Exegetical and Hermeneutical Commentary of Acts 12:3
And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
3. And because he saw it pleased the Jews ] Which was so great an object with him. This Josephus notices ( Antiq. xix. 7. 3), for, comparing Agrippa with the Herod who ruled before him, he mentions that the latter “was more friendly to the Greeks than to the Jews,” in which matter he says Agrippa “was not at all like him.”
he proceeded further to take Peter also ] The Greek is a rendering of a common Hebrew form. Literally, “ he added to take Peter also.” Peter was the other most conspicuous figure among the twelve, for John, as in his Gospel he keeps himself from view under the designation “that other disciple” (Joh 20:2-3; Joh 21:20; Joh 21:23), so in the work of the early Church he is but little noticed after the first persecution at Jerusalem.
Then were the days of unleavened bread ] Literally, “and those were,” &c. The expression refers to the whole feast, as may be seen from Luk 22:1, “The feast of unleavened bread, which is called the Passover.”
Fuente: The Cambridge Bible for Schools and Colleges
And because he saw that it pleased the Jews – This was the principle on which he acted. It was not from a sense of right; it was not to do justice, and to protect the innocent; it was not to discharge the appropriate duties of a magistrate and a king, but it was to promote his own popularity. It is probable that Agrippa would have acted in this way in any circumstances. He was ambitious, vain, and fawning; he sought, as his great principle, popularity, and he was willing to sacrifice, like many others, truth and justice to obtain this end. But there was also a particular reason for this in his case. He held his appointment under the Roman emperor. This foreign rule was always unpopular among the Jews. In order, therefore, to secure a peaceful reign, and to prevent insurrection and tumult, it was necessary for him to court their favor; to indulge their wishes, and to fall in with their prejudices. Alas, how many monarchs and rulers there have been who were governed by no better principle, and whose sole aim has been to secure popularity, even at the expense of law, truth, and justice. That this was the character of Herod is attested by Josephus (Antiq., 19, chapter 8, section 3): This king (Herod Agrippa) was by nature very beneficent, and liberal in his gifts, and very ambitious to please the people with such large donations; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, and rejoiced in living with good reputation.
To take Peter also – Peter was one of the most conspicuous men in the church. He had made himself particularly obnoxious by his severe and pungent discourses, and by his success in winning people to Christ. It was natural, therefore, that he should be the next object of attack.
The days of unleavened bread – The Passover, or the seven days immediately succeeding the Passover, during which the Jews were required to eat bread without leaven, Exo 12:15-18. It was some time during this period that Herod chose to apprehend Peter. Why this time was selected is not known. As it was, however, a season of religious solemnity, and as Herod was desirous of showing his attachment to the religious rites of the nation (Josephus, Antiq., Exo 19:7, Exo 19:3), it is probable that he chose this period to show to them more impressively his purpose to oppose all false religions, and to maintain the existing establishments of the nation.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All the posterity of Herod the Great, by his example, studied chiefly to please the Roman emperors, and to gratify the Jews, whether by right or wrong.
The days of unleavened bread; or the passover, which festival solemnity lasted eight days; and God overruled the hypocrisy of Herod (for he did not out of piety observe this time) for the preservation of Peter; and Herod might fear some tumult of the people, in so great a concourse, upon Peters death, for which he did defer it: however, the perverseness of the Jews is very remarkable, who were mad with rage against Christ and his apostles, at such times in which they pretended to serve the God of love and peace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. because he saw it pleased theJewsPopularity was the ruling passion of this Herod, notnaturally so cruel as some of the family [JOSEPHUS,Antiquities, 19.7.3].
to take Peter alsowhoseloss, at this stage of the Church, would have been, so far as we cansee, irreparable.
Then were the days ofunleavened breadseven in number, during which, after killingand eating the Passover, no leaven was allowed in Jewish houses(Exo 12:15; Exo 12:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And because he saw it pleased the Jews,…. That is, as Beza’s ancient copy adds, “his stretching out his hands upon the faithful”; this pleased the Jews, a bloodthirsty generation of men, who had killed the prophets, and the Lord Jesus, and who were now greedy after the death of the apostles: it may easily be seen from what principle and spirit Herod acted; it was not out of regard to the Jewish religion, rites, and ceremonies, but to ingratiate himself into the affections of the people:
he proceeded further to take Peter also; a principal apostle, and who was well known, and against whom the Jews had doubtless a particular antipathy, and would have been glad to have been rid of him; this Herod was, sensible of, and therefore to please them, ordered him to be taken up:
then were the days of unleavened bread; or the feast of the passover.
