Exegetical and Hermeneutical Commentary of Acts 12:12

And when he had considered [the thing,] he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

12. And when he had considered the thing ] Rather, “when he comprehended it.” At first he had been “like them that dream” (Psa 126:1) at his deliverance from captivity, but at length his mind grasped the whole truth and he could act upon it.

Mary the mother of John, whose surname was Mark ] This Mary was sister to Barnabas, as we learn Col 4:10, where Mark is called sister’s son to Barnabas. This relationship accounts for the way in which the uncle clung to his nephew, even when St Paul declined to have Mark as a companion on their second proposed missionary journey. We do not read of the father of Mark anywhere, so it is probable that Mary was a widow, and, like her brother, was possessed of means which enabled her to put a house, or a part thereof, at the service of the Church, as a meeting-place for prayer.

gathered together praying ] The Greek has “ and praying.” The introduction of the conjunction seems to indicate not that this was a special or solitary occasion when the disciples were gathered at the house of Mary, but rather that this house was a place in which such gatherings were usual, and at the time when Peter was delivered such an assembly was there and making supplication ( Act 12:5) for his deliverance.

Fuente: The Cambridge Bible for Schools and Colleges

And when he had considered … – Thinking on the subject; considering what he should do in these circumstances.

He came to the house of Mary … – Probably this house was near him; and he would naturally seek the dwelling of a Christian friend.

The mother of John … – Probably this was the John Mark who wrote the gospel. But this is not certain.

Whose surname – Greek: who was called Mark. It does not mean that he had two names conferred, as with us, both of which were used at the same time, but he was called by either, the Greeks probably using the name Mark, and the Jews the name John. He is frequently mentioned afterward as having been the attendant of Paul and Barnabas in their travels, Act 12:25; Act 15:39; 2Ti 4:11. He was a nephew of Barnabas, Col 4:10.

Where many were gathered together, praying – This was in the night, and it shows the propriety of observing extraordinary seasons of prayer, even in the night. Peter was to have been put to death the next day; and they assembled to pray for his release, and did not intermit their prayers. When dangers increase around us and our friends, we should become more fervent in prayer. While life remains we may pray; and even when there is no human hope, and we have no power to heal or deliver, still God may interpose, as he did here, in answer to prayer.

Fuente: Albert Barnes’ Notes on the Bible

Act 12:12-25

And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark.

John Mark

1. Two names are here, one Jewish, the other Roman; the latter adopted at first as a secondary one, and gradually superseding the former, just as Joses grew into Barnabas, and Saul became universally known as Paul. Thus we have John, whose surname was Mark; but later always Mark or Marcus, the Jewish name being entirely gone.

2. The scenes of this mans youth are not difficult to imagine. His father is never mentioned, but his mother is of note in the Christian community. She has a house commodious enough to receive a number of its members when they desire to meet. She has servants; the name of one of them we know, Rhoda, or Rose. There would meet, on various occasions, the choicest spirits of the early Church. Barnabas was Marys nephew, and would often be her guest. Peter must have been an intimate friend. We find traces of these connections in the Epistles. Marcus, sisters son (or rather cousin) to Barnabas, is the designation given to him in Colossians, and in Peters first Epistle he is called Marcus my son, no doubt in the spiritual sense, as Timothy stood related to Paul. Mary was a devout and courageous woman, ready, even when Herods sword was loose, with a welcome for all who loved the Lord. It was a fine moral atmosphere for a youth to breathe: a godly mother, praying friends, missionaries and martyrs and apostles coming and going there; and a bracing one withal, with frequent winds of fierce opposition raging around something it must have been to be a son in the house to which Peter came that night, and to have been in the company when cousin Barnabas introduced Saul of Tarsus. But, so far, we have proceeded mainly on conjecture. Marks recorded history begins about the year A.D. 44, the era of the earliest mission to the heathen.

3. When Barnabas and Saul were set apart for this work, it was settled that Mark should accompany them as their minister, or servant. It was the excellent custom of the older evangelists to associate the younger with them; just as Moses chose Joshua for his assistant, and Elisha poured water on the hands of Elijah. The design was to inure them to the discipline of the missionary life, and to instruct them in its duties. It was the squire learning to win his spurs in the Christian chivalry by attendance on the knight who had won them already. And what could be more suitable, or full of promise, than that Mark should serve his first campaign under Barnabas.

4. But what sudden change is this, occurring when that missionary journey has been but a little while begun? John, departing from them, returned to Jerusalem. Short words, but how significant and disappointing! After witnessing the awful judgment on Elymas, and the glorious conversion of Sergius Paulus; after seeing how Paul could smite, and how Barnabas could heal; after feeling some thrill of holy emulation in his own bosom, does he now give up the Christian work? What motive can have turned him back? Matthew Henry says, Either he did not like the work, or he wanted to go see his mother. A fit of homesickness, in fact! Perhaps also Paul, himself so hardy and self-sacrificing, was a little impatient with the young man, and treated him with an outspoken severity not pleasant to endure. Mark was no traitor, for his heart was true at bottom; but he was at present a coward, too soft to suffer hardship, and he had forgotten to count the cost. A failure, it would seem; a hand taken from the plough; a ship, scarcely out of dock, and already stranded on the shore! What a sorrow to that noble mother to see her son return like this; better he had been borne home dead upon his shield than have cast it away in dishonourable flight.

5. Five years must be supposed to pass. Barnabas and Paul have accomplished their journey, and returned. The great conflict with the Pharisaic party at Jerusalem has been fought out. The two missionaries are panting to be at work again. And of all men, who should appear, applying to accompany them, but the deserter Mark? Paul has never seen him since that unhappy parting at Perga; and he does not mean to be deceived a second time. Barnabas must do as he thinks right, but Paul will rather break their own old companionship, and go by himself. Then Barnabas will break it too. Barnabas takes the more hopeful, more indulgent view; he has probably heard better things of his young cousin. The decision of the son of consolation is to give him another chance. And so Barnabas took Mark, and sailed unto Cyprus. How often has that other chance been the making of a man!

6. Another blank occurs here. We lose sight for ten years of Barnabas and Mark. Barnabas may be dead; and Mark appears again, and, singularly enough, in the Epistles of Paul to the Colossians and to Philemon. But can it be the same man? Another stamp is set now upon his name by the very hand that was once ready to brand deserter. Surely our stranded ship floats again! Our fallen brother has lifted himself up, with heavens help, and is on his own feet, pressing forward with as stout a heart as the bravest. Barnabas was right; there was a true heart in the man after all.

7. We turn to the first Epistle of Peter, and Mark is now at Babylon; what an indefatigable traveller he has grown, and what a heart has he for labour! And he is found with aged Peter, his father in the faith. Presently Paul is writing again; it is the last of all his letters, the second to Timothy. His friends have left him; he is cold, and he is ill, and, with all his steadfast faith in the Divine support, he craves for a little human sympathy. Therefore let Timothy, if it may be, come quickly from Ephesus, where he is, bringing cloak and parchments, and his own filial care; and let him bring also some other tried and trusty brother, as a second source of consolation. Who, then, shall the chosen one be? Take Mark, and bring him with thee; a profitable man, the very man for a minister, a servant, a friend! Mark, the runaway? Even him; for years have passed since then, and the timid stripling has become the resolute and energetic veteran.

8. One further reference remains, a large and a long one; for it is a whole book of Scripture–the Gospel according to Mark. All the early traditions agree in attributing this to Mark, as the scribe and interpreter of Peter. And thus the image which remains is not that of the fugitive youth, but of the missionary, the faithful companion of the chief apostles, and one among the four evangelists.

