

Verse 1. About that time, when the word of the Lord prevailed so remarkably in Antioch and the northern provinces, and when Paul and Barnabas had brought alms to Jerusalem, as in ver. 25, Herod the king stretched forth his hand to vex certain of the church, by imprisonment, fines, and banishment. This was not Herod the Askelonite, whose son was slain among the infants of Bethlehem; nor Herod Antipas, who had beheaded John; but Herod Agrippa, brother of the incestuous Herodias, the son of Aristobulus, and grandson of Herod the Great. The splendour of names gives splendour to crimes. The fourth Herod, before whom Paul spake, was son of this Antipas. Acts 26.

1. James Slain; Peter Imprisoned and Released, 1-19.

1. Now—Luke now narrates a persecution less sweeping than the Sauline “havoc,” but severe enough, in addition to the departure of the apostles, to give the Jerusalem Church another check, while the Gentile Church is rising into power. About that time—Contemporaneously with the Antiochian benefaction. Herod the king—This Herod Agrippa I. was the accomplished and fascinating, but wicked, grandson of Herod the Great and Mariamne; his father being the unfortunate Aristobulus, and his sister, Herodias, the adulterous wife of his uncle, Herod Antipas. (See notes on Matthew 2:1, and 16:1-11.) He was born at once a prince and a pauper, with a splendid rank, but no other support than the purses of princely friends. He was the brilliant accident of a variety of romantic fortunes. In the palace of the Emperor Tiberius, having been the special mate of the emperor’s son, he was driven from court at the son’s death, because Tiberius could not bear the sight of one reminding him of the deceased. He wandered into Idumea, and would have committed suicide but for the kindness of his sister, Herodias, who induced her husband, Herod Antipas, to give him an office in the town of Tiberius. Being insulted for his dependence by Antipas, he departed, after various vicissitudes, for Italy, when Tiberius, made aware of his heavy indebtedness to the treasury, forbade him his presence. But having borrowed the whole amount from Antonia, the mother of Claudius, (who was afterward emperor,) Herod Agrippa paid the debt, and became intimate with young Caligula, who was prospective heir to the sceptre. But Tiberius, being informed that Herod Agrippa had expressed to Caligula a wish for the emperor’s speedy death in order that he, Caligula, might succeed, ordered Herod to be chained, clothed as he was in purple, and sent him to prison preparatory for execution. Suddenly news was received of Tiberius’ death, and the jailer forthwith releasing Herod Agrippa, invited him to his table; when, suddenly again, the news being contradicted, he sent the unlucky prince back again in chains to prison. Again the news was confirmed, and Caligula, at the earliest practical period, took him from prison, and made him king of the tetrarchy of Herod Philip. When he came into his new dominions a king, Herodias, whose husband, Antipas, was but a tetrarch, fired with jealousy, forthwith started with her husband to the Roman court to obtain a like royal title. But the object of their embassy being known to Herod Agrippa, when the unhappy pair arrived into the presence of the Emperor Caligula, the emperor received a letter from Herod Agrippa charging Antipas with having seventy thousand stand of arms accumulated for rebellious purposes, and they received sentence of banishment into Lyons, in France, and their tetrarchy was conferred upon Herod Agrippa. Upon Caligula’s death, Claudius, whose friend Herod Agrippa had taken care to be, conferred upon him the kingdom of Judea; so that this man of strange fortunes became, as here we now find him, sovereign of all the dominions of Herod the Great!

Certain of the Church—Rather, certain selected from the Church; being, doubtless, its leaders, since if the shepherds are slain the sheep are scattered. The king—Paley remarks upon the striking proof of Luke’s historical accuracy here exhibited. Save the three years of Herod Agrippa’s reign, there had been no king of Judea for thirty years; there never was one after him; yet Luke perfectly incidentally places a king with the right name in the right place.

Hug, in his Introduction to the New Testament, has some striking remarks upon the impossibility that a forger, or even a truthful writer of a later age, should not commit geographical or historical mistakes. Of truthful writers Curtius, Virgil, and even Livy, are found applying the geography of a later to an earlier period. Of forgers, the author of the Life of Apollonius, (a book written as rival to the Gospels,) though claiming to copy his facts from ancient authority, largely describes Babylon as a stupendous city when it was a desert, and confounds the Spartans with the Lacedemonians, making them a free republic when they were the subjects of the Romans. Difficulties of avoiding mistakes are immensely increased when great changes are sweeping in succession for a long time over a country. But seldom in history have revolutions so vast, so constant, so swept a country as these did over Judea during the century of Christ. Changes of geographical names, of forms of government, of boundary lines of countries, were constantly succeeding each other. “Under Hadrian,” says Hug, “fifty important places and nine hundred and eighty-five villages and hamlets were razed to the ground.” The very language of the New Testament writers, a dialect of blended Grecism and Hebraism, was swept away with the overthrow of the Jewish state, and by the next century no one wrote or spoke it.

V. 2. James the brother of John-So one of the brothers went to God the first, the other the last of the apostles.

Verse 2. He killed James the brother of John with the sword.] This was James the greater, son of Zebedee, and must be distinguished from James the less, son of Alpheus. This latter was put to death by Ananias the high priest, during the reign of Nero. This James with his brother John were those who requested to sit on the right and left hand of our Lord, see Matthew 20:23; and our Lord’s prediction was now fulfilled in one of them, who by his martyrdom drank of our Lord’s cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order.

By killing with the sword we are to understand beheading. Among the Jews there were four kinds of deaths: 1. Stoning; 2. burning; 3. killing with the sword, or beheading; and, 4. strangling. The third was a Roman as well as a Jewish mode of punishment. Killing with the sword was the punishment which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. iii. James was probably accused of this, and hence the punishment mentioned in the text.

Verses 1, 2. Now about that time — When Saul and Barnabas were preparing to set out to Jerusalem, to carry thither what had been collected by the Christians at Antioch; Herod stretched forth his hands to vex certain of the church — So wisely did God mix rest and persecution, in due time and measure succeeding each other. This was Herod Agrippa, as the Syriac version expressly names him, the former being his Syrian, and the latter his Roman name. He was the grandson of Herod the Great, nephew to Herod Antipas, who beheaded John the Baptist, brother to Herodias, and father to that Agrippa before whom St. Paul afterward made his defence. Caligula made him king of the tetrarchy of his uncle Philip, to which he afterward added the territories of Antipas. Claudius made him also king of Judea, and added thereto the dominions of Lysanias. And he killed James the brother of John — Thus was the prediction of our Lord fulfilled, that James should drink of his cup, (Matthew 20:23,) and thus one of the brothers went to God the first, the other the last of the apostles. It is a just observation of a judicious writer, that “this early execution of one of the apostles, after our Lord’s death, would illustrate the courage of the rest in still going on with their ministry, as it would evidently show, that even all their miraculous powers did not secure them from dying by the sword of their enemies.”

Ver. 2. He killed James the brother of John. Eusebius cites here a remark from a book of St. Clement, now lost, that when St. James was arraigned, the person who had accused him observing the courage with which he bore his testimony of the christian religion, was converted, and suffered martyrdom at the same time. In the death of this apostle was fulfilled the prophecy of our Saviour to his mother, when she had solicited that her two sons might sit, the one on his right hand and the other on his left. “Ye shall drink indeed, said he, of the cup of which I drink.” Matthew 20:23.

2. James, the brother of John—Son of Zebedee, “son of thunder,” first of apostolic martyrs, brother of an evangelist, one of the elect three of the elect twelve. His prominence, even though Peter was near, made him the first victim of the persecutor’s experiment. Sword—The instrument of his beheading, ordered summarily and without trial. Thus under a Roman procurator the Jews were restrained from taking Christian life; but the moment a native king ruled blood began to flow. (See note on Matthew 10:3.)

V. 3. Then were the days of unleavened bread-At which the Jews came together from all parts.

Verse 3. He proceeded-to take Peter also.] He supposed that these two were pillars on which the infant cause rested; and that, if these were removed, the building must necessarily come down.