Fuente: John Gill’s Exposition of the Entire Bible
That it pleased the Jews ( ). Indirect assertion with the present tense retained. is the verbal adjective from followed by the dative as in Joh 8:29.
Proceeded to seize ( ). A patent Hebraism in Lu 20:11f. already, and nowhere else in the N.T. It occurs in the LXX (Gen 4:2; Gen 8:12; Gen 18:29, etc.). Second aorist middle indicative of and the second aorist active infinitive of . Literally, he added to seize, he seized Peter in addition to James.
The days of unleavened bread ( ). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother’s house the disciples gathered (12:12).
Fuente: Robertson’s Word Pictures in the New Testament
He proceeded to take [ ] . Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luk 19:11, he added and spake; Luk 20:12, again he sent a third; lit., he added to send.
Fuente: Vincent’s Word Studies in the New Testament
1) “And because he saw it pleased the Jews,” (idom de hoti areston estin tois loudaiois) “Then seeing (observing) that it was pleasing to the Jews,” to those who had betrayed, rejected, and condemned the Lord Jesus Christ to death, to be crucified, Mat 16:21; Mat 20:18-19; Mat 27:1-12; Act 2:22-23; Act 2:36; Act 3:13-15; Act 4:10-11; Act 5:30; Act 10:39; 1Th 2:14-15. Seven times it is specifically recounted that the Jews killed Jesus, Joh 1:11-12.
2) “He proceeded further to take Peter also,” (prosetheto sullabein kai Petron) “He added to his evil treatment (orders) to arrest, or legally detain for imprisonment, Peter as well,” to gain the political plaudits and popularity of the masses of Christ-rejecting and church hating Jews, much as the Jews in Jerusalem had formerly done, Act 4:1-3; Act 5:18-19; Act 5:26-34; Act 5:40-42.
3) “(Then were the days of unleavened bread.),” (hesan de hemeria ton azumon) “Then they were days of the unleavened bread,” the Passover among the Jews, also referred to as Easter, Exo 12:14-15; Exo 23:15. This Herod, like Pilate, “loved the praise of men, more than of God,” Joh 12:42-43; Luk 23:8-24; Mat 27:15-26.
Fuente: Garner-Howes Baptist Commentary
3. Seeing that it pleased the Jews. It appeareth more plainly by this that Herod was not moved either with any zeal that he had to Moses’ law or with any hatred of the gospel, thus to persecute the Church; but that he might provide for his own private affairs, for he proceedeth in his cruelty that he may win the people’s favor; therefore we must know that there be diverse causes for which the Church is assaulted on every side. Oftentimes perverse zeal driveth the wicked headlong to fight for their superstitions, and that they may sacrifice an offering to their idols by shedding innocent blood; but the more part is moved with private commodities only, so in times past, at such time as Nero knew, after the burning of the city, that he was loathed and hated of the people, he sought by this subtle means to get into favor again, or, at least, he went about to stay their slanders and complaints, by putting certain thousands of the godly to death.
In like sort, that Herod may win the people’s favor, who did love him but a little, he putteth the Christians to death. as a price wherewith he might redeem their favor; and such is our estate at this day, for though all men run by troops upon the members of Christ, (751) yet few are pooked (752) forward with superstition; but some sell themselves to antichrist, like profitable bond-slaves; other some bear with, and commend the outrageous outcries of monks and the common people. But we, in the mean season, being abjects, must be glad to bear their mocks; yet there is one comfort which doth excellently keep us on foot, in that we know that our blood is precious in the sight of Almighty God, which the world cloth shamefully abuse; yea, the more shamefully and reproachfully the wicked do handle us, so much the less shall God’s goodness forsake us.
(751) “ Insaniant,” rage against.
(752) “ Incitat,” instigated by.