9. On the northern coast of Devon there spreads a bay, along which the sea comes tide after tide, washing a broad beach of tiny shells; but you may search the shore for hours, and find no perfect specimen: the shells are broken. I can conceive many a disheartened traveller in lifes hard journey sitting down on that beach, and saying, Behold the image of my own experience, of my broken resolutions, unaccomplished purposes, and perpetual failures! Even in the Christian Church there are not a few who feel that they have failed of the high aims, the noble impulses, which warmed and quickened them at first! To any such disheartened souls this story of Marks recovery should come like a trumpet call of hope. Never too late, while life lasts. Once more to the front! If Paul does not trust you, Barnabas will. If Paul does not care for you now, he may come to lean on you with all his strength. And One, of whom you know, clearer-sighted by far than that shrewd apostle, tenderer of heart than that son of consolation, marks your struggles, and prays for your success; and He, as you arise, will breathe into your ear those words of unutterable hope and encouragement, Neither do I condemn thee: go and sin no more. (W. Brock.)

And many were gathered together praying.—

The special prayer meeting

It was a great wonder that the infant Church of Christ was not destroyed. She was like a lone lamb in the midst of furious wolves. With what weapons did she protect herself? The answer is–prayer. Whatever may be the danger of the times, and each age has its own peculiar hazard, our defence is of God, and we may avail ourselves of it by prayer. But this is not all: the newborn Church not only escaped, but it multiplied. What made it grow? The answer is that on all occasions many were gathered together praying; and if our Churches are to live and grow they must be watered from the self-same source. We have heard a great deal of talk in certain sections of the Church about going back to primitive times; but unfortunately what they call the early Church is not early enough. If we must have the early Church let us have the earliest Church of all. Notice–

I. The importance which the early Church attributed to prayer meetings.

1. As soon as we begin to read in the Acts, and continually as we read on we note that meetings for prayer had become a standing institution in the Church. They were not met to hear a sermon, although that is proper, but praying was the business on hand. The eminent speaking brethren seem to have been all away, and perhaps the Church was too much engrossed in intercession. There is a serious flaw in the arrangements of a Church when such gatherings are omitted or placed in a secondary position. The private Christian will read, and hear, and meditate, but none of these can be a substitute for prayer: the same truth holds good upon the larger scale.

2. It appears, however, that while prayer meetings were a regular institution, the prayer was sometimes made special. It adds greatly to the interest and fervency of prayer when there is some great object to pray for. Here the special object was Peter. They prized the man, for they saw what wonders God had wrought by his ministry, and they could not let him die if prayer would save him. Why not pray for a certain missionary, or some chosen district, or class of persons, or order of agencies? We should do well to turn the grand artillery of supplication against some special point of the enemys walls.

3. These friends fully believed that there was power in prayer; for, Peter being in prison, they did not meet together to arrange a plan for getting him out. It looked as if they could do nothing, but they felt they could do everything by prayer. They thought little of the fact that sixteen soldiers had him in charge. If there had been sixteen thousand these believing men and women would still have prayed Peter out. Let it never be insinuated in the Christian Church that prayer is a good and useful exercise to ourselves, but that it would be superstition to suppose that it affects the mind of God. As surely as any law of nature can be proven, we know both by observation and experiment that God assuredly hears prayer.

4. This prayer was industriously continued. As soon as Herod had put Peter into prison the Church began to pray. As in times of war, when two armies lie near each other they both set their sentries, so in this case Herod had his sentries, and the church had its pickets too. As soon as one little company were compelled to separate they were relieved by another, and when some were forced to take rest in sleep, others were ready to take up the work. Some mercies are not given to us except in answer to importunate prayer. There are blessings which, like ripe fruit, drop into your hand the moment you touch the bough; but there are others which require you to shake the tree again and again, until you make it rock with the vehemence of your exercise, for then only will the fruit fall down. I would pause here, and urge my brethren to attach as much importance to prayer as the early Church did. Some prize active agencies, but prayer is the steam engine which makes the wheels revolve, and really does the work, and therefore we cannot do without it. Suppose a foreman were employed by some great builder to manage works at a distance. He has to pay the men their wages weekly, but he forgets to write for cash to go on with. Is this wise? Keep up a constant communication with heaven, or your communications with earth will be of little worth. You may go on preaching and teaching, and giving away tracts, and what you like, but nothing can possibly come of it when the power of Almighty God has ceased to be with you.

II. The number assembled.

1. This is a rebuke to some here present. The text says, Many were gathered. Somebody said that two or three thousand people had no more power in prayer than two or three. That is a grave mistake in many ways; but clearly so in reference to each other; for have you never noticed that when many meet together praying, warmth of desire and glow of earnestness are greatly increased. Have you not observed how one brother suggests to another to increase his petition, and so the petitions grow by the mingling of heart with heart, and the communion of spirit with spirit? Besides, faith is a cumulative force. According to thy faith so be it done unto thee is true to one, to two, to twenty, to twenty thousand.

2. This is not a very common occurrence, and why is it that so many prayer meetings are so very thin? Gentlemen who do not get home from the city and have their dinner till seven oclock, cannot be expected to go out to a prayer meeting. They work all the day, so much harder than working men. Some of you who have your delightful villas are very careful of your health, and never venture out into the evening air at prayer meetings, though I rather suspect that your parties and soirees are still kept up. After all, this is a personal matter. How are we to increase the number? Not by complaining of those who stay away, but by coming yourself. The largest numbers are made up of units.

3. I am not sure that quite so many would have been gathered together that night if it had not been that Peter was in prison. Ministers laid aside by illness find their people pray better, and perhaps one reason for his being afflicted was Gods desire to stir the hearts of His people to intercede. Now, the best way to do good to your pastor is to pray to be kept in a right condition, and not need his sickness as a stimulus to prayer.

III. The place of assembly. A private house, and I want to urge my brethren to consecrate their houses by frequently using them for prayer meetings. There was a meetness in their meeting in this particular house, for the family stood in a very dear relationship to Peter. Peter in his First Epistle refers to Marcus, my son. Mark would be sure to pray for his spiritual father. There is sure to be prayer for the pastor in the house where the pastor has been blessed to the family. Mark was not all we should like him to have been, but he might have been a useless Christian, and never have used his graphic pen for the Lord had not the good people come to his house. The house received a blessing, and so will you, too, if your house shall be every now and then opened for special prayer. Prayer meetings at private houses are very useful, because friends who would be afraid to pray before a large assembly are able to feel free and easy in a smaller company in a private house. Sometimes, too, the social element is consecrated by God to promote a greater warmth and fervour, so that prayer will often burn in the family when perhaps it might have declined in the public assembly.

IV. The time of this prayer meeting. At dead of night. Now, if the time for prayer meetings be an inconvenient hour, and I should think the dead of night was rather inconvenient, nevertheless go. Better hold prayer meetings at twelve oclock at night than not at all. But the dead of the night was chosen for safety. Let the time fixed for modern prayer meetings be an hour suited to the habits of the people.

V. The success of the prayer meetings as an encouragement to us. The answer came so speedily that they were themselves surprised. It has sometimes been said that their astonishment was the result of unbelief. I doubt that, for their prayer did set Peter free, and therefore it could not have been unbelieving prayer. I trace their surprise to their probable expectation that Peter would be delivered at a different time and manner. And God can send us surprises quite as great as this. We may pray for some sinner, and while we are yet praying we may hear him cry, What must I do to be saved? We may offer our prayers for the sleeping Church, and while we pray it may be answered. (C. H. Spurgeon.)

And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.