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

Verses 3, 4. And because he saw it pleased the Jews — Whose favour he laboured by all possible means to conciliate; he proceeded to take Peter also — Renowned as he was for such a variety of miracles wrought by him at Jerusalem. According to Josephus, (Antiq., 19:7,) this Herod “was a great zealot for the Mosaic law, dwelt much at Jerusalem, and gladly embraced all opportunities of obliging the Jews, as his grandfather Herod did of pleasing strangers;” a character well suiting what Luke here says of him. Then were the days of unleavened bread — When the Jews came together to Jerusalem from all parts, to celebrate the passover. And he put him in prison — And, for the greater security of so noted a person, he delivered him to four quaternions of soldiers — That is, to sixteen, each party consisting of four, who were to watch him day and night by turns, four at a time; two of them being chained to him, and two of them watching before the door of the prison; intending after Easter — Or, rather, after the passover, as meta to pasca signifies, and ought, doubtless, to have been translated; (the name Easter not being in use till many centuries after this book was written;) to bring him forth to the people — To be made a spectacle to them, as his Master, Jesus, had been on the first day of unleavened bread; for confining him was not all that Herod designed. His intention was, after the paschal lamb was eaten, and the seven days’ festival quite finished, to gratify the people by putting him to death, and that publicly. For, notwithstanding their zeal about rituals, they would submit to be concerned in the vilest immoralities, and most horrid cruelties, exercised on the servants of God.

Ver. 3. He proceeded further to take Peter also. Those two apostles were the pillars of the church in Jerusalem; they stood in the front, like Jachin and Booz in the ancient temple. The Lord having allowed one to fall, would not suffer a second to be cut off. Peter had a great work to do in following “the saints, scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, Bithynia, to whom also he addresses his first epistle. He had yet to move in his western sphere with Mark, among the churches of Greece and Rome.

3. Pleased the Jews—Favour with the emperor of Rome, and popularity with the Jewish people, were the special objects for which the Herods were ready to sacrifice religion or right, the law, Moses, or Christianity. Unleavened bread—The Passover. No criminal was executed during that week. (See next verse.)

V. 4. Four quaternions-Sixteen men, who watched by turns day and night.

Verse 4. Four quaternions of soldiers] That is, sixteen, or four companies of four men each, who had the care of the prison, each company taking in turn one of the four watches of the night.

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

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

Verses 3, 4. And because he saw it pleased the Jews — Whose favour he laboured by all possible means to conciliate; he proceeded to take Peter also — Renowned as he was for such a variety of miracles wrought by him at Jerusalem. According to Josephus, (Antiq., 19:7,) this Herod “was a great zealot for the Mosaic law, dwelt much at Jerusalem, and gladly embraced all opportunities of obliging the Jews, as his grandfather Herod did of pleasing strangers;” a character well suiting what Luke here says of him. Then were the days of unleavened bread — When the Jews came together to Jerusalem from all parts, to celebrate the passover. And he put him in prison — And, for the greater security of so noted a person, he delivered him to four quaternions of soldiers — That is, to sixteen, each party consisting of four, who were to watch him day and night by turns, four at a time; two of them being chained to him, and two of them watching before the door of the prison; intending after Easter — Or, rather, after the passover, as meta to pasca signifies, and ought, doubtless, to have been translated; (the name Easter not being in use till many centuries after this book was written;) to bring him forth to the people — To be made a spectacle to them, as his Master, Jesus, had been on the first day of unleavened bread; for confining him was not all that Herod designed. His intention was, after the paschal lamb was eaten, and the seven days’ festival quite finished, to gratify the people by putting him to death, and that publicly. For, notwithstanding their zeal about rituals, they would submit to be concerned in the vilest immoralities, and most horrid cruelties, exercised on the servants of God.

Ver. 4. When he had apprehended him, he put him in prison — intending after Easter to bring him forth to the people, that the dogs, the concision, might shout against him, as once they had shouted against his Lord and Master. This reservation of Peter, it is thought, was not for fear of tumult, but that the religious services of the paschal week might not be disturbed. Meanwhile, he placed a guard over him of four quaternions of soldiers, that is four times four, a strong guard equal to any duty over a prisoner indicted for the highest crimes against the state.

The word Easter in our version is copied from more ancient versions. But Dr. Comber, who has professedly written on the Common Prayer, learned no doubt in Latin and Greek, but ignorant of English, has strangely failed in giving the etymon of that word. I have by me an Anglo-Saxon sermon in die sancta pascæ, in which the word is of frequent occurrence. Men tha leofostan. gelome eow is ge-saed ymbe ures Hælendes ærist. hu he on thisum andweardan daeye æfter his throwung mightiglice of deathe aras. That is, in modern English, “Men beloved, discourses have often been addressed to you about our Healer’s Erist, [Easter] how he on this festival day, after his throes, mightily of death arose.” — The word Easter then is equivalent to Christ, the firstbegotten from the dead; or the firstfruits of them that slept. See the Lexicons on the word, arra, arrhabo, arrabwn, ˆwbr[ arabon. French arrhes, earnest, gage, pledge. — Dr. Comber equally fails in telling us that Lent is derived from the Saxon Langtene, or long fast.

4. Quaternions—A body of four soldiers. Four such bodies succeeded each other during the four watches of the night. Two soldiers would be stationed in the prison and two at the gates. Easter—The Passover. Bring him forth—For trial.

V. 5. Continual prayer was made for him-Yet when their prayer was answered, they could scarce believe it, Acts 12:15. But why had they not prayed for St. James also? Because he was put to death as soon as apprehended.

Verse 5. Prayer was made without ceasing] The Greek word ektenhv signifies both fervour and earnestness, as well as perseverance. These prayers of the Church produced that miraculous interference mentioned below, and without which Peter could not have thus escaped from the hands of this ruthless king.

Verses 5, 6. Peter therefore — Till the day of his execution came; was kept in prison — Under the continual guard of the fore-mentioned soldiers. But prayer without ceasing — (The original expression, proseuch ektenhv, signifies, earnest and importunate, as well as continual prayer;) was made of the church for him — That is, for his deliverance, yet when their prayer was answered, they could scarce believe it, verse 15. But why had they not prayed for James’s deliverance also? Doubtless because he was put to death as soon as apprehended. And when Herod would have brought him forth — For execution; the same night — That is, the night before he had designed to do it; Peter was sleeping — Easy and void of fear; between two soldiers, bound with two chains — It is well known that this way of securing prisoners of consequence was practised among the Romans, as Grotius has shown in his note on Acts 28:16. One end of one chain was fastened to Peter’s right hand, and the other end to the left arm of one of the soldiers; the other chain was, in like manner, fastened to Peter’s left arm, and to the soldier’s right arm; so that, humanly speaking, it was impossible he should have risen without immediately awaking them. And the keepers before the door — The other two guards, then on duty, stood sentry before the prison doors, that there might be no attempt of any kind made to rescue him. So that he was sufficiently secured, to all human appearance. It is likely the Jews remembered how all the apostles had escaped, when they had formerly put them in prison; and, perhaps, they suspected the fidelity of the guards. It was, therefore, most probably at their request that such a number of soldiers were appointed to guard Peter. But though the persecutors thus showed themselves skilful in taking measures to destroy, they soon found, by experience, that no device can avail against any whom God is determined to preserve.

Ver. 5. Prayer was made without ceasing. Fervent and importunate prayer was made by the whole church on Peter’s behalf. With the united strength of their whole souls they stormed heaven, and took him by force out of Herod’s hand. When the church is plunged into deep perplexities, the only help she can hope for must come in the way of prayer. When God suffers any of the ministers of the church to fall under the rage of persecutors, it is the church’s duty to wrestle by prayer in an extraordinary manner on their behalf; and when God intends to bestow any extraordinary mercy upon his church, he stirs up the hearts of his people to pray for it in a very extraordinary manner. That such prayers are prevalent for the preservation of very eminent members of the church, we learn from those words of St. Paul: I know that this shall turn to my preservation, through your prayers. Philippians 1:19. I hope, through your prayers, I shall be given to you. Philemon 1:22. The word ektenhv primarily signifies extended, but because the fervency of our desire is usually the cause that we pray much for any thing; therefore to pray ectenos, is also to pray fervently and importunately. Luke 22:14. Thus the litany, or supplication of the church, frequently, for some space, to several matters applying the same words, We beseech thee to hear us, and the like, is, in the ancient liturgies, called ectenes, the vehement, fervent, importunate form of supplication. And hence the deacon was wont to call often upon the people, Ectenos deethomen, let us pray “earnestly;” and then again, ectenesteron, “more earnestly.” The same vehemence and earnest devotion does our church call for in these words, “Let us pray;” warning us thereby to lay aside all wandering thoughts, and to attend to the great work we are about. See the notes on Luke 18:1.