Fuente: Calvin’s Complete Commentary
(3) Because he saw it pleased the Jews.This was throughout the ruling policy of the Herodian house. The persecution did not spring from any fanatic zeal against the new faith, but simply from motives of political expediency. A somewhat touching incident is recorded, illustrating the kings sensitiveness to popular praise or blame. It was at the Feast of Tabernacles, and the Law was read, and he heard the words of Deu. 17:15 : Thou shalt not set a stranger over thee, and he burst into tears at the thought of his own Iduman descent. The people saw him weeping, and cried out: Trouble not thyself, Agrippa; thou also art our brother, and the kings heart was comforted (Jost, Gesch. des Judenthums, I., p. 420).
Then were the days of unleavened bread.The crowds of Hellenistic and other Jews who were gathered to keep the feast at Jerusalem naturally made this a favourable opportunity for courting the favour of the people. A tradition recorded by St. Jerome states that St. James was beheaded on the 15th of Nisan, i.e., on the same day as that of the Crucifixion. Peter was arrested probably at the same time; but the trial and execution were deferred till the seven days of the feast were over.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when he saw that it pleased the Jews, he proceeded to seize Peter also. And those were the days of unleavened bread.’
In some way the king took on board the fact that he had pleased the Jews, possibly through the expressed approval of the Sanhedrin who informed him how delighted the people were, for he then proceeded to arrest Peter in order to please them even more. It was at the time of the feast of unleavened bread, the seven days following the day of the Passover. It may be that James, like Jesus, had been slain on the day of the Passover as ‘a false prophet’ so that the people might hear and fear (Deu 17:12-13). But now the following celebrations were in progress and so the decision was made to keep Peter in prison until the feast was over so as to avoid an uproar at festival time (compare Mar 14:2).
Fuente: Commentary Series on the Bible by Peter Pett
Act 12:3. And, because he saw it pleased the people This prince, as Josephus tells us, was a great zealot for the Mosaic law; dwelt much at Jerusalem, and was as fond of all opportunities to oblige the Jews, as his grandfather Herod had been of pleasing strangersa character very agreeable to what St. Luke here says of him. St. Peter was apprehended about the beginning of April, and most probably in the third year of Claudius Caesar.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 12:3-4 . Herod , himself a Jew (in opposition to Harduin), born in Judaism (Deyling, Obss. II. p. 263; Wolf, Cur. ), although of Gentile leanings, a Roman favourite brought up at the court of Tiberius, cultivated out of policy Jewish popular favour, and sought zealously to defend the Jewish religion for this purpose. Joseph. Antt. xix. 7. 3.
.] a Hebraism: he further seized . Comp. on Luk 19:11 ; Luk 20:12 .
] four bands of four ( , a number of four, Philo, II. p. 533, just as in Aristotle and others), quatuor quaternionibus , i.e. four detachments of the watch, each of which consisted of four men , so that one such was in turn on guard for each of the four watches of the night. On this Roman regulation, see Veget. R. M. iii. 8; Censorinus, de die nat. 23; Wetstein in loc .
] not to desecrate the feast, in consideration of Jewish orthodox observance of the law. For he might have evaded the Jewish rule, “non judicant die festo” ( Moed Katon v. 2), at least for the days following the first day of the feast (see Bleek, Beitr. p. 139 ff.), by treating the matter as peculiarly pressing and important. Wieseler ( Synops. p. 364 ff., Chronol. d. ap. Zeitalt. p. 215 ff.) has incorrectly assumed the 15th Nisan as the day appointed for the execution, and the 14th Nisan as the day of the arrest. Against this it may be decisively urged, that by must be meant the entire Paschal feast (not the 14th Nisan), because it corresponds to the preceding . (comp. Luk 22:1 ).
. . ] that is, to present him to the people on the elevated place where the tribunal stood (Joh 19:13 ), in order there publicly to pronounce upon him the sentence of death.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
Ver. 3. And because he saw, &c. ] Seianus ferox scelerum, quia prima provenerunt, saith Tacitus. It is an old trick of tyrants to curry favour with the wicked, by shedding the blood of the godly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] See the character of Agrippa above.
. . ] A Hebraism: see reff.