Rhoda

Rhoda means a rose, and this rose has kept its bloom for eighteen hundred years, and is still sweet and fragrant. What a lottery undying fame is! Men will give their lives to earn it; and this servant girl got it by one little act, and never knew that she had it. Now there is a very singular resemblance between the details of this incident and those of another case, when Peter was recognised in the dark by his voice, and the evangelist Luke, who is the author of the Acts of the Apostles, seems to have had the resemblance between the two scenes, that in the high priests palace and that outside Marys door, in his mind, because he uses in this narrative a word which occurs, in the whole of the New Testament, only here and in his account of what took place on that earlier occasion. In both instances a maid servant recognises Peter by his voice, and in both she constantly affirms that it was so. Luke felt how strangely events sometimes double themselves; and how the man that is here all but a martyr is re-enacting, with differences, something like the former scene, when he was altogether a traitor.

I. We may notice in the relations of Rhoda to the assembled believers a striking illustration of the new bond of union supplied by the gospel. Rhoda was a slave. The word rendered in our version damsel means a female slave. Her name being a Gentile name, and her servile condition, make it probable that she was not a Jewess. If one might venture to indulge in a guess, it is not at all unlikely that her mistress, Mary, John Marks mother, Barnabas sister, a well-to-do woman of Jerusalem, who had a house big enough to take in the members of the Church in great numbers, and to keep up a considerable establishment, had brought this slave girl from the island of Cyprus. At all events, she was a slave. In the time of our Lord, and long after, these relations of slavery brought an element of suspicion, fear, and jealous espionage into almost every Roman household, because every master knew that he passed his days and nights among men and women who wanted nothing better than to wreak their vengeance upon him. And now here this child slave, this Gentile, has been touched by the same mighty love as her mistress; and Mary and Rhoda were kneeling together in the prayer meeting when Peter began to hammer at the door. In Gods good time, and by the slow process of leavening society with Christian ideas, that diabolical institution perished in Christian lands. Violent reformation of immoralities is always a blunder. Raw haste is half-sister to Delay. Settlers in forest lands have found that it is endless work to grub up the trees, or even to fell them. Root and branch reform seldom answers. The true way is to girdle the tree by taking off a ring of bark round the trunk, and letting nature do the rest. Dead trees are easily dealt with; living ones blunt many axes and tire many arms, and are alive after all. Thus the gospel waged no direct war with slavery, but laid down principles which, once they are wrought into Christian consciousness, made its continuance impossible. But, pending that consummation, the immediate action of Christianity was to ameliorate the condition of the slave. The whole aspect of the ugly thing was changed as soon as master and slave together became the slaves of the Lord Jesus Christ. That slight, girlish figure, standing at the door of Mary, her slave, and yet her sister in Christ, may be taken as pointing symbolically the way by which the social and civic evils of this day are to be healed, and the war of classes to cease.

II. Note how we get here a very striking picture of the sacredness and greatness of small common duties. Rhoda came out from the prayer meeting to open the gate. It was her business, as we say, to answer the door, and so she left off praying to go and do it. So doing, she was the means of delivering the apostle from the danger which still dogged him. It was of little use to be praying on one side of the shut door, when on the other he was standing in the street, and the day was beginning to dawn; Herods men would be after him as soon as daylight disclosed his escape. It is not unnecessary to insist that no heights or delights of devotion and secret communion are sufficient excuses for neglecting or delaying the doing of the smallest and most menial task which is our duty. If your business is to keep the door, you will not be leaving, but abiding in the secret place of the Most High, if you get up from your knees in the middle of your prayer, and go down to open it. The smallest, commonest acts of daily life are truer worship than is rapt and solitary communion, or united prayer, if the latter can only be secured by the neglect of the former. Let us remember how we may find here an illustration of another great truth, that the smallest things, done in the course of the quiet discharge of recognised duty, and being, therefore, truly worship of God, have in them a certain quality of immortality, and may be eternally commemorated.

III. The same figure of the damsel named Rhoda may give us a warning as to the possibility of forgetting very plain duties under the pressure of very legitimate excitement. She opened not the door for gladness, but ran in and told them, Yes! And if, whilst she was running in with her message, Herods quaternions of soldiers had come down the street, there would have been no small stir in the Church as to what had become of Peter. Now joy and sorrow are equally apt to make us forget plain and pressing duties, and we may learn from this little incident the old-fashioned but always necessary advice, to keep feeling well under control, to use it as impulse, not as guide, and never to let emotion, which should be down in the engine room, come on deck and take the helm. It is dangerous to obey feeling, unless its degrees are countersigned by calm common sense illuminated by Scripture. Sorrow is apt to obscure duty by its darkness, and joy by its dazzle. It is hard to see the road at midnight, or at midday when the sun is in our eyes. Both need to be controlled. Duty remains the same, whether my heart be beating like a sledge hammer, or whether my bosom lord sits lightly on its throne. Whether I am sad or glad, the door that God has given me to watch has to be opened and shut by me.

IV. Lastly, we have here an instance of a very modest but positive and fully warranted trust in ones own experience, in spite of opposition. They had been praying, as has often been remarked, for Peters deliverance, and now that he is delivered they will not believe it. Nobody ever seems to have thought of going to the door to see whether it was he or not, but they went arguing with Rhoda as to whether she was right or wrong. The unbelief that alloys even golden faith is taught us in this incident. Rhoda constantly affirmed that it was so. The lesson is–trust your own experience whatever people may have to say against it. If you have found that Jesus Christ can help you, and has loved you, and that your sins have been forgiven, because you have trusted in Him, do not let anybody laugh or talk you out of that conviction. If you cannot argue, do like Rhoda, constantly affirm that it is so. (A. Maclaren, D. D.)

Rhoda

I. Her name. Miriam and Rhoda are the only two girls of the Bible whose names we know. A learned German has written a book on the names of women taken from flowers. He shows that these names mark the qualities which we expect to find in girls. Now Rhoda is the Greek name for a rose. It is the first part of the word rhododendron, which means rose tree. In the olden times, as nowadays, people hoped that girls would be in the home what the rose is in the garden: that they would add a charm, a beauty, and a sweet perfume to life. I have read somewhere that a rose is carved on a girls tombstone in France, with these words underneath, She was just like that. The rose, however, is as famed for its speedy decay as for its sweetness and beauty. But when the ancients gave this name to their girls, they meant that, as they would wear, so they would justify and deserve their name all their days. Some, however, grow like the rose that has shed its leaves, and kept only its bare thorns. Others resemble the autumn flower, whose leaves are highly coloured while its sweet savour is gone. Some are like the rose into whose bud the cankerworm has crept; some are like the rose planted among thorns, which shows its wounds as well as its beauty; and some are even like the rose that is soiled and trampled in the dust of the highway. But Rhoda was a girl who deserved her beautiful name, and wore it well. For she was good; and to be good is to be beautiful with the best beauty. In old languages they used to call the bad ugly, and they do so in some parts of the world at this day. The good and the beautiful are really the same, when the matter is rightly understood. The grace of God is the grand beautifier. It makes people graceful, that is both good and beautiful.

II. Her company. It is the very best in the world; she is among the Christians. Whether she was the slave or the daughter of Mary, we know not; but it is plain that she was among the Christians not by chance, but by choice, or else she would have gone to bed, or fallen asleep, like Eutychus. But Peter had hardly done knocking when she was at the keyhole, asking who was there. She knew his voice at once in the dark, and so must have been intimate with him. She was like the blind girl who, unexpectedly hearing her old minister at a meeting, shook with excitement, and said aloud, Oh, thats my minister! And Rhodas gladness shows where her heart was. What efforts many make to get into what they call good society! This restlessness to be something which we are not, causes a world of misery. But Rhoda easily gained admittance to the very flower of human kind. They who come to Christ at once enter into the most splendid society in the world. Who would be foolish enough to shut herself out from that glorious band which embraces the best of every age and nation, all Gods heroes, and the noble army of the apostles and martyrs?