V. 6. Peter was sleeping-Easy and void of fear; between two soldiers-Sufficiently secured to human appearance.

Verse 6. Sleeping between two soldiers, bound with two chains] Two soldiers guarded his person; his right hand being bound to the left hand of one, and his left hand bound to the right hand of the other. This was the Roman method of guarding their prisoners, and appears to be what is intimated in the text.

Verses 5, 6. Peter therefore — Till the day of his execution came; was kept in prison — Under the continual guard of the fore-mentioned soldiers. But prayer without ceasing — (The original expression, proseuch ektenhv, signifies, earnest and importunate, as well as continual prayer;) was made of the church for him — That is, for his deliverance, yet when their prayer was answered, they could scarce believe it, verse 15. But why had they not prayed for James’s deliverance also? Doubtless because he was put to death as soon as apprehended. And when Herod would have brought him forth — For execution; the same night — That is, the night before he had designed to do it; Peter was sleeping — Easy and void of fear; between two soldiers, bound with two chains — It is well known that this way of securing prisoners of consequence was practised among the Romans, as Grotius has shown in his note on Acts 28:16. One end of one chain was fastened to Peter’s right hand, and the other end to the left arm of one of the soldiers; the other chain was, in like manner, fastened to Peter’s left arm, and to the soldier’s right arm; so that, humanly speaking, it was impossible he should have risen without immediately awaking them. And the keepers before the door — The other two guards, then on duty, stood sentry before the prison doors, that there might be no attempt of any kind made to rescue him. So that he was sufficiently secured, to all human appearance. It is likely the Jews remembered how all the apostles had escaped, when they had formerly put them in prison; and, perhaps, they suspected the fidelity of the guards. It was, therefore, most probably at their request that such a number of soldiers were appointed to guard Peter. But though the persecutors thus showed themselves skilful in taking measures to destroy, they soon found, by experience, that no device can avail against any whom God is determined to preserve.

Ver. 6. Peter was sleeping. How soft and secure a pillow is a good conscience, even in the confines of death, and in the very jaws of danger. God takes most care of Peter, when he was able to take least care of himself. When asleep, and altogether insensible of his danger, God was awake, and acting effectually in order to his deliverance. Happy men, who have God with them in prison: such are prisoners of hope indeed, and shall certainly experience divine help. The more a good man is treated like a criminal, the more ought he to comfort himself in bearing the resemblance of Christ, humbled under the injustice of men. He who can sleep in such circumstances as these, shows plainly the extraordinary peace and tranquility of his mind in the greatest dangers, his exceeding contempt of life, and his firm trust and confidence in God.

6. Two chains—A light chain each, attached by the one end to the prisoner, by the other to a soldier. “The same chain,” says Seneca, “couples the prisoner and the guard.”

V. 7. His chains-With which his right arm was bound to one of the soldiers, and his left arm to the other.

Verse 7. Smote Peter on the side] He struck him in such a way as was just sufficient to awake him from his sleep.

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

Verses 7-10. And behold, the angel of the Lord came upon him — Greek, epesth, stood over him; and a light shined in the prison — En tw oikhmati, in the house, the whole house in which he was confined; and he smote — Greek, pataxav, having smote, Peter on the side — He awoke him; saying, Arise up quickly. And, in that moment, his chains — With which his right arm was bound to one of the soldiers, and his left to the other, fell off — The soldiers, in the mean time, being by a miraculous power kept so fast asleep, that they were not at all alarmed by the noise of their fall. And the angel said, Gird thyself, &c. — Probably Peter had put off his girdle, sandals, and upper garment before he lay down to sleep. And he went out — Of the prison, as he was guided by the angel, meeting with no opposition in his way; and wist not — That what appeared to him to be done was real, but supposed that he was in a dream, or saw a vision. When they were past the first and second ward — At each of which, doubtless, was a guard of soldiers, who, however, were all asleep; they came unto the iron gate leading into the city — Which, though a heavy gate, and very strongly fastened, yet was no hinderance in their way; but opened of its own accord — Without Peter or the angel touching it. And they passed on through one street — That Peter might know which way to go. And forthwith the angel — Having done all that was requisite for his deliverance, and set him at full liberty; departed from him — Peter being himself sufficient for what remained to be done.

7. A light shined—The angel brings to the prisoner no lantern, lamp, or candle; yet he brings a light, the beaming of his own person. Peter sees by it his prison, his chains, his cloak, his sandals, and his emancipator.

V. 8. Gird thyself-Probably he had put off his girdle, sandals, and upper garment, before he lay down to sleep.

Verse 8. Gird thyself] It seems Peter had put off the principal part of his clothes, that he might sleep with more comfort. His resuming all that he had thrown off was a proof that every thing had been done leisurely. There was no evidence of any hurry; nor of any design to elude justice, or even to avoid meeting his accusers in any legal way. It appears that the two soldiers were overwhelmed by a deep sleep, which fell upon them from God.

Verses 7-10. And behold, the angel of the Lord came upon him — Greek, epesth, stood over him; and a light shined in the prison — En tw oikhmati, in the house, the whole house in which he was confined; and he smote — Greek, pataxav, having smote, Peter on the side — He awoke him; saying, Arise up quickly. And, in that moment, his chains — With which his right arm was bound to one of the soldiers, and his left to the other, fell off — The soldiers, in the mean time, being by a miraculous power kept so fast asleep, that they were not at all alarmed by the noise of their fall. And the angel said, Gird thyself, &c. — Probably Peter had put off his girdle, sandals, and upper garment before he lay down to sleep. And he went out — Of the prison, as he was guided by the angel, meeting with no opposition in his way; and wist not — That what appeared to him to be done was real, but supposed that he was in a dream, or saw a vision. When they were past the first and second ward — At each of which, doubtless, was a guard of soldiers, who, however, were all asleep; they came unto the iron gate leading into the city — Which, though a heavy gate, and very strongly fastened, yet was no hinderance in their way; but opened of its own accord — Without Peter or the angel touching it. And they passed on through one street — That Peter might know which way to go. And forthwith the angel — Having done all that was requisite for his deliverance, and set him at full liberty; departed from him — Peter being himself sufficient for what remained to be done.

8. Bind… sandals—The minuteness of the details are ample answer to the irrational drivel of the so-called rationalists, who endeavour to explain this transaction by natural means. We may add, that before this chapter closes we shall find that even a secular historian, Josephus, discloses a supernaturalism in close sequence to this narrative.

Verse 9. He-wist not] He knew not; from the Anglo-Saxon, [A.S.], to know. He supposed himself to be in a dream.

Verses 7-10. And behold, the angel of the Lord came upon him — Greek, epesth, stood over him; and a light shined in the prison — En tw oikhmati, in the house, the whole house in which he was confined; and he smote — Greek, pataxav, having smote, Peter on the side — He awoke him; saying, Arise up quickly. And, in that moment, his chains — With which his right arm was bound to one of the soldiers, and his left to the other, fell off — The soldiers, in the mean time, being by a miraculous power kept so fast asleep, that they were not at all alarmed by the noise of their fall. And the angel said, Gird thyself, &c. — Probably Peter had put off his girdle, sandals, and upper garment before he lay down to sleep. And he went out — Of the prison, as he was guided by the angel, meeting with no opposition in his way; and wist not — That what appeared to him to be done was real, but supposed that he was in a dream, or saw a vision. When they were past the first and second ward — At each of which, doubtless, was a guard of soldiers, who, however, were all asleep; they came unto the iron gate leading into the city — Which, though a heavy gate, and very strongly fastened, yet was no hinderance in their way; but opened of its own accord — Without Peter or the angel touching it. And they passed on through one street — That Peter might know which way to go. And forthwith the angel — Having done all that was requisite for his deliverance, and set him at full liberty; departed from him — Peter being himself sufficient for what remained to be done.