. . . ] Wieseler (Chronol. der Apost. Zeit. pp. 215 220) regards the whole of the following narrative as having happened on one and the same day and night, viz. that of the 14th of Nisan (April 1), A.D. 44. He takes in the strict meaning, ‘ the passover ,’ i.e. the eating of the passover on the evening of the 14th of Nisan, and thinks that Herod was intending to bring Peter forth on the next morning. He finds support for this in the four quaternions of soldiers, the guard for one night (see below), and maintains that the expression cannot apply to the whole festal period, which would have been , or . But Bleek (Beitrge zur Ev.-kritik, p. 144) calls this view most arbitrary and even unnatural; and I own, with all respect for Wieseler’s general acumen, I am disposed to agree with this criticism. The whole cast of the narrative, the , not ., Luke’s own expression in his Gospel, Luk 22:7 , the intimation of enduring custody in the ., the delay implied in the , in the imperfects , (not ), the specification of as presupposing (notwithstanding what wieseler says to the contrary) more nights preceding, all this would be unaccountable in the precise historical diction of Luke, unless he had intended to convey an impression that some days elapsed . But still more decisive is his own definition of , Luk 22:1 , , . So that may well = . The argument from the four quaternions of soldiers proves nothing: the same sixteen (see below) may have had him in permanent charge, that number being appointed as adequate to the duties required.
Fuente: Henry Alford’s Greek Testament
Act 12:3 . : exactly what we should expect from the character and policy of Herod in his zeal for the law, and from the success with which during his short reign he retained the favour of Jews and Romans alike. Holtzmann, p. 370, seems inclined to doubt the truth of this description of Herod, and lays stress upon the mention of the king’s mild disposition in Josephus, Ant. , xix., 7, 3. But Josephus also makes it quite plain how zealous Agrippa was, or pretended to be, for the laws and ordinances of Judaism, u. s. , and xx., 7, 1, and see Schrer, u. s. , and Feine, p. 226. Nor is it at all certain that Agrippa’s reputed mildness and gentleness would have kept him from rejoicing in the persecution of the Christians, cf. the description of his delight in the bloody gladiatorial games, Jos., Ant. , xix., 9, 5. .: a Hebraism, cf. Luk 19:11 ; Luk 20:11 : LXX, Gen 4:2 ; Gen 8:12 ; Gen 25:1 , Exo 14:13 , etc., peculiar to St. Luke in N.T., Viteau, Le Grec du N. T. , p. 209 (1893). . , and therefore a large number of Jews would be in Jerusalem, and Herod would thus have a good opportunity of gaining wide popularity by his zeal for the law.
Fuente: The Expositors Greek Testament by Robertson
because he saw = seeing. Greek. eidon. App-133.
pleased = is pleasing to. See note on Act 6:2, and Mar 15:15 (note).
proceeded further = added. A Hebraism. Greek. prostithemi. Compare Luk 20:11.
take. See note on Act 1:16.
unleavened bread. Literally the unleavened (things). Leaven in every form was to be put away. Exo 12:16, Exo 12:19.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] See the character of Agrippa above.
. .] A Hebraism: see reff.
. . .] Wieseler (Chronol. der Apost. Zeit. pp. 215-220) regards the whole of the following narrative as having happened on one and the same day and night, viz. that of the 14th of Nisan (April 1), A.D. 44. He takes in the strict meaning, the passover, i.e. the eating of the passover on the evening of the 14th of Nisan, and thinks that Herod was intending to bring Peter forth on the next morning. He finds support for this in the four quaternions of soldiers, the guard for one night (see below), and maintains that the expression cannot apply to the whole festal period, which would have been , or . But Bleek (Beitrge zur Ev.-kritik, p. 144) calls this view most arbitrary and even unnatural; and I own, with all respect for Wieselers general acumen, I am disposed to agree with this criticism. The whole cast of the narrative,-the , not ., Lukes own expression in his Gospel, Luk 22:7,-the intimation of enduring custody in the .,-the delay implied in the ,-in the imperfects ,- (not ),-the specification of as presupposing (notwithstanding what wieseler says to the contrary) more nights preceding,-all this would be unaccountable in the precise historical diction of Luke, unless he had intended to convey an impression that some days elapsed. But still more decisive is his own definition of , Luk 22:1, , . So that may well = . The argument from the four quaternions of soldiers proves nothing: the same sixteen (see below) may have had him in permanent charge, that number being appointed as adequate to the duties required.