III. Her courage. Every Christian then was a hero for God; for he ran the risk of poverty, prison, and death. It was so in this land two hundred years ago. In Rhodas days it needed double courage to be a Christian in Jerusalem, for the maddest of the Jews lived there, and Herods sword was smoking with the blood of the saints. James, one of their leaders, had just been slain; and Peter was in prison, ready to be offered up. Rhoda, who shared the dangers, must have also shared the courage of the apostles. It was as much as her life was worth to attend that prayer meeting. One small touch in her story gives us a hint of her dangers. When Peter knocked, she did not open the door till she knew who was knocking: they were afraid of Herods soldiers. Persecution has passed away, but none the less on that account do you need the courage you admire in Rhoda. For mean, false shame is one of the worst of your snares. Pray that you may have the free and fearless spirit of those bold hymns which you love to sing: Dare to be a Daniel; Stand up for Jesus. Be ready with a round, rousing No, when sinners entice you.

IV. Her service. Though only a girl, we see her here doing service. It was very humble; for she was as one who keeps a door in the house o! God. But she did her part, and did it right heartily. And God asks no more of you. Angels are perfect servants of God, and this chapter gives us a specimen of their way of serving. Watch the angel delivering Peter from prison, and take him as your model in doing Gods work. How swiftly he works! Most pictures give angels wings, to denote the swiftness of a willing mind. Thus when Rhodas heart was full of joy, she ran on her errand. Be this your resolve, I will run the way of Thy commandments, when Thou shalt enlarge my heart. Gratitude makes wings grow on the feet of life. And how humbly the angel does his work! He does not even mention his name, but hastens back to God, to whom he gives all the glory. An old minister was once preaching a funeral sermon upon the death of an elect lady, who had been his helper in Christ. She was angel-like in humility; and he compared her to a fair taper in a room, which is bright to others, but is itself hid in the shade made by its own light. You, too, may have an angels spirit in doing the work God has put into your hands. (J. Wells, M. A.)

And they said unto her, Thou art mad.—

Surprised by answers to prayer

Mr. Muller, of Bristol, believes in God for the support of his benevolent institution, and God supplies him with all his needs; but whenever you speak about him you say, What a wonderful thing! Has it come to this, that in the Christian Church it is accounted a marvel for Christians to believe in the promises of God, and something like a miracle for God to fulfil them? Does not this wonderment indicate more clearly than anything else how fallen we are from the level of faith at which we ought constantly to live? If the Lord wants to surprise His people, He has only at once to give an answer to their prayers. No sooner had they obtained their answer, than they would say, Who would have thought it! Is it really surprising that God should keep His own promise? Oh, what unbelief! Oh, what wretched unbelief on our part! We ask and we receive not, because we do not believe in God. We waver; we must not expect to receive anything at His hand except what He chooses to give as a gratuity; an act of sovereign mercy, not a covenanted blessing. We do not get what we might have as the reward of faith, because we have not got the faith that He honours. I like that story of a godly old woman, who, when told of Gods answering prayer, supplemented with a reflection, Is not that wonderful? replied, No, it is just like Him. Of course He answers prayer; of course He keeps His promise. (C. H. Spurgeon.)

Forgetfulness through joy

On one occasion, in Limehouse chapel, a woman dressed in her working clothes appeared amongst the penitent inquirers. After being taught the way of salvation and prayed with, she found, peace in believing. She suddenly remembered that her house was locked and the key in her pocket, and told us that, in leaving home, she had no thought whatever of a religious service. Seeing the chapel lit up and hearing the singing, she entered, heard the sermon, was convinced of sin, and remained to pray, with the result already mentioned. Rhoda, seeing Peter standing at the gate, was so overjoyed that she forgot to let the liberated apostle in; so the woman at Limehouse, rejoicing that she herself was made free indeed, forgot that her house key was in her pocket, and that some of her family might be knocking at her door unable to enter. (T. McCullagh.)

The girl who was called mad

This girl–

I. Had a beautiful name. Many Jewish and other parents gave to their children the names of certain plants, trees, and flowers. Hadassa, a myrtle; Susanna, a lily; Tamar, a palm tree; Rhoda, a rose. That is beautiful, because it leads us to think of the garden in summer, and one of the prettiest flowers there. Have you such a name? Be thankful. Have you not such a name? Be content. It was given to you by others. They, and not you, are responsible. Besides, to grumble about it is to do no good. The time may come when it will be your duty to give names to children. Select those only that are associated with lovely things. Let all the words which you employ in writing and speaking be of the same description.

II. Was a domestic servant. Her duty was to open the door when anyone knocked. In this respect she has advantages over those in other situations. She is more free from–

1. Care. Nothing to pay for except her clothing.

2. Danger. Has not to go out in all kinds of weather. Sheltered from rains and storms.

3. Temptations. Others may have greater liberty. This often leads to temptations which do not come to the domestic servant.

4. Risk of losing her situation. Her class not so numerous as others. Masters and mistresses value a good servant, and will keep her as long as she does her duty. Nothing degrading about such a situation. To serve in a good family is exceedingly honourable. To show this the Bible has recorded some of the names and doings of domestic servants.

III. Was a Christian.

1. She was serving in a Christian home.

2. There was a prayer meeting in that home, and she loved to be there.

3. She was quite familiar with the voice of one of the apostles. Your parents, teachers, and, above all, Jesus, wish you to be Christians.

IV. Was very cautious. It was night. All around lonely and still. Some one knocking at the door. Instead of opening it at once, she said, Who is there? Never open the door at night till you know who is on the outside. Be cautious in all other things–in writing to, speaking about, and acting in the presence of others.

V. Was accused of madness. When she heard Peters voice, she was so glad that she could not open the door. The same thing has often happened; and the praying company, instead of believing her, said she was mad. This did not make her angry, for she knew that she was right. If you know you are right, and others say you are wrong, be not angry, but calm. The truth sooner or later will appear to others as it does to you. (A. McAuslane, D. D.)

But Peter continued knocking.—

Christian persistency

Thats right. Bang away! If Christians will not bestir themselves at your first call, hammer at them until they do. There is nothing like persistency for overcoming the sluggishness and sloth of half-hearted faith. The preacher, or the teacher, or the parent, or the Christian worker in any sphere, who turns away from the door of the heart he wants to enter, simply because it is not opened at his first call, is not really deserving of success in his mission. Knock, and it shall be opened unto you. If it is not opened the first time, knock again. If it is not opened after ten times knocking, continue knocking until it is opened. When the door is opened, you can enter in. But until it is opened, your duty is to keep up a knocking. (H. C. Trumbull.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Peter, being delivered, meditates upon the greatness of the danger that he had been in, and the goodness of God that had delivered him, and this whilst walking in the street, and going along: no place can exclude good thoughts and holy meditations.

The mother of John; the mother is here described by the son, as the more known person; here the parent gains reputation, and to be remembered in this Scripture, for her sons sake. Thus a wise son made a glad mother, as Pro 10:1.

Mark; some think this was he that wrote the Gospel called by his name.

Many were gathered together: in this time of persecution the Christians met secretly, and in small numbers, as they could; these here mentioned are thought to be private Christians, because it appears by the Act 12:17, that James, &c. were not there.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12-17. he came to the house of Mary,c.who “must have had a house of some pretensions to receive alarge number and, accordingly, we read that her brother Barnabas (Col4:10) was a person of substance (Ac4:37). She must also have been distinguished for faith andcourage to allow such a meeting in the face of persecution”[WEBSTER and WILKINSON].To such a house it was natural that Peter should come.

mother of John . . . Marksocalled to distinguish him from the apostle of that name, and todistinguish her from the other Marys.

where many were gatheredtogether prayingdoubtless for Peter’s deliverance, andcontinuing, no doubt, on this the last of the days of unleavenedbread, which was their last hope, all night in prayer to God.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And when he had considered the thing,…. The whole of the salvation wrought for him; or rather, where he should go, to what house he should betake himself; ere he was aware,

he came to the house of Mary the mother of John, whose surname was Mark. This good woman seems to be a widow, no mention being made of her husband, and was sister to Barnabas, Col 4:10. She is described by a son she had, whose name was John Mark, because of the frequent mention made of him hereafter; her house being large, and her heart as large as her house, the saints met here, and were welcome, and where they were at this time, though so late:

where many were gathered together, praying; the Ethiopic version adds, “for him”; and there were some in other places, for one place could not hold them all; see Ac 12:17 they held out to the end in prayer; this was their last effort in this way, and in this they were no doubt exceeding vehement and importunate, and they succeeded; so true is that observation in Jas 5:16.