V. 10. The first and second ward-At each of which doubtless was a guard of soldiers.

The gate opened of its own accord-Without either Peter or the angel touching it.

And they went on through one street-That Peter might know which way to go.

And the angel departed from him-Being himself sufficient for what remained to be done.

Verse 10. The first and-second ward] It is supposed that ancient Jerusalem was surrounded by three walls: if so, then passing through the gates of these three walls successively is possibly what is meant by the expression in the text. The prison in which he was confined might have been that which was at the outer wall.

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

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

Verses 7-10. And behold, the angel of the Lord came upon him — Greek, epesth, stood over him; and a light shined in the prison — En tw oikhmati, in the house, the whole house in which he was confined; and he smote — Greek, pataxav, having smote, Peter on the side — He awoke him; saying, Arise up quickly. And, in that moment, his chains — With which his right arm was bound to one of the soldiers, and his left to the other, fell off — The soldiers, in the mean time, being by a miraculous power kept so fast asleep, that they were not at all alarmed by the noise of their fall. And the angel said, Gird thyself, &c. — Probably Peter had put off his girdle, sandals, and upper garment before he lay down to sleep. And he went out — Of the prison, as he was guided by the angel, meeting with no opposition in his way; and wist not — That what appeared to him to be done was real, but supposed that he was in a dream, or saw a vision. When they were past the first and second ward — At each of which, doubtless, was a guard of soldiers, who, however, were all asleep; they came unto the iron gate leading into the city — Which, though a heavy gate, and very strongly fastened, yet was no hinderance in their way; but opened of its own accord — Without Peter or the angel touching it. And they passed on through one street — That Peter might know which way to go. And forthwith the angel — Having done all that was requisite for his deliverance, and set him at full liberty; departed from him — Peter being himself sufficient for what remained to be done.

Ver. 10. When they had passed the first and second ward. Castles and strong places had ward after ward, so that when the assailants had taken one castle, they had a second and a third to take. The castle of Chepstow in Monmouthshire still subsists as a fair specimen. Atheism with all its finesse cannot here find a plea how Peter could have been delivered from chains, and walls, and wards so strong, without a supernatural agency. Critics understand the Greek word, fulakhn, phulaken, as signifying both a prison, and confinement, which occasions some variation of expositions.

10. First and the second ward—The terms ward and guard are but different forms of the same word. The first guard was the two keepers of the four to whom Peter was chained; the second was the two of the quaternion at the door of his particular room or cell; having passed both he would come to the great outside iron gate of the whole prison building, which let them into the street. Of his (its) own accord—Striking emblem how God may cause obstacles to move themselves out of the way of those who tread the path of his assignment. Passed on through one street— One street’s length, by which Peter was brought to a locality which he could recognise.

V. 11. Now I know of a truth-That this is not a vision, Acts 12:9.

Verse 11. When Peter was come to himself] Every thing he saw astonished him; he could scarcely credit his eyes; he was in a sort of ecstasy; and it was only when the angel left him that he was fully convinced that all was real.

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

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

Verses 11-15. When Peter was come to himself — And perceived that the extraordinary things which had been shown him were not visionary representations, but real facts; and when he saw where he was; he said, Now know I of a surety, that the Lord — In whose cause I was upon the point of suffering; hath sent his angel, and delivered me — As he formerly did, Acts 5:19. I know that my deliverance is real and effectual; out of the hand of Herod — Who not only intended my destruction, but thought he had taken effectual measures assuredly to accomplish it; and from all the expectation of the people of the Jews — Who, notwithstanding the many beneficial miracles I have wrought among them, were thirsting for my blood, and waiting impatiently to see me executed. And when he had considered the thing — How imminent his danger was, and how great his deliverance, and now what was best to be done; he came to the house of Mary — A friend’s house, which, it is likely, was near, and where many, even then, though it was midnight; were gathered together, praying — Doubtless, for his deliverance; God thus answering them while they were yet speaking, and bringing him, for whom they were so much concerned, to the very house in which they were assembled, praying for his release. And as Peter knocked at the door of the gate — Of an outer gate at some distance from the house, designing, it seems, to awaken them out of sleep; a damsel came to hearken — Whether any one knocked, and if so, not to open the door till she knew who was there, a friend or foe, and what his business was at that unseasonable time of the night. This damsel was probably a Christian, and even of some note in the church, as her name is mentioned, and more zealously affected toward the cause of Christ than the generality of her age. And when she knew Peter’s voice — Having probably often heard him pray, preach, and discourse; she opened not the gate for gladness — Through surprise and an ecstasy of joy. Thus, sometimes, in a transport of affection toward our friends, we do what is unkind to them; but ran in — Instantly, to the company that were assembled in the house; and told that Peter stood before the gate — As she certainly believed, though she had not had courage or presence of mind to open the gate. And they said, Thou art mad — Surely thou art out of thy senses, to imagine so incredible and impossible a thing, for Peter is undoubtedly in prison, strongly guarded. But she constantly affirmed that it was even so — Persisted in it, that she was sure she had heard his voice. Then said they, It is his angel — His guardian angel, who has assumed his form, and imitates his voice, to bring us some tidings of him. It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice: and Philo speaks of it as also a received notion among the Jews, that the souls of good men deceased officiate as ministering spirits. But these are points on which the Scriptures are silent. And whatever the notion of the Jews was concerning them, no argument can be drawn from it, as to the truth of either of those suppositions.

11. Come to himself—From the bewilderment of his sudden waking and strange surroundings. It aided his coming to himself to be in a familiar spot with no company but himself. He said, Now I—Having no company but himself Peter talks to himself. From all the expectation—What that expectation was the fate of James had assured him.

V. 12. And having considered-What was best to be done. Many were gathered together-At midnight.

Verse 12. And when he had considered] When he had weighed every thing, and was fully satisfied of the Divine interposition, he went to the house of Mary, the mother of John Mark, the author of the Gospel, where it appears many were gathered together making prayer and supplication, and probably for Peter’s release.

Verses 11-15. When Peter was come to himself — And perceived that the extraordinary things which had been shown him were not visionary representations, but real facts; and when he saw where he was; he said, Now know I of a surety, that the Lord — In whose cause I was upon the point of suffering; hath sent his angel, and delivered me — As he formerly did, Acts 5:19. I know that my deliverance is real and effectual; out of the hand of Herod — Who not only intended my destruction, but thought he had taken effectual measures assuredly to accomplish it; and from all the expectation of the people of the Jews — Who, notwithstanding the many beneficial miracles I have wrought among them, were thirsting for my blood, and waiting impatiently to see me executed. And when he had considered the thing — How imminent his danger was, and how great his deliverance, and now what was best to be done; he came to the house of Mary — A friend’s house, which, it is likely, was near, and where many, even then, though it was midnight; were gathered together, praying — Doubtless, for his deliverance; God thus answering them while they were yet speaking, and bringing him, for whom they were so much concerned, to the very house in which they were assembled, praying for his release. And as Peter knocked at the door of the gate — Of an outer gate at some distance from the house, designing, it seems, to awaken them out of sleep; a damsel came to hearken — Whether any one knocked, and if so, not to open the door till she knew who was there, a friend or foe, and what his business was at that unseasonable time of the night. This damsel was probably a Christian, and even of some note in the church, as her name is mentioned, and more zealously affected toward the cause of Christ than the generality of her age. And when she knew Peter’s voice — Having probably often heard him pray, preach, and discourse; she opened not the gate for gladness — Through surprise and an ecstasy of joy. Thus, sometimes, in a transport of affection toward our friends, we do what is unkind to them; but ran in — Instantly, to the company that were assembled in the house; and told that Peter stood before the gate — As she certainly believed, though she had not had courage or presence of mind to open the gate. And they said, Thou art mad — Surely thou art out of thy senses, to imagine so incredible and impossible a thing, for Peter is undoubtedly in prison, strongly guarded. But she constantly affirmed that it was even so — Persisted in it, that she was sure she had heard his voice. Then said they, It is his angel — His guardian angel, who has assumed his form, and imitates his voice, to bring us some tidings of him. It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice: and Philo speaks of it as also a received notion among the Jews, that the souls of good men deceased officiate as ministering spirits. But these are points on which the Scriptures are silent. And whatever the notion of the Jews was concerning them, no argument can be drawn from it, as to the truth of either of those suppositions.