Fuente: The Greek Testament
Act 12:3. , having seen) Two incentives, leading; men to act ill and omit to do good: the desire to please others, and fear; the one is the worse, the other the more violent (active) of the two, even in the case of kings.- , the Jews) These were hostile, owing to conscience, but that a perverted conscience; Herod from wantonness, at the cost of believers, wishes to gratify them.- , of the unleavened bread) It was at the same time of the year formerly that they had taken Jesus. The people were congregated together.
Fuente: Gnomon of the New Testament
Act 12:3-19
IMPRISONMENT AND DELIVERANCE OF PETER
Act 12:3-19
3 And when he saw that it pleased the Jews,-It is likely that Herod had pleased both the rulers of the Jews and the people, because James, one of the leaders of the disciples, had been killed; this encouraged Herod to attempt to destroy other leaders among the Christians; hence, he proceeded to seize Peter also. The Pharisees had always hated the disciples because they taught the resurrection of the dead; the Pharisees, no doubt, had heard of Peters making common with the Gentiles; hence, they would be eager to have Peter destroyed. Luke, the historian, here indirectly locates the time of the year when Peter was arrested; those were the days of unleavened bread. The Feast of the Passover came on the fourteenth day of the first month, Abib, or Nisan; the feast of unleavened bread followed the Passover and continued seven days. (Exo 12:12-13 Exo 12:29-30; Lev 23:5-8; Deu 16:1-8.) Since the feast of unleavened bread followed the Passover so closely, the same name was applied to both feasts; the Passover was sometimes called the feast of unleavened bread, and the feast of unleavened bread was called the Passover; both came in the first month of the Jewish year, Abib, or Nisan, and correspond to our latter part of March and the first of April. (See Luk 22:1.)
4 And when he had taken him,-It seems that there was some delay in the arrest of Peter; we know not the cause of the delay, but when he was found he was put in prison and they delivered him to four quaternions of soldiers to guard him; that is, he was given to a band of four soldiers on guard at one time, two within, one on each side of Peter, bound one to each of his arms with chains, a third posted outside the door, and a fourth in the passage leading to the outside gate. It was customary to relieve the soldiers from duty every three hours, at each of the watches night and day; hence, sixteen soldiers were responsible for him. In addition to this, the prison doors were fastened and a great iron gate helped to make secure the prisoner. Escape from the prison was humanly impossible. Perhaps Peter was so imprisoned and held secure because they remembered that he at one time escaped from prison (Act 5:19), and they did not intend that he should get away this time. He was kept in prison until after the Passover, and then he was to be killed. Here we have this feast called the Passover, and in verse 3 it is called the days of unleavened bread. Herod would not execute Peter during the Passover festival, because that would offend the Jews whom he wished to please. Bring him forth to the people is similar to the description of the trial of Jesus. (Luk 22:66.) Herod intended to execute Peter within a week or ten days, but he did not know that his own death was nearer than that of Peter.
5 Peter therefore was kept in the prison:-Peter was in the inner prison or lower ward and would be led to the judgment seat where Herod Agrippa would sit so soon as the festal days were ended. (Joh 19:13.) There is an emphatic contrast here. Peter was kept in prison, but prayer was made earnestly of the church unto God for him. Here was a battle between the church and the world, the world attempting to destroy Peter and the church praying for him. We have King Herod, soldiers, prison, chains, iron gates on the one side, and a company of Christians praying on the other side; what will be the outcome ? The prayers were made earnestly, without ceasing. (Luk 22:44.) It was a trying time with the church at Jerusalem; the apostle James had been killed and Peter was to be the next victim) hence, the disciples prayed earnestly. This word comes from the Greek ektenes, which means strained, and from ekteino, which means to stretch; it is the same word as used with respect to the prayer of Jesus (Luk 22:44), and is the same Greek word translated fervently in 1Pe 1:22.
6 And when Herod was about to bring him forth,-When the time arrived, or the festal days were ended, Herod had in mind to execute Peter the following day; but the same night Peter was sleeping between two soldiers; and was bound with two chains. It should be noted that although the time of execution was near, yet Peter was sleeping; he was not disturbed about his condition. The two soldiers were chained to Peter and Peter was between them. The guards were on duty and standing before the door of the prison; hence, the two guards outside were keeping the door and the two soldiers within were chained to Peter with two chains. Perhaps Peter may have remembered what Jesus had said to him about his death, that he should live to be an old man. (Joh 21:18.)