Fuente: John Gill’s Exposition of the Entire Bible

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

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

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

Fuente: Robertson’s Word Pictures in the New Testament

When he had considered [] . The verb strictly means to see together, or at the same time. Hence, to see in one view, to take in at a glance. Peter’s mental condition is described by two expressions : First, he came to himself (ver. 12), or, lit., when he had become present in himself; denoting his awaking from the dazed condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see ver. 9). Secondly, when he had become aware [] ; denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of sun, together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison, which, however, has already been noted in ver.

Act 12:11While it may include this, it refers also to all the circumstances of the case present at that moment. He had been freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all, he went to the house of Mary. 19

Fuente: Vincent’s Word Studies in the New Testament

1) “And when he had considered the thing,” (sunidon te) “And when he had realized what had happened,” when he had reflected on the matter of the last hour of events, regarding the appearance of the angel, the touch, the voice, the lifting and instruction, and actions of the angel in releasing him from the chains joined to the two soldiers, and their passing thru and going out of the prison chambers, Act 12:7-10.

2) “He came to the house,” (elthen epi ten oikan) “He came of his accord upon (to) the house,” up to the residence where he knew he would be taken in for the night.

3) “Of Mary the mother of John,”(tes Mariastes metros loannou) “Of the Mary (who was) the mother of John,” not the John of Zebedee, Mat 10:2.

4) “Whose surname was Mark; (tou epikaloumenou Markou) “Of the one who is surnamed Mark,” John Mark was an evangelist, a nephew of Barnabas, Col 4:10 like Luke not one of the twelve Apostles, but a frequent helper, Act 12:25; Act 13:5; Act 13:13; Act 15:37-39; 2Ti 4:11.

5) “Where many were gathered together praying,” (ou esan ikanoi sunethroismenoi kai proseuchomenoi) “A place where many had been assembled scripturally, by agreement, and in an affinity of church fellowship, praying,” as previously declared, Act 12:5; Luk 18:1; 1Th 5:17; Jas 5:16. Perhaps never before had the church experienced a more convincing evidence of effectual fervent prayer for one man, since the empowering at Pentecost, near 8 years earlier, Dan 9:12-13. The seal of this is that God answers prayer.

Fuente: Garner-Howes Baptist Commentary

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

Fuente: Calvin’s Complete Commentary

(12) Mary the mother of John, whose surname was Mark.On the probable identity of this Mark with the evangelist of that name, see Introduction to St. Marks Gospel. Here we may note (1) that as being mentioned by St. Peter as his son (1Pe. 5:13) he was probably converted by him; (2) that he was cousin to Barnabas, probably through his mother, and was therefore at least connected with the tribe of Levi (Act. 4:36), and possibly belonging to it; (3) that the fact that Marys house was the meeting-place of the Church indicates comparative wealth, as did Barnabass sale of his estate; (4) that the absence of any mention of Marks father makes it probable that she was a widow; (5) that the Latin name of Marcus indicates some point of contact with Romans or Roman Jews.

Many were gathered together praying.The facts of the case show that the meeting was held at night, possibly to avoid persecution, or, it may be, as the sequel of the evening gathering to break bread.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And when he had considered the thing, he came to the house of Mary the mother of John whose surname was Mark, where many were gathered together and were praying.’

And once he had thought everything through (as far as he could) he sought out the house of the mother of John (Yohen – Hebrew) Mark (Markos – Greek), where he knew that Christians would be gathered and waiting anxiously to hear news of him, and where indeed many were gathered and were praying.

John Mark was the man who would shortly accompany Paul and Barnabas on their first missionary journey (Act 13:5). He was Barnabas’ cousin (Col 4:10) who would later travel with Barnabas to Cyprus when Paul chose Silas as his companion for his second missionary journey (Act 15:37-39) after a disagreement over Mark. Mark later accompanied Paul again (Col 4:10; Phm 1:24) as well as Peter (1Pe 5:13). According to early church tradition he wrote the Gospel that bears his name, served as Peter’s ‘interpreter’ in Rome, thus obtaining much of his information from Peter, and later established the church in Alexandria, in Egypt

Fuente: Commentary Series on the Bible by Peter Pett

Act 12:12. And when he had considered the thing, And making haste, ( ) Hammond. And deliberating with himself, or recollecting where he was; Heylin and Doddridge. The Mark here mentioned is thought by Grotius to have been a different person from St. Mark the evangelist. He was the Son of Mary, as we are here informed, and he is spoken of as sister’s son to Barnabas, (Col 4:10.) who appears to have had a great affection for him, not only by taking him with him to Antioch, and thence to Pamphylia, but by his insisting afterwards, when setting out upon another progress, that Mark should go with them to visit the churches, to which Paul was so averse, that they parted; chap. Act 15:37-40. We have no further account of him in the Acts; but he appears to have so far retrieved his character, that he is recommended afterwards by the apostles to the Colossians as above; and when he was at Rome, St. Paul mentions him among his fellow-labourers, Phil. Act 12:24 and at last speaks of his desire to see him, as one who was useful to him in the ministry, 2Ti 4:11.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 12:12 . ) after he had perceived it , namely, what the state of the case as to his deliverance had been, Act 12:11 . Comp. Act 14:6 ; Plut. Them . 7 : , Xen. Anab. i. 5. 9; Plat. Dem. p. 381 E, Deu 17:7 . 1351, Deu 17:6 ; Polyb. i. 4. 6, iii. 6. 9, vi. 4. 12; 1Ma 4:21 ; 2Ma 2:24 ; Mal 4:4Mal 4:4 ; 2Ma 5:17 ; 2Ma 8:8 ; and see Wetstein. It may also mean, after he had weighed it (Vulg. considerans ), namely, either generally the position of the matter (Beza), or quid agendum esset (Bengel, comp. Erasmus). Comp. Dem. 1122, 16; Arist. Rhet. i. 2; Lucian. Jup. trag. 42. The above view is simpler, and in keeping with Act 14:6 . Linguistically inappropriate are the renderings: sibi conscius (Kuinoel); and: “after that he had set himself right in some measure as to the place where he found himself” (Olshausen; comp. Chrysostom, , also Grotius and others).