Ver. 12. He came to the house of Mary, the mother of John Mark, the very house where they were spending the night in prayer. Who will dare to limit the Holy One of Israel. How soon was prayer turned to praise!

12. Mary the mother… Mark—She was sister of Barnabas. (See life of Mark prefacing our Gospel of Mark.)

V. 13. The gate-At some distance from the house; to hearken-If any knocked.

Verse 13. As Peter knocked] The door was probably shut for fear of the Jews; and, as most of the houses in the east have an area before the door, it might have been at this outer gate that Peter stood knocking. A damsel came to hearken, named Rhoda.] She came to inquire who was there. Rhoda signifies a rose; and it appears to have been customary with he Jews, as Grotius and others remark, to give the names of flowers and trees to their daughters: thus Susannah signifies a lily, Hadassah, a myrtle, Tamar, a palm tree, &c., &c.

Verses 11-15. When Peter was come to himself — And perceived that the extraordinary things which had been shown him were not visionary representations, but real facts; and when he saw where he was; he said, Now know I of a surety, that the Lord — In whose cause I was upon the point of suffering; hath sent his angel, and delivered me — As he formerly did, Acts 5:19. I know that my deliverance is real and effectual; out of the hand of Herod — Who not only intended my destruction, but thought he had taken effectual measures assuredly to accomplish it; and from all the expectation of the people of the Jews — Who, notwithstanding the many beneficial miracles I have wrought among them, were thirsting for my blood, and waiting impatiently to see me executed. And when he had considered the thing — How imminent his danger was, and how great his deliverance, and now what was best to be done; he came to the house of Mary — A friend’s house, which, it is likely, was near, and where many, even then, though it was midnight; were gathered together, praying — Doubtless, for his deliverance; God thus answering them while they were yet speaking, and bringing him, for whom they were so much concerned, to the very house in which they were assembled, praying for his release. And as Peter knocked at the door of the gate — Of an outer gate at some distance from the house, designing, it seems, to awaken them out of sleep; a damsel came to hearken — Whether any one knocked, and if so, not to open the door till she knew who was there, a friend or foe, and what his business was at that unseasonable time of the night. This damsel was probably a Christian, and even of some note in the church, as her name is mentioned, and more zealously affected toward the cause of Christ than the generality of her age. And when she knew Peter’s voice — Having probably often heard him pray, preach, and discourse; she opened not the gate for gladness — Through surprise and an ecstasy of joy. Thus, sometimes, in a transport of affection toward our friends, we do what is unkind to them; but ran in — Instantly, to the company that were assembled in the house; and told that Peter stood before the gate — As she certainly believed, though she had not had courage or presence of mind to open the gate. And they said, Thou art mad — Surely thou art out of thy senses, to imagine so incredible and impossible a thing, for Peter is undoubtedly in prison, strongly guarded. But she constantly affirmed that it was even so — Persisted in it, that she was sure she had heard his voice. Then said they, It is his angel — His guardian angel, who has assumed his form, and imitates his voice, to bring us some tidings of him. It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice: and Philo speaks of it as also a received notion among the Jews, that the souls of good men deceased officiate as ministering spirits. But these are points on which the Scriptures are silent. And whatever the notion of the Jews was concerning them, no argument can be drawn from it, as to the truth of either of those suppositions.

13. The gate—The street gate entering into the area in front of the house. (See note in vol. i, p. 326.) Rhoda—Signifying rose bush. The mention of this name, with the maiden’s behaviour, marks the thorough minuteness of the narrative. Luke may have derived it from John Mark himself.

V. 14. And knowing Peter's voice-Bidding her open the door.

Verses 11-15. When Peter was come to himself — And perceived that the extraordinary things which had been shown him were not visionary representations, but real facts; and when he saw where he was; he said, Now know I of a surety, that the Lord — In whose cause I was upon the point of suffering; hath sent his angel, and delivered me — As he formerly did, Acts 5:19. I know that my deliverance is real and effectual; out of the hand of Herod — Who not only intended my destruction, but thought he had taken effectual measures assuredly to accomplish it; and from all the expectation of the people of the Jews — Who, notwithstanding the many beneficial miracles I have wrought among them, were thirsting for my blood, and waiting impatiently to see me executed. And when he had considered the thing — How imminent his danger was, and how great his deliverance, and now what was best to be done; he came to the house of Mary — A friend’s house, which, it is likely, was near, and where many, even then, though it was midnight; were gathered together, praying — Doubtless, for his deliverance; God thus answering them while they were yet speaking, and bringing him, for whom they were so much concerned, to the very house in which they were assembled, praying for his release. And as Peter knocked at the door of the gate — Of an outer gate at some distance from the house, designing, it seems, to awaken them out of sleep; a damsel came to hearken — Whether any one knocked, and if so, not to open the door till she knew who was there, a friend or foe, and what his business was at that unseasonable time of the night. This damsel was probably a Christian, and even of some note in the church, as her name is mentioned, and more zealously affected toward the cause of Christ than the generality of her age. And when she knew Peter’s voice — Having probably often heard him pray, preach, and discourse; she opened not the gate for gladness — Through surprise and an ecstasy of joy. Thus, sometimes, in a transport of affection toward our friends, we do what is unkind to them; but ran in — Instantly, to the company that were assembled in the house; and told that Peter stood before the gate — As she certainly believed, though she had not had courage or presence of mind to open the gate. And they said, Thou art mad — Surely thou art out of thy senses, to imagine so incredible and impossible a thing, for Peter is undoubtedly in prison, strongly guarded. But she constantly affirmed that it was even so — Persisted in it, that she was sure she had heard his voice. Then said they, It is his angel — His guardian angel, who has assumed his form, and imitates his voice, to bring us some tidings of him. It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice: and Philo speaks of it as also a received notion among the Jews, that the souls of good men deceased officiate as ministering spirits. But these are points on which the Scriptures are silent. And whatever the notion of the Jews was concerning them, no argument can be drawn from it, as to the truth of either of those suppositions.

V. 15. They said, Thou art mad-As we say, Sure you are not in your senses to talk so.

It is his angel-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.

Verse 15. 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 aggelov 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.

Verses 11-15. When Peter was come to himself — And perceived that the extraordinary things which had been shown him were not visionary representations, but real facts; and when he saw where he was; he said, Now know I of a surety, that the Lord — In whose cause I was upon the point of suffering; hath sent his angel, and delivered me — As he formerly did, Acts 5:19. I know that my deliverance is real and effectual; out of the hand of Herod — Who not only intended my destruction, but thought he had taken effectual measures assuredly to accomplish it; and from all the expectation of the people of the Jews — Who, notwithstanding the many beneficial miracles I have wrought among them, were thirsting for my blood, and waiting impatiently to see me executed. And when he had considered the thing — How imminent his danger was, and how great his deliverance, and now what was best to be done; he came to the house of Mary — A friend’s house, which, it is likely, was near, and where many, even then, though it was midnight; were gathered together, praying — Doubtless, for his deliverance; God thus answering them while they were yet speaking, and bringing him, for whom they were so much concerned, to the very house in which they were assembled, praying for his release. And as Peter knocked at the door of the gate — Of an outer gate at some distance from the house, designing, it seems, to awaken them out of sleep; a damsel came to hearken — Whether any one knocked, and if so, not to open the door till she knew who was there, a friend or foe, and what his business was at that unseasonable time of the night. This damsel was probably a Christian, and even of some note in the church, as her name is mentioned, and more zealously affected toward the cause of Christ than the generality of her age. And when she knew Peter’s voice — Having probably often heard him pray, preach, and discourse; she opened not the gate for gladness — Through surprise and an ecstasy of joy. Thus, sometimes, in a transport of affection toward our friends, we do what is unkind to them; but ran in — Instantly, to the company that were assembled in the house; and told that Peter stood before the gate — As she certainly believed, though she had not had courage or presence of mind to open the gate. And they said, Thou art mad — Surely thou art out of thy senses, to imagine so incredible and impossible a thing, for Peter is undoubtedly in prison, strongly guarded. But she constantly affirmed that it was even so — Persisted in it, that she was sure she had heard his voice. Then said they, It is his angel — His guardian angel, who has assumed his form, and imitates his voice, to bring us some tidings of him. It was a common opinion among the Jews, that every man had his particular guardian angel, who frequently assumed both his shape and voice: and Philo speaks of it as also a received notion among the Jews, that the souls of good men deceased officiate as ministering spirits. But these are points on which the Scriptures are silent. And whatever the notion of the Jews was concerning them, no argument can be drawn from it, as to the truth of either of those suppositions.