7 And behold, an angel of the Lord stood by him,-An angel of the Lord is here introduced by Luke with the same phraseology as Luke used with respect to the visit of the angel to the shepherds. (Luk 2:9.) This angel stood by Peter while he was asleep; a light shined in the cell with splendor and attended the presence of the angel; this light did not awaken Peter, so the angel smote Peter on the side, and awoke him. When he was awake the angel said: Rise up quickly. The angel roused Peter, he did not help him to arise, but commanded him to get up. His chains fell off from his hands. The soldier who was appointed to guard a prisoner had the chain fastened to the wrist of his left hand, while the right hand remained at liberty to punish the prisoner if he attempted to escape; but Peter had chains around both hands as he was bound to two soldiers with two chains.
8 And the angel said unto him,-The angel gave further instruction to Peter and told him to gird himself and put on his sandals. For convenience Peter had unbound his girdle, unfastened his sandals, and was sleeping with his garment loosely over him; when he arose at the angels touch it would fall loosely at his feet, so he would need to gird himself. Peter would need to be clad as he was about to make a journey from the prison; he obeyed at once and the angel commanded him to cast his garment about him and follow him. The sandals worn at that time covered only the soles of the feet and were bound on the foot with a strap.
9 And he went out, and followed;-Perhaps the angel had caused a deep sleep to come upon the soldiers, so they were harmless as Peter escaped; Peter went out and followed the angel. The angel was in the form of a man and Peter knew not that it was true which was done by the angel; he thought that he saw a vision. Peter was puzzled and did not know that the reality of escape was being made; he had had a vision in Joppa (Act 10:10) which Luke described as an ecstasy. Peter was so surprised that he scarcely knew whether he was asleep or awake.
10 And when they were past the first and the second guard,-The outer guards were stationed one nearer to the inner door of the prison and the other at some greater distance away; so when the angel had led Peter past these guards, they came unto the iron gate that leadeth into the city. This description, with the words which immediately follow about the street into which they came, indicate that the prison in which Peter was kept was in the midst of the city. When they came to the iron gate it opened of its own accord to them and they went out and passed on through one street and immediately the angel left Peter. The angel had delivered Peter and now Peter could make his way alone. We have no means of knowing just where in Jerusalem this prison was located.
11 And when Peter was come to himself,-Come to himself is from the Greek heautoi genomenos, which means becoming at himself; it is the same expression used in Luk 15:17 where the prodigal son came to himself, and means that he came to himself, as if he had been on a trip away from himself. Peter came out of his semidazed condition, and had all of his senses under control. He knew what had occurred-that the Lord had sent his angel and delivered him out of the hands of Herod and from all the expectation of the people of the Jews. The Jews were expecting Herod to put Peter to death; they were anxious for him to do that so that Christianity would be checked.
12 And when he had considered the thing,-When Peter came to himself and realized that God had preserved him from death, he came to the house of Mary the mother of John whose surname was Mark. It is probable that the disciples were accustomed to meeting at the house of Mary, so Peters mind worked rapidly and he decided to go and find protection and companionship there. There are six Marys mentioned in the New Testament; they are as follows: (1) Mary of Cleophas (Joh 19:25); (2) Mary Magdalene (Luk 8:2); (3) Mary the mother of Mark (Act 12:12); (4) Mary, sister of Lazarus (Luk 10:42); (5) Mary, a Roman Christian (Rom 16:6) ; (6) Mary the mother of Jesus (Luk 1:30). When Peter arrived at the house of Mary he found many were gathered together and were praying. It seems that the praying had been going on all night, and a large number of the disciples were there. At another time the disciples gathered to pray (Act 4:31) after Peter had told the disciples of the threats of the Sanhedrin. The supplication of a righteous man availeth much in its working. (Jas 5:16.)
13 And when he knocked at the door-It is not strange that the door at the house of Mary would be fastened, as it was night and great fear was upon the disciples. Peter came to the door and knocked; this was the outer door, as there was a passage leading from the street to the inner court; just inside was a small room, like a porters lodge, and a door admitting into the room from the court. A damsel by the name of Rhoda came to answer the knock. Rhoda means rose. It was customary to name the daughters of the house after the most beautiful objects, as Esther which means a star; Hadassah which means myrtle; Dorcas which means antelope; Margarita which means pearl; Susannah which means lily; Deborah which means bee; and Tamar which means palm tree. Damsel was used of a young female slave, as well as of a young girl; the narrative implies that she was more than a servant.