There is nothing opposed to the common hypothesis, that this John Mark is identical with the second evangelist. Comp. Act 12:25 ; Act 13:5 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Chapter 32

Prayer

Almighty God, is not our whole life a vision? We have not yet had time to consider the matter. We are still in the waking dream, and still we see men as trees walking. We cannot tell what we look upon, when we have had time to consider the matter we shall flee into the sanctuary, and tell the tale of thy wondrous providence. We bless thee for visions. These dreams make us greater, we should be poor without them, but with them we are exceeding rich. We have seen the future, our souls have lived it; how blue its skies, how green its gardens, how full of life its sunny air! Thou hast revealed these things unto us by thy Spirit, and we are glad of the revelation, for it makes us strong when the immediate tumult would make us weak. Thy Christ shall have the heathen for his possession, the uttermost parts of the earth shall be his to reign over in all the sweet kingliness of his grace. He has redeemed the world, the signature of his blood is upon it, and he will claim his own; not one blade of grass shall be lost, not one hair of one head shall be forgotten in the great audit of thy kingdom. Thy Cross, oh living Christ, shall save the world, and the red drops of thy heart’s blood shall follow the most secret sin, and cleanse it for ever. The grave shall give up its dead. In the new earth there shall be no tomb, in the new heavens there shall gather no storm, in the new kingdom there shall be no farewell. This is the revelation made to man in Christ thy Son, our Saviour, the Priest of the universe. It will surely live and shine upon the eyes of men when all their forecasts are forgotten. We love the Saviour with our hearts’ undivided love, and because we love him, we love all beautiful things, and all things that may be redeemed. This great love fills us with many fragments of love, so that we bless the little, and the feeble, and the out of the way, with a force and grandeur of blessing otherwise impossible. We would live in Christ until we become as beautiful as himself; the last wrinkle taken away, the last spot of evil removed, the last vanity destroyed; and the whole work finished by the touch of his own hands. Help us to live in the inspiration of the hope that this shall yet be done. Lifting us up from the dust where we have been sitting too long, take away from us the rags of our vanity, and the whole clothing of our shame, and upon us do thou set the beautiful garments of holiness. Bless us all as meeting together in one place, for one purpose, and from thy blessing let there be no excluded heart. Give the preacher power to speak great words full of healing, melting with tenderness, inspired with more than they themselves can utter. Give his words background and horizon, and height and illumination from every point of life, and when they are uttered may men feel stirred, comforted, uplifted, crowned from above. Let the family be precious to thee. Do not break up the house. Yet thou art always threatening to dissolve the family. Thou hast taken away the head whose incoming was like the rising of the sun, and thou hast taken away the mother whose smile brought back all hope and rest. Out of the right hand thou hast taken the staff, and the left hand thou hast smitten with numbness, and thou hast put thorns in the pillow and made the night sevenfold in darkness, and yet wherein we have said, “It is the Lord, let him do what seemeth best in his sight.” Thou hast been to us husband, and wife, and brother, and sister, and little child, all in all, and thou hast lifted us up to a point whence we could see those who are not lost but gone before. Thou wilt dry up the Jordan for us, and the wilderness shall be carpeted with green sward, and the rocks shall be beautiful as gardens lifted up in the sunlight. This is our hope in Christ, this is our song in the night-time, this is the well at which we drink, this is the rock in whose cooling shadow we sit down at noontide. Amen.

Peter’s Final Appearance

Act 12:12-25

THERE is a word in the twelfth verse which is the keyword of a wise life. If people would not speak until they had carried out the meaning of that small word there would be much silence, and there would be much wisdom. The word is “considered.” What is it to consider? It is to put things together. To modify one thing by another, to bring things into right relation, to set them back at the right distance, to view them in the right colour, to weigh, to measure, to add up, and thus to form a broad and solid conclusion. That is what you have never done in your life probably. We leap at things. We have no intermediate process of thinking and relating one thing to another; ours is not a task of chain-making, it is often a leap in the dark. Life will bear to be “considered” because life is full of mystery; it is always changing. The four seasons of the year sometimes all assemble together in one brief hour; we are chilled and sweltered in one transient moment; shew your religiousness not by the cleverness of an instantaneous conclusion but by the calm consideration of things which are not what they seem. If you “consider” life under the impression that it is a measurable quantity, that it can all be seen at once, that it is a superficies and not a cube, you will live the days of the foolish. Everything that happens in life belongs to everything else. He who “considers” the matter, loses the spirit of impatience and gathers into his soul the spirits of rest and hope and music. Wise consideration may escape the agony of transient enthusiasm but it enjoys the repose of continual peace. Your house is dark today, and in its darkness you may easily stumble. Know you not that the angel has been there and has touched your companion on the side, and said, “Come away”? Presently you will see the matter more clearly. Consider it. Put things together; rebuke the spirit of impetuosity and distrust, and say, “The Lord reigneth, and because he is Lord, nothing in his empire can be overlooked or lost.”

A very human incident next occurs. When Peter “had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark.” Why did he not run away? Why did not thoughts of Herod darken his mind? He knew that Herod was an evil branch of an evil tree, and that no Herod ever did one noble deed. Why did he not flee away? Peter was faithful now; he went back to church. In those days the church was in the house; a little church, but not therefore the less a church, true in its life and in its constitution. Peter went back to the old nest. Peter sought the old companionship. Peter knew where his native language, the language of regeneration was spoken, he knew where the vision could be related and in a measure understood. We never know how precious the Church is until we have been among the heathen awhile. Six months spent in Herod’s jail, and then how inviting the church, the little church in the village, the ill-built church up the dark passage, where the hymns are sung to broken tunes with broken voices! How sweet, how restful, how jubilant! We should enjoy our churches more if Herod had more to do with us. The best preparation for simple bread is long-continued hunger. Peter went to the prayer-meeting.

Yet a still more human incident now takes place. The people disbelieved the answer to their own prayer! When Rhoda said, “Peter stands at the gate,” they said, who were praying, “thou art mad!” Truly we are in the succession of that Church! Who ever expects to have his prayers answered? Because we are so vague about the prayer, heaven may be equally vague about the reply. Who looks for answers, who keeps Rhoda on the watch saying, “Look out whilst we look up and tell us when thou dost see the answer coming?” A little more anxiety about the reply would give accent and fervour to our petitions and would move the all-pitying Father to more definite communications. I am less anxious that people should pray, than that they should look for answers to their prayers. Is it right to knock at the door and run away? To ring heaven’s bell and vanish in the darkness as if ashamed of the ringing peal? Let me, having opened my eyes after communing with heaven, look about me for the answer, and shew that I expect it. When your child got better after your prayer you thought she might have got better without it. Did you not? When you prayed for deliverance from a certain perplexity and the deliverance came, you thought that perhaps it would have come as a matter of course if you had waited longer. That is the atheism which grieves God! The blatant atheism that denies, He takes no heed of, but the atheism that comes after praying to Him and getting the answer, is sevenfold blasphemy! When the damsel affirmed that it was even Peter; the people who had been praying said, “It is his angel, it cannot be himself.” So we fritter away our religion into a barren sentiment! We will not let heaven speak plainly to us; the mystification is on our side not on God’s; He would oftentimes come straight to us and talk in plain mother tongue to our hearts; when He does we say, “It was a dream, it was a vision, it was an impression we cannot account for.” In reply to frank words from heaven we return crooked words of unbelief. Let the language be equally plain on both sides, and our converse with heaven shall be broader and healthier. The people who believe in their own spirits easily believe in spirits outside them. If you do not believe that you yourself are a spirit you cannot believe that there are other spirits in the universe. A great conversion must be made in your own soul. You must know what you are before you can tell what GOD is. Let me familiarize my mind with the fact that I am a spirit and not a body, a soul and not a figure, an eagle and not a cage, then all things admit of an emotional and spiritual interpretation; but when I go down in the consciousness of my own spirituality, it is impossible for me to believe, in that degree, in the spirituality of others. But Peter continued knocking. He had just passed through all the experience of the damsel and of the Church, and experience makes us patient with other people. Peter said by his knocking, “I know what they are thinking it is impossible that I should be here I have just passed through that selfsame mental confusion, and thought it was not an angel, I thought it was a dream; and they are now suffering from the very confusion from which I have escaped, so I will knock on.” “And when they had opened the door, and saw him, they were astonished.” Providence is a daily surprise, God is never commonplace. If we only knew it, every breath is a miracle, every out-putting of our limbs to walk, every uplifting of our hand or eye has behind it the secret which arched the heavens and moves the stars. Astonishment of the highest kind properly belongs to the religious realm. Let us see to it that amazement does not exaggerate itself into disbelief. Peter then made his speech, and the value of that speech consisted in the fact that it was made, after consideration. This is a sober-minded statement. The film had fallen from the eyes, the strange air had blown away from the brain, the man had come back again to himself, and knowing the value of words, the shape of things, and the meaning of tones, he separately and studiedly went over the whole tale and gave his charge to the Church saying ” go shew these things unto James and unto the brethren” give them another gospel, add another leaf to their testament, stir up their faith, light to a brighter blaze the shining of their hope.