Ver. 15. It is his angel. Such was the faith of the ancient world with regard to the existence of angels, and the spirits of men after death. The doctrine is fully admitted by Hesiod and Plutarch, by Indians, and by philosophers. And, as the love of a future existence is the first law of nature, why should we think that the Creator has written a lying sentiment on every heart? The word angel properly designates an immortal spirit.

15. His angel—To translate this his messenger, as some do, makes no intelligible sense. The damsel’s reason for knowing it to be Peter must have been her recognition of his voice; and how would it explain that fact to say that it was a messenger from Peter? But the Jews did popularly entertain the belief that a man had a guardian angel who sometimes assumed his form and voice. This belief, entertained by the present company, can be no valid proof of the doctrine for us. They were not inspired persons, as their mistaken talk to Rhoda shows, and they only expressed a personal belief.

Verses 16, 17. But Peter continued knocking — Though they delayed to open to him; and when — At length, several of them, it seems, going out together; they had opened the door, and saw him — That it really was he; they were astonished — Were filled with wonder and joy, as much as they were just before with sorrow and fear concerning him. But beckoning unto them (many of whom, being amazed, were talking together) to hold their peace — That they might hear him relate in what an extraordinary manner he had been delivered; he declared unto them how the Lord had — By the ministry of an angel; brought him out of prison. — And it is probable, that, having found them praying for his deliverance, he did not part with them till he and they had solemnly given God thanks together for so wonderfully answering their prayers. And he said, Go show these things unto James — The brother, or kinsman, of our Lord, and author of the epistle that bears his name. He appears to have been a person of considerable weight and importance, probably the chief overseer of the Christian societies of that province, and of the church in Jerusalem in particular. And to the brethren — Namely, The other disciples, that they might join in praising God for this great deliverance, and consider it as laying a further obligation upon them to serve him with still greater zeal and fidelity. And he departed thence to another place — Where he might be better concealed till the rage of persecution was abated.

V. 17. Beckoning to them-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. He went into another place-Where he might be better concealed till the storm was over.

Verse 17. 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 Acts 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 Acts 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.

Verses 16, 17. But Peter continued knocking — Though they delayed to open to him; and when — At length, several of them, it seems, going out together; they had opened the door, and saw him — That it really was he; they were astonished — Were filled with wonder and joy, as much as they were just before with sorrow and fear concerning him. But beckoning unto them (many of whom, being amazed, were talking together) to hold their peace — That they might hear him relate in what an extraordinary manner he had been delivered; he declared unto them how the Lord had — By the ministry of an angel; brought him out of prison. — And it is probable, that, having found them praying for his deliverance, he did not part with them till he and they had solemnly given God thanks together for so wonderfully answering their prayers. And he said, Go show these things unto James — The brother, or kinsman, of our Lord, and author of the epistle that bears his name. He appears to have been a person of considerable weight and importance, probably the chief overseer of the Christian societies of that province, and of the church in Jerusalem in particular. And to the brethren — Namely, The other disciples, that they might join in praising God for this great deliverance, and consider it as laying a further obligation upon them to serve him with still greater zeal and fidelity. And he departed thence to another place — Where he might be better concealed till the rage of persecution was abated.

Ver. 17. Show these things to James, the son of Alpheus, then the presiding apostle of the church in Jerusalem.

17. With the hand—Because their clamour was so great that he could not make them hear his voice to hush them. Unto James—The apostle James is slain, Peter is banished, the entire apostolic body has probably disappeared, and the supervision of the Christian cause seems to devolve upon the Lord’s brother. (See note on Matthew 10:3.) Into another place—Commentators have been as much exercised to tell where Peter went on this occasion as Herod Agrippa doubtless was, and with quite as little success. The Romanists say that he went to Rome and there founded the popedom; had the which been true, Luke would have known it and told it. Luke simply means that Peter sought some other locality than Jerusalem for safety.

Verses 18, 19. As soon as it was day — And they found their prisoner escaped; there was no small stir [Greek, taracov ouk oligov, not a little tumult, or confusion] among the soldiers, what was become of Peter — Who was gone, and nobody knew how or which way. For the guards, awaking out of their sound sleep, could none of them give any account of what had passed, and were ready to suspect or accuse each other of negligence or treachery, in giving the prisoner an opportunity to make his escape. And indeed it was very fatal to them that he had escaped; for, when Herod had sought for him — Wherever there was any probability of his being concealed; and found him not, he examined the keepers — As strictly as possible, or rather, questioned them in a judicial manner; and as he could make nothing out by his inquiry, save that the prisoner was gone while they slept; and as he thought it by no means prudent to give any intimation that a miraculous interposition had taken place, in favour of a man whom he had devoted to destruction; he commanded that they should be put to death — Greek, apacqhnai, led away to execution, for their negligence. He probably used this severity for another reason also, namely, lest if any apprehension of a miraculous deliverance should prevail, (an apprehension to which what had happened to all the apostles some time before could not but give countenance: see Acts 5:19,) Christianity should thereby gain additional strength. Be this as it may, undoubtedly this seasonable interposition of Providence in its favour, contributed greatly to its further progress; as, it seems, it also, together with the death of Herod, which took place soon after, put a speedy end to this persecution. And he went down from Judea to Cesarea — With shame, for not having brought forth Peter, according to his promise; and abode there — Till, in the midst of all his pride and glory, the judgment of God overtook him, and avenged the death of James, and the intended murder of Peter, in a most awful manner. Thus have the persecutors of the gospel of Christ been often filled with vexation, to see its cause conquering, notwithstanding all their opposition to it; and have been terribly reckoned with for the cruelties exercised on God’s servants.

V. 19. Herod commanded them to be put to death-And thus the wicked suffered in the room of the righteous.

And going down from Judea-With shame, for not having brought forth Peter, according to his promise.

Verse 19. 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, &c., ordinarily suffered the same kind of punishment which should have been inflicted on the prisoner whose escape they were supposed to have favoured.

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

Verses 18, 19. As soon as it was day — And they found their prisoner escaped; there was no small stir [Greek, taracov ouk oligov, not a little tumult, or confusion] among the soldiers, what was become of Peter — Who was gone, and nobody knew how or which way. For the guards, awaking out of their sound sleep, could none of them give any account of what had passed, and were ready to suspect or accuse each other of negligence or treachery, in giving the prisoner an opportunity to make his escape. And indeed it was very fatal to them that he had escaped; for, when Herod had sought for him — Wherever there was any probability of his being concealed; and found him not, he examined the keepers — As strictly as possible, or rather, questioned them in a judicial manner; and as he could make nothing out by his inquiry, save that the prisoner was gone while they slept; and as he thought it by no means prudent to give any intimation that a miraculous interposition had taken place, in favour of a man whom he had devoted to destruction; he commanded that they should be put to death — Greek, apacqhnai, led away to execution, for their negligence. He probably used this severity for another reason also, namely, lest if any apprehension of a miraculous deliverance should prevail, (an apprehension to which what had happened to all the apostles some time before could not but give countenance: see Acts 5:19,) Christianity should thereby gain additional strength. Be this as it may, undoubtedly this seasonable interposition of Providence in its favour, contributed greatly to its further progress; as, it seems, it also, together with the death of Herod, which took place soon after, put a speedy end to this persecution. And he went down from Judea to Cesarea — With shame, for not having brought forth Peter, according to his promise; and abode there — Till, in the midst of all his pride and glory, the judgment of God overtook him, and avenged the death of James, and the intended murder of Peter, in a most awful manner. Thus have the persecutors of the gospel of Christ been often filled with vexation, to see its cause conquering, notwithstanding all their opposition to it; and have been terribly reckoned with for the cruelties exercised on God’s servants.