14 And when she knew Peters voice,-Peter must have been a frequent visitor to Marys house, and a frequent speaker to the disciples, as his voice was familiar even to the damsel. In her excitement and haste, when she recognized Peters voice, she ran back into the house without opening the gate for Peter; she reported to the company that Peter was without and that he stood before the gate.
15 And they said unto her,-The company within did not believe Rhoda; they saw she was excited and said to her: Thou art mad. However, the damsel confidently affirmed that it was even so. She seems to have been so earnest and so sincere that the company was convinced that something had occurred to her; hence, they were ready to say: It is his angel. The Jews believed in the guardian angel, and they thought that Peters angel had assumed the voice of Peter. (Mat 18:10.) These disciples perhaps thought that Peters angel had come to make known to them something about Peter.
16 But Peter continued knocking:-The maiden had left the gate unopened and reported in excitement that Peter was at the gate; while she was gone Peter continued to knock for entrance, and when the gate was opened, they saw him, and were amazed. It seems that all heard the knocking and several must have gone to the gate, and when it was opened, they were amazed to find Peter standing there. Surely they were not praying for Peters delivery, or else they would not have been so amazed at an answer to their prayer; they were praying for him, but we do not know the petitions of their prayer.
17 But he, beckoning unto them-The company seems to have been as much excited as the maiden who first heard his voice; however, Peter motioned with his hand for them to keep silent. Beckoning with the hand is from the Greek kataseisas tei cheiri, and literally means shake down with the hand; the speaker indicated by a downward movement of the hand his desire for silence; Peter was anxious for every precaution to be taken that no noise be made to attract attention to him. While the Lord had protected him from Herod by releasing him from prison, yet Peter does all that he can in righteousness to remain out of the hands of Herod. He told the little company how the Lord had brought him forth out of the prison. It seems that James and others of the brethren were not present; there was no place in Jerusalem where all the disciples could meet. It is evident that this James was the Lords brother, and he is now one of the leading men of the church at Jerusalem. (Gal 1:19.) James is here recognized by Peter as a man of great influence. James was present in Jerusalem when the question of circumcision was decided. (Act 15:13.) After informing the group at the house of Mary as to how he was released from prison and giving orders to report his release to James and the other brethren, Peter departed and went to another place. We are not told where he went; he may have left Jerusalem. Marys house was too well known for him to remain there if he would escape from Herod. Peter must use all precaution and means of escape, so he may have left Jerusalem. (Mat 10:23.)
18 Now as soon as it was day,-Early next morning the soldiers discovered that Peter had escaped, and there was no small stir among the soldiers. Stir is from the Greek tarachos, and means to agitate; it is used only twice in the New Testament, here and in Act 19:23. Very likely the sixteen soldiers, or four quaternions of soldiers were greatly disturbed over the escape of Peter; they were responsible for the prisoner with their lives. (Act 16:27 Act 27:42.)
19 And when Herod had sought for him,-The next morning, which was the day of execution, Herod sought for Peter, but could not find him. We know not what report the soldiers gave to Herod; Herod, following a custom or law in Rome, examined the guards, and commanded that they should be put to death. Examined is from the Greek anakrinas, which means to sift up and down, to question thoroughly. (Luk 23:14; Act 4:9 Act 28:18.) The soldiers were ordered to be put to death; this was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. After this Herod went from Judea to Caesarea and remained there for a time; Herod, like the Roman governor, though his principal residence was at Jerusalem, yet had also a palace at Caesarea; he spent his time in either city as circumstances required.
Fuente: Old and New Testaments Restoration Commentary
he saw: Act 24:27, Act 25:9, Joh 12:43, Gal 1:10, 1Th 2:4
he proceeded: Act 2:14, Act 4:13, Psa 76:10, Joh 19:11, Joh 21:18
Then: Exo 12:14-20, Exo 13:3-7, Exo 23:15, Lev 23:6-14, Mat 26:17, 1Co 5:7, 1Co 5:8
Reciprocal: Exo 12:15 – Seven Exo 34:18 – General Num 28:16 – General Psa 37:14 – wicked Dan 11:33 – yet Act 1:13 – Peter Act 20:6 – the days 1Th 2:15 – please Heb 11:37 – were slain
Fuente: The Treasury of Scripture Knowledge
3
Act 12:3. Peter was not slain but was put into prison. Days of unleavened bread denotes it was the time of the feast of the Passover (Lev 23:4-8).