Now comes the sad line. “And he departed, and went into another place.” Peter disappears from the story! “And he departed.” His dear name, glorious name will never come up again. We shall hear of him incidentally in a controversy with Paul, but so far as this narrative is concerned he is gone. We cannot say “good-bye” to a man like Peter without remembering his nobleness. I know we first think of his sin, but who is there that has gone with him to the same depths of penitence and shed the same rivers of contrition? Peter has comforted many of us by his falling and rising again. He was always being called aside to be cross-examined and reproved. Christ said the hardest things to Peter he ever said to any of his followers. He called him once “Satan.” Once he said to Peter, “Thou art an offence unto me;” once he ordered Peter behind, saying, “Get thee behind me;” but afterwards they had long talks, sweet, sweet converse. Between them there passed the great act of forgiveness, and the great confession of heart-love deep down beyond all other feeling, and by-and-bye Peter will go to Jerusalem together with Paul, and about the same time they will die a martyr’s death. Think of his nobleness, of his enthusiasm, of his kindness, of his great-heartedness, and in the recollection of his splendid qualities forget, as Christ forgave, his momentary wickedness. I am sorry he has gone, the place was warm whilst he remained in it; there was a sense of freedom of speech in the church whilst Peter was to the fore. He was not a logician, but he had a great royal heart. The man we miss the most is not the logician, the scholar, the pedant, but the man with the womanly heart, great nest in which we might abide until we forgot our weariness and recovered our hope.

The soldiers knew nothing of the vision. Visions are near yet far away. One member of the family sees heaven opened, and the other calls his brother a fanatic. The light can go right past you without your ever seeing it; you can sleep through a revelation! There are those who can listen to words that burn with heaven’s own fire, without knowing that any words uncommon have been spoken. Lord, give us the hearing ear and the understanding heart, that quick hearing that hears a word long after it has been uttered, its echo, re-echo, and far away soundings! Circumcise our ears that they may hear! Anoint our eyes with eye-salve that they may see!

Contrast the opening of the chapter with its ending. In the opening of the chapter “Herod the king stretched forth his hand to vex certain of the Church,” in the end of the chapter he is eaten up of worms, literally, of lice, as was one of his forerunners. They were a bad stock, and the worms were ill-fated that had to live upon them! Look at the end of a man. At the opening of the chapter he said, “I have fleshed my sword, and now I will kill Peter also,” and at the end of the same chapter he is eaten up of worms. He went down from Judea to Csarea, where the life was gayer, where the viands were better, where the wine was keener to the taste, and clothed, as Josephus tells us, in a robe of wrought silver which glittered and shone in the sun as he moved, he sat down to make his speech. And the base sycophants said, “it is the voice of a god, and not of a man.” The people that would have eaten him up if he had been in the falling line instead of the ascending scale; the servile mob said, “it is the voice of a god,” and Herod devoured the tribute and thought he deserved it, and immediately the angel of the Lord, who has been very active in this chapter, “smote him!” A tremendous and fatal blow! Look at the end of a man; do not hear the atheist and blasphemer today in fatness and prosperity, and abounding wealth: read the chapter through and the chapter will conclude as this concludes, Herod eaten up of worms “but the Word of God grew and multiplied.” Herod dead, the gospel advancing! Herod eaten up of worms, but Christ gathering the uttermost parts of the earth into his heart and claiming the heathen for a possession! Always read the chapter through. Do not break off a man’s life in the middle and say, “see how vice prospers, see how virtue languishes!” I see Herod, I see him in Csarea, I see him arrayed in his dress of woven cloth of silver and I see his proud mien, but I will wait longer, this cannot be the end of it! Every star protests against this as the conclusion, the very shape of God’s creation says, That is not the full stop; things are round, the universe is a circle, wait! We do wait and in our waiting we find two things; the king never coming home again, the king delivered to the meanest fate, and the word of God stretching out its mighty pinions and flying abroad with glad tidings of great joy proclaiming ANOTHER KING whose kingdom cannot fall!

Fuente: The People’s Bible by Joseph Parker

12 And when he had considered the thing , he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

Ver. 12. Where many were gathered together praying ] Great is the force of joint prayer, when Christians set upon God quasi manu facta, as in Tertulllan’s time, they sacked and ransacked heaven by their prayers. Preces fundimus, caelum tundimus, misericordiam extorquemus, saith he. We beseech not God only, but we besiege him too; we beg not barely, but bounce at heaven’s gates.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] Not, considerans (as Vulg., Beza, Grot.): nor, ‘ being aware of the place of meeting ,’ with reference to what follows (Meyer), against which the aorist is decisive, importing some single act and not a state: but, as reff., referring to what went before ( . . .), having become aware of it.

] It is uncertain whether this John Mark was the same as the Evangelist Mark: but they have been generally believed to be the same. For a full account of him, see Prolegomena to Mark (Vol. I. i.). His mother Mary was not sister, but aunt of Barnabas: see Col 4:10 , note.

Fuente: Henry Alford’s Greek Testament

Act 12:12 . , cf. Act 14:6 ; so several times in Apocrypha, so in classical writers, and also in Josephus. It may also include a consideration of the future (Bengel and Wetstein), but the aorist refers rather to a single act and not to a permanent state (so Alford). : as no mention is made of Mark’s father, she may well have been a widow, possessed of some wealth like Barnabas; see below. ., Act 1:23 ; Act 4:36 ; Act 10:5 ; Act 10:18 ; Act 10:32 ; Act 11:13 ; and below, Act 13:9 . As in the case of Paul, his Roman name is used most frequently, cf. Act 15:39 , 2Ti 4:11 , Phm 1:24 , although in Act 13:5 ; Act 13:13 he is spoken of as John. No reason to doubt the identity of this John Mark with the second Evangelist: the notice of Papias that Mark was the of Peter, Eusebius, H. E. , iii., 39, is quite in accordance with the notice here of the Apostle’s intimacy with the family of Mark, and with his mention in 1Pe 5:13 . Blass comments on , “quasi digito monstratur auctor narrationis,” and similarly Proleg., p. 11; Philology of the Gospels , pp. 192, 193. In Col 4:10 the A.V. calls him “sister’s son to Barnabas,” , but . properly means “first cousin”; so R.V. the cousin of Barnabas ( cf. LXX, Num 36:11 , Tob 7:2 ), Lightfoot on Col 4:10 ; see on Act 15:39 . , cf. Jas 5:16 ; “media nocte,” Bengel; they betook them to prayer, “to that alliance which is indeed invincible,” Chrys., Hom. , 26. On with participle as characteristic of St. Luke, see Act 1:10 . As in the former miraculous deliverance, Act 5:16 , all attempts to get rid of the supernatural in St Luke’s narrative are unsuccessful. This is frankly admitted by Wendt, although he also maintains that we cannot discern the actual historical conditions owing to the mingling of legend and history. But he does not deny that St. Peter was liberated, and the same fact is admitted by Weizscker, see Wendt (1899), p. 219; and Zckler, Apostelgeschichte , p. 230, and Wendt (1888), pp. 269, 270, for an account of the different attempts to explain the Apostle’s liberation. In contrast to all such attempts the minute circumstantiality and the naturalness of the narrative speak for themselves, and we can hardly doubt (as Wendt is inclined to admit in some details) that John Mark has given us an account derived partly from St. Peter himself, cf. Act 12:9 ; Act 12:11 , and partly from his own knowledge, cf. the peculiarly artless and graphic touches in Act 12:13-14 , which could scarcely have come from any one but an inmate of the house, as also the mention of the name of the servant; cf. Ramsay, St. Paul , p. 385; Blass, Acta Apostolorum , p. 142; Belser, Theol. Quartalschrift , Heft ii. (1895), p. 257; Zahn, Einleitung , ii., 244.