19. To Cesarea—Very possibly after having put his soldiers to death he may have suspected some supernatural fact about it, and have withdrawn in perplexity if not guilty terror. At any rate he retires defeated in regard to the purposes with which the present chapter opens. Josephus says that he went to Cesarea at this time to attend a great celebration of public games in honour of the Emperor Claudius. Cesarea—See notes on Acts 8:40.

2. Herod’s Judicial Death, 20-23.

V. 20. Having gained Blastus-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. Their country was nourished-Was provided with, corn, by the king's country-Thus Hiram also, king of Tyre, desired of Solomon food or corn for his household, 1 Kings 5:9.

Verse 20. 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 Cæsarea, 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 endeavoured 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 1 Kings 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 Ezekiel 27:17.

Verse 20. Herod, &c. — The historian now proceeds to mention some circumstances that were introductory to the miserable end of Herod; was highly displeased with them of Tyre and Sidon — On account of some supposed affront which he had received from them, and which provoked him so far that, having vowed a severe revenge, he was preparing with all speed to make war upon them. But they came with one accord to him — Being a trading people, and apprehensive of the consequences of the king’s displeasure, they unanimously adopted the resolution of sending proper representatives to Cesarea, to appear before him; and having made Blastus their friend, desired peace — They sued for, and obtained, reconciliation with Herod. And thus the Christians of those parts were, by the providence of God, delivered from scarcity: because their country was nourished — Was provided with corn; by the king’s country — Thus Hiram also, king of Tyre, desired of Solomon food, or corn, for his household, 1 Kings 5:9.

Ver. 20. Herod was highly displeased with them of Tyre and Sidon. Polybius and Diodorus indicate that this anger was a menace of war: those cities were under the Romans, but still preserved a semblance of liberty. Though Luke assigns no cause for this anger, yet he names Peter as having fled to Cæsarea, the adjacent city. Josephus speaks of Herod’s coming to that city to celebrate the games he had established in honour of Cæsar. Antiq. Jud. lib. 17. Peace and reconciliation being effected, the games ensued; and Herod, on an appointed day, in his robes wove with threads of silver, made a popular oration. The people, maddened with wine, said, “It is the voice of a god, and not of a man.” Alas, alas, neither Herod nor they were aware that the great and holy One was about to visit them for their awful presumption.

20. Displeased—Fighting in mind, is the literal force of the Greek; quarrelling, carrying on, perhaps, a war of commercial hostilities. Tyre and Sidon—Two great commercial towns on the Mediterranean coast, to whom Herod’s new city, Cesarea, was very probably a troublesome rival, and Herod would, of course, espouse the quarrel of his Cesareans. One accord—The embassies of both cities visiting Herod together. Chamberlain—Superintendent of his bedchamber, and so very intimate, and thereby influential, with Herod. And as the funds were often retained in these inner apartments the chamberlain was often the treasurer. Desired peace—The cessation of all quarrel, and the removal of all restrictions upon trade. Nourished—They were large cities with small inland territories; for Phenicia was but a narrow strip of sea coast. They were, therefore, largely dependent on Herod’s territories of Palestine both for country supplies and for all their trade with the East.

V. 21. And on a set day-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.

Verse 21. Upon a set day, &c.] A day on which games, &c., were exhibited in honour 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 Cæsarea, and there exhibited shows and games in honour 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 theatre 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 dishonourable 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!

Verses 21-23. And upon a set day — When shows and games were exhibited by him 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 reflected from it, dazzled the eyes of the beholders; sat upon his throne — In a public theatre; and made an oration unto them — Not to the Tyrian and Sidonian deputies merely, but unto all the people assembled on this grand occasion. And the people gave a shout, It is the voice of a god, and not of a man — Such profane flattery the heathen frequently paid to princes. But the commonness of a wicked custom rather increases than lessens the guilt of it. And the unhappy king, instead of expressing a just indignation at such base and impious adulation, hearkened to it with a secret pleasure. And immediately — For frequently 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. Because he gave not God the glory — Did not reject these blasphemous applauses, but willingly received them, and thus filled up the measure of his iniquities. So then vengeance tarried not. And he was eaten of worms — Or vermin, which bred in his bowels, and rendered him a most loathsome and horrible spectacle to all about him; and he gave up the ghost — Expired in agony and infamy, (as his grandfather, Herod the Great, had done, see on Matthew 2:19,) and sunk as much below the common state of human nature, as his flatterers endeavoured to raise him above it! The Jewish historian, Josephus, confirms St. Luke’s account of the end of this miserable man. He tells us, that “as he did not rebuke the impious flattery addressed to him, he was immediately seized with exquisite and racking tortures in his bowels, so that he was compelled, before he left the place, to own his folly in admitting such acclamations, and upbraided those about him with the wretched condition in which they then saw their god; and being carried out of the assembly to his palace, he expired in violent agonies, the fifth day after he was taken, in the fifty-fourth year of his age, and the seventh of his reign.” Antiq., 19:7.

21. Upon a set day—A day appointed for a public interview with the ambassadors in presence of the citizens of Cesarea. Josephus is unaware of the facts furnished by Luke, verse 20. He informs us that the stated day was the second day of the games in honour of the emperor, which would, of course, be a suitable day for the ambassadors to attend, as Luke says, and for Herod to make his personal display. Herod, arrayed in royal apparel—A long robe reaching to the feet. Josephus adds here that the robe was wholly overlaid with silver, and that, the assembly being at sunrise, the rays shining on the silver robe wrapt Herod’s person in a wonderful splendour. He omits the mention of the harangue, as he had omitted all account of the ambassadors of Tyre and Sidon. Sat upon his throne—Rather, sat upon a (bema) platform or rostrum, his throne being placed upon it. Thence he could either see the games or harangue the people. Oration unto them—The word oration is in Greek a compound; literally, a people-harangue. The address was, therefore, made in presence of the ambassadors, and on the affairs of the State, but probably directed to the people. It may have been a congratulatory one on the restoration of amity and the great consequent prosperity of the various sections and cities, and so was likely to be in the highest degree popular.

Verses 21-23. And upon a set day — When shows and games were exhibited by him 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 reflected from it, dazzled the eyes of the beholders; sat upon his throne — In a public theatre; and made an oration unto them — Not to the Tyrian and Sidonian deputies merely, but unto all the people assembled on this grand occasion. And the people gave a shout, It is the voice of a god, and not of a man — Such profane flattery the heathen frequently paid to princes. But the commonness of a wicked custom rather increases than lessens the guilt of it. And the unhappy king, instead of expressing a just indignation at such base and impious adulation, hearkened to it with a secret pleasure. And immediately — For frequently 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. Because he gave not God the glory — Did not reject these blasphemous applauses, but willingly received them, and thus filled up the measure of his iniquities. So then vengeance tarried not. And he was eaten of worms — Or vermin, which bred in his bowels, and rendered him a most loathsome and horrible spectacle to all about him; and he gave up the ghost — Expired in agony and infamy, (as his grandfather, Herod the Great, had done, see on Matthew 2:19,) and sunk as much below the common state of human nature, as his flatterers endeavoured to raise him above it! The Jewish historian, Josephus, confirms St. Luke’s account of the end of this miserable man. He tells us, that “as he did not rebuke the impious flattery addressed to him, he was immediately seized with exquisite and racking tortures in his bowels, so that he was compelled, before he left the place, to own his folly in admitting such acclamations, and upbraided those about him with the wretched condition in which they then saw their god; and being carried out of the assembly to his palace, he expired in violent agonies, the fifth day after he was taken, in the fifty-fourth year of his age, and the seventh of his reign.” Antiq., 19:7.

22. The people—Josephus, knowing nothing about the ambassadors or the harangue, has no other cause to furnish for the applause than the splendour of Herod’s appearance, which Luke implies, and supplies more, namely, the king’s oratory. As to the applause, Josephus furnishes some details. He says the applause began with Herod’s flatterers, who, acclaiming to him as a god, said, “Be propitious to us, and, although thus far we have revered thee as a man, in the future we will esteem thee greater than mortal.” Of course the attendant crowd of people joined in, and gave a shout, and pronounced his oratory the voice of a god.