Fuente: Combined Bible Commentary
Act 12:3. And because he saw it pleased the Jews. See note on Act 12:1, in which the policy and character of King Herod are discussed at length.
Then were the days of unleavened bread. During seven days at the feast of Passover no leaven was allowed in the houses of the Jews. St. Jerome on Ezekiel 43, quoted by Wordsworth, appears to say that St. James was martyred on the second day of the Passover, i.e. on the 15th Nisan, the same day as the crucifixion of the Lord. The precise date (15th Nisan) is probably fanciful, as Jewish custom was opposed to judicial sentences being carried out during the feast. The martyrdom more likely took place just before the feast of Passover, some twenty-one years after the crucifixion of Jesus. The son of Zebedee and Salome, when he asked that he should drink of the Masters cup and be baptized with the Masters baptism (St. Mat 20:21), then little dreamed that the prayer would so soon be granted.
This Passover was the gloomiest and saddest the Church had kept since the great Pentecost morning: one leading personage had been taken away from the little society by a bloody death, another was in prison and condemned. The absolute king of Israel united with the Sanhedrim, the relentless enemies of the Christian sect, in a determination to crush the followers of Jesus.
These days of gloom must have reminded some of that company of another Passover, eleven years before, when the Master they loved so well lay dead in His grave; but they must have remembered well, too, the joyous Easter which succeeded that awful Passover, when the Master, loving as ever, but robed with new robes of life and majesty, gathered His mourning friends together again; for we find them asking from Him, their risen Friend,not from King Herod,Peters life, for prayer without ceasing of the Church was made to God for Peter (Act 12:5).
Fuente: A Popular Commentary on the New Testament
Act 12:3-4. 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., Act 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 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3, 4. When a man engages in a wicked enterprise, his conscience makes him timid while left to himself; but the applause of the multitude enables him to drown the voice of conscience, and rush on madly to the end. Agrippa may have hesitated when he found his hands stained with the blood of an apostle; but when the people applauded, he hesitated no longer. (3) “And seeing that it was pleasing to the Jews, he proceeded to seize Peter also. But it was in the days of unleavened bread. (4) And having apprehended him, he put him in prison, delivering him to four quaternions of soldiers to guard him, intending, after the Passover, to bring him out to the people.” A public execution during the feast of unleavened bread would have been exceedingly incongruous with the religious solemnities of the occasion: hence this delay.
The four quaternions of soldiers who guarded Peter consisted of sixteen men, each quaternion consisting of four. It was enough to keep four men on guard during each of the four watches of the night. They, together with the strength of the prison doors, were deemed sufficient for the utmost security.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
PETERS MIRACULOUS DELIVERANCE
3, 4. When Herod beheaded James, the Jews took great courage, congratulating themselves that their good king will soon exterminate that vexatious heresy in blood. Herod is more than willing to purchase popular favor by killing off the apostles; consequently he arrests Peter, committing him to sixteen soldiers to serve as a prison-guard till the Passover is ended, when he is going to bring him out and let the Jews see his gory head drop off.
Fuente: William Godbey’s Commentary on the New Testament
Verse 3
The days of unleavened bread; the Passover.
Fuente: Abbott’s Illustrated New Testament
12:3 {2} And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
(2) It is an old habit of tyrants to attain the favour of the wicked, with the blood of the godly.
Fuente: Geneva Bible Notes
The Feast of Unleavened Bread was a seven-day celebration that began on the day after Passover each spring. This was one of the three yearly feasts in Jerusalem that the Mosaic Law required all Jewish males to attend. As on the day of Pentecost (ch. 2), the city would have been swarming with patriotic Jews when Herod made his grandstand political move of arresting Peter. These Jews knew Peter as the leading apostle among the Christians and as a Jew who fraternized with Gentiles (ch. 10). This was the third arrest of Peter that Luke recorded (cf. Act 4:3; Act 5:18). Note that this persecution of the Christians did not arise from anything they had done but simply because Herod wanted to gain popularity with the Jews.