Fuente: The Expositors Greek Testament by Robertson

when, &c. = having considered or realized. Greek. suneidon. See note on Act 5:2.

Mary. App-100.

John. See Act 13:5, Act 13:13; Act 15:37, Act 15:39. Col 4:10. 2Ti 4:11.

gathered together. Greek. sunathroizo. Elsewhere only in Act 19:25. Luk 24:33.

praying = and praying. Greek. proseuchomai. App-134.

Fuente: Companion Bible Notes, Appendices and Graphics

12. ] Not, considerans (as Vulg., Beza, Grot.): nor, being aware of the place of meeting, with reference to what follows (Meyer), against which the aorist is decisive, importing some single act and not a state: but, as reff., referring to what went before ( …), having become aware of it.

] It is uncertain whether this John Mark was the same as the Evangelist Mark: but they have been generally believed to be the same. For a full account of him, see Prolegomena to Mark (Vol. I. i.). His mother Mary was not sister, but aunt of Barnabas: see Col 4:10, note.

Fuente: The Greek Testament

Act 12:12. , having considered) viz. what he ought to do. The same verb occurs, ch. Act 14:6, , having become conscious of it.-, gathered together) at midnight.

Fuente: Gnomon of the New Testament

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

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

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

Reciprocal: Gen 24:45 – before 1Pe 5:13 – Marcus

Fuente: The Treasury of Scripture Knowledge

2

Act 12:12. Considered the thing. The last two words are not in the original. The phrase means that after Peter had come to himself he considered the whole situation and decided to call at the home of one of the disciples. It was at the home of Mark’s mother, where a prayer service was being conducted on his behalf.

Fuente: Combined Bible Commentary

Act 12:12. He came to the house of Mary. It was natural that Peter should betake himself to Marys house, for it is evident that between this family and himself there existed some close tie of friendship. Mary, we believe, was the sister of the famous Barnabas the Cypriote (see Col 4:10), who, in the first days of the Churchs existence, sold a portion of his property and gave it to the apostles (Act 4:36-37), and who subsequently introduced Paul to the apostles at Jerusalem (Act 9:27). The family was evidently one of some consideration, and possessed considerable wealth. The house of Mary was large enough, for instance, to form one of the meeting-places for the believers of Jerusalem. It is probable that Saul and Barnabas had already arrived in the city on the charitable mission alluded to in Act 11:30; in which case, on this solemn night of prayer, no doubt Peter met in the house of Mary, among many other Christian brethren, Barnabas, Saul of Tarsus, and Mark.

The mother of John, whose surname was Mark. This Mark is generally identified by the early Church with Mark the Evangelist: he was nephew of Barnabas (Col 4:10), and his friend and companion (Act 12:25; Act 15:39). A close connection and warm friendship from the earliest times seems to have existed between Peter and Barnabas. The influence of Peter over Barnabas is alluded to in the Galatian Epistle (Act 2:13), written in the year 56-57, some twenty-two years after Barnabas first generous gift to the Church of Jerusalem. No doubt it was owing to this long friendship with the uncle, that John Mark, the nephew of Barnabas, became so intimately associated with Peter, who in his First Epistle even calls him his son (1Pe 5:13). The early Church believed that St. Marks Gospel was in reality the Gospel of St. Peter, and that Mark simply put down the words and memories of his master and friend the Apostle Peter.

Where many were gathered together praying. These Christians were gathered together in the still hours of the night, perhaps for fear of the Jews, but more probably on account of the extreme peril which menaced the Christian cause. The special object, however, for which this solemn assembly was convened, was to pray for that dear brother and sainted teacher who was to die a martyrs death when the next day dawned. These nocturnal assemblies of Christians for prayer were continued in many places in more quiet times, partly owing to the solemnity which belongs to these still hours, partly owing to a deep-rooted persuasion that the Lord Jesus would come again during the night. Wordsworth beautifully writes on this verse: Herods soldiers were watching under arms at the door of the prison; Christs soldiers were watching unto prayer in the house of Mary. Christs soldiers are more powerful with their arms than Herods soldiers with theirs: they unlock the prison-doors and bring Peter to the house of Mary.

Fuente: A Popular Commentary on the New Testament

12. When the angel departed, he stood in the street for awhile, reflecting upon the incident, and considering what he should do. In the house of Mary the sister of Barnabas, a number of disciples were at that very hour engaged in prayer in his behalf. He knew nothing of this, but, guided either by the proximity of the house, or the well-known character of its inmates, he turned in that direction. (12) “When he understood the matter, he went to the house of Mary the mother of John, whose surname was Mark, where many were gathered together praying.”

Fuente: McGarvey and Pendleton Commentaries (New Testament)

12-15. Now they have passed the gate and come to the first street. The angel disappears. Peter diagnoses his environments and locates himself, and goes at once to the house of Mary, where the saints are all praying through the long night for his release, and now utterly incredulous at the report of the enraptured damsel, Rhoda, responsive to Peters knocking at the door, and certifying that truly their prayer is answered and their beloved preacher is out of prison and standing at the gate. How frequently are we surprised overwhelmingly at the answer of our own prayers! The incredulous saints respond to the damsel: Thou art crazy; it is his angel. The human spirit is not an angel, neither is it ever so called. Hence the conclusion that they thought Peter was dead, and his spirit had appeared, is untenable. We have the simple solution of the problem in the well-known fact that the Jews all believed in guardian angels, and so do I. I do believe they accompany me in my peregrinations over the earth, fortifying me against evil, and even saving my life in the good providence of God. The angel of the Lord encampeth round about them that fear him and delivereth them. They were present at creations birth, and answered the anthem of the stars which sang together when all the sons of God shouted for joy. The angel of the Lord slew a hundred and eighty-five thousand Assyrian soldiers encamped at Lachish when Sennacherib besieged Jerusalem, thus delivering the city responsive to the prayers of Isaiah and the tears of Hezekiah. The Jews believed that the guardian angel sometimes appeared as a substitute for the person. Hence they thought it was Peters guardian angel.

Fuente: William Godbey’s Commentary on the New Testament

12:12 {5} And when he had considered [the thing], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

(5) Holy meetings in the nights of both men and women (when they cannot take place in the day time) are allowable by the example of the apostles.

Fuente: Geneva Bible Notes

Peter went directly to a home where he may have known that Christians would be praying for him. This was the house of Mary the mother of John (Jewish name) Mark (Greek name). Barnabas sold his land and gave it to the church (Act 4:37), but Mary kept her house. This shows that communal living was not required among the early Christians. John Mark was the man who accompanied Paul and Barnabas on their first missionary journey (Act 13:5). He was Barnabas’ cousin (Col 4:10) who travelled with Barnabas to Cyprus when Paul chose Silas as his companion for his second missionary journey (Act 15:37-39). Mark later accompanied Paul again (Col 4:10; Phm 1:24), as well as Peter (1Pe 5:13). According to early church tradition he wrote the Gospel that bears his name, served as Peter’s interpreter in Rome, and founded the church in Alexandria, Egypt. [Note: The Ecclesiastical History . . ., pp. 34-35, 79, 188.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)