V. 23. And immediately-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. Because he gave not glory to 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.

Verse 23. 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 honour that was due to God alone. See Clarke on “Acts 12:21”.

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 Acts 1:26 relative to the death of Judas.

Verses 21-23. And upon a set day — When shows and games were exhibited by him 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 reflected from it, dazzled the eyes of the beholders; sat upon his throne — In a public theatre; and made an oration unto them — Not to the Tyrian and Sidonian deputies merely, but unto all the people assembled on this grand occasion. And the people gave a shout, It is the voice of a god, and not of a man — Such profane flattery the heathen frequently paid to princes. But the commonness of a wicked custom rather increases than lessens the guilt of it. And the unhappy king, instead of expressing a just indignation at such base and impious adulation, hearkened to it with a secret pleasure. And immediately — For frequently 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. Because he gave not God the glory — Did not reject these blasphemous applauses, but willingly received them, and thus filled up the measure of his iniquities. So then vengeance tarried not. And he was eaten of worms — Or vermin, which bred in his bowels, and rendered him a most loathsome and horrible spectacle to all about him; and he gave up the ghost — Expired in agony and infamy, (as his grandfather, Herod the Great, had done, see on Matthew 2:19,) and sunk as much below the common state of human nature, as his flatterers endeavoured to raise him above it! The Jewish historian, Josephus, confirms St. Luke’s account of the end of this miserable man. He tells us, that “as he did not rebuke the impious flattery addressed to him, he was immediately seized with exquisite and racking tortures in his bowels, so that he was compelled, before he left the place, to own his folly in admitting such acclamations, and upbraided those about him with the wretched condition in which they then saw their god; and being carried out of the assembly to his palace, he expired in violent agonies, the fifth day after he was taken, in the fifty-fourth year of his age, and the seventh of his reign.” Antiq., 19:7.

Ver. 23. The angel of the Lord smote him. That Herod was smitten by the Lord, immediately on his receiving this impious flattery, is evident from Josephus, who says that after awhile he saw the owl, which was the messenger of his calamity; that a sudden torment came upon him, and that thereupon he instantly tells the same auditors that he must die. Josephus does not say that he was eaten up of worms, but that he had vehement torments in his bowels, which encreasing upon him, in five days he died; and they in that time might breed worms in him, as he confesses they did in his grandfather. Many similar examples of persecutors of the christian faith, we have in church history. Tertullian says of one Claudius Heminianus a persecutor, that when worms broke forth of him whilst he was alive, he said, let no man know it, lest the christians should rejoice. Eusebius also says of Maximinian, that sudden ulcers rose in the lower parts of his body, from which sprung an incredible multitude of worms. Of the uncle of Julian the apostate, who persecuted the christians, and trampled upon the sacred vessels, Theodoret and St. Chrysostom inform us, that he perished by this disease. An instance like to this we have in Pherecydes Syrus, who was eaten up of lice, for boasting of his great wisdom and his pleasant life, though he sacrificed, says Elian, to no god at all. So also was it under the jewish state; for of Antiochus Epiphanes we read, that worms sprung out of the body of this wicked man. 2 Mac. 9:9. And of Herod the great, Josephus owns that he had a putrefaction producing worms. Antiq. lib. 17. See Bochart, Hieroz. part 2. lib. 4. cap. 26. pp. 626, 627. Eusebius, citing this passage from Josephus, omits all that is said of the owl, and instead of that has substituted an angel: mente quidem pia, at mala fide. But probably he might see both. — The Greeks are peculiarly happy in their compound words. Two or three beautiful words in this noble language naturally and easily incorporate together, to make one very elegant and very expressive word. This composition multiplies the stores and beauties of that language, and enables the writers to express themselves with compactness, variety, and magnificence, superior to most languages that mankind speak. Thus, as the word qumomacwn thumomachon, in ver. 20, is strong both in sound and signification, so the ignominy and torture of that most odious and insupportable disease, with which this haughty spirited and tyrannous mortal was immediately punished, are here expressed in proper words, harsh sounding and suitable to the direful occasion: genomenov skwlhkobrwtov exeyuxen, genominos skolekobrotos exepsuxen. He expired, being devoured by vermin.

23. The angel—Josephus gives the pagan form of the story. He says that at that moment Herod, looking up, beheld an owl, a bird of evil omen, perched upon a cord! “Herod,” says Josephus, “thought the owl to be the (aggelov, angel) messenger of evil things as he had once been of good.” For some years before, when Herod was imprisoned by Tiberius preparatory to execution, an owl appeared to him, and a German soothsayer explained it as a sign of his release and future greatness, but warned him that when he should see the owl again he would expire in five days after. The appearance of an owl in so public a place in a great city, on a splendid morning, is very improbable as a natural event. Gave not God the glory—Heathen princes often received divine titles. But for Herod, a Jew, whose instruction in the oracles of God taught him the great crime of such blasphemy, the indulgence of these Gentiles in such flattery was a heinous sin. It was the culmination of that same blasphemous vainglory which prompted him to the murder of the apostles to win the applause of the Jews, and so was really identical with his spirit of persecution. Eaten of worms—A bowel complaint seized him; putrefaction, producing worms, and death in five days, ensued.

Verse 24. 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, (huxane, it grew, as corn grows, the stalk and the ear; kai eplhquneto, 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.

Verses 24, 25. But the word of God grew and multiplied — Became more successful; and in every place where it was preached, the number of disciples was considerably multiplied, and their faith greatly established. So that, after all the opposition of its enemies, who had endeavoured to extirpate it, the progress of Christianity was apparently promoted by the concurrence of the extraordinary events recorded in this chapter, namely, the deliverance of Peter, and the death of Herod, that cruel persecutor, under such heavy tokens of divine vengeance. And Barnabas and Saul returned — Namely, to Antioch, after a short abode at Jerusalem; when they had fulfilled their ministry — Had faithfully performed the charge committed to them: see Acts 11:30; and took with them John, surnamed Mark — The son of Mary, (at whose house the disciples met to pray for Peter,) who was sister to Barnabas.

Ver. 24. The word of God grew and multiplied. Herod the tyrant being dead, the gospel prospered, and was preached with great success. Persecutors, by their weak endeavours to pull down the church, build it up the stronger. The number of believers encreased through the preaching of the word, as seed is multiplied by the scattering of the hand: the word preached is the seed sown in the furrows of the field. The ground was now harrowed by the hand of the persecutors, and the seed grew the better, and the fruits of faith and obedience did by every shower of persecution more and more abound.

V. 25. Saul returned-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.

Verse 25. 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, Acts 11:29, 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 Acts 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, Acts 13:13; 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 honour.

ACTS

Verses 24, 25. But the word of God grew and multiplied — Became more successful; and in every place where it was preached, the number of disciples was considerably multiplied, and their faith greatly established. So that, after all the opposition of its enemies, who had endeavoured to extirpate it, the progress of Christianity was apparently promoted by the concurrence of the extraordinary events recorded in this chapter, namely, the deliverance of Peter, and the death of Herod, that cruel persecutor, under such heavy tokens of divine vengeance. And Barnabas and Saul returned — Namely, to Antioch, after a short abode at Jerusalem; when they had fulfilled their ministry — Had faithfully performed the charge committed to them: see Acts 11:30; and took with them John, surnamed Mark — The son of Mary, (at whose house the disciples met to pray for Peter,) who was sister to Barnabas.

25. Returned—See notes on Acts 11:27-30. Took… John… Mark— See note on verse 12; 13:4, 13; 15:37.

The death of Herod Agrippa is one of those events by which we gauge the chronology of the Acts. Josephus tells us that he received the entire dominions of his grandfather, the first Herod, on the accession of Claudius, namely, A.D. 41, and that he had completed his third year from this event at the time of his death. He died, therefore, A.D. 44. From this we know the time of James’ martyrdom, of Peter’s arrest and departure from Jerusalem, and of Paul’s beneficent visit thither.