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Exegetical and Hermeneutical Commentary of Acts 12:1

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Now about that time Herod the king stretched forth [his] hands to vex certain of the church.

Act 12:1-12. Herod’s persecution of the Church. Peter’s miraculous deliverance from prison

1. Now about that time ] The events here narrated must have shortly preceded Herod’s death, and so the chronological note here given must refer to some date near a.d. 43.

Herod the king ] This was Herod Agrippa I. He was the son of Aristobulus and grandson of Herod the Great. See Dictionary of the Bible.

stretched forth his hands to vex ( injure) certain of the church ] Agrippa, according to Josephus (xix. 7. 3), was anxious to be esteemed a devout Jew: “He loved to live continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore kept himself entirely pure, nor did any day pass over his head without its appointed sacrifice.” Such a man might easily be roused, by the Jews whom he was so anxious to please, to the perpetration of cruelties upon the Christians.

Fuente: The Cambridge Bible for Schools and Colleges

Now about that time – That is, during the time that the famine existed, or the time when Barnabas and Saul went up to Jerusalem. This was probably about the fifth or sixth year of the reign of Claudius, not far from 47 ad.

Herod the king – This was Herod Agrippa. The Syriac so renders it expressly, and the chronology requires us so to understand it. He was a grandson of Herod the Great, and one of the sons of Aristobulus, whom Herod put to death (Josephus, Antiq., 18, 5). Herod the Great left three sons, between whom his kingdom was divided – Archelaus, Philip, and Antipas. See the notes on Mat 2:19. To Philip was left Iturea and Trachonitis. See Luk 3:1. To Antipas, Galilee and Perea; and to Archclaus, Judea, Idumea, and Samaria. Archclaus, being accused of cruelty, was banished by Augustus to Vienna in Gaul, and Judea was reduced to a province, and united with Syria. When Philip died, this region was granted by the Emperor Caligula to Herod Agrippa. Herod Antipas was driven as an exile also into Gaul, and then into Spain, and Herod Agrippa received also his tetrarchy. In the reign of Claudius also, the dominions of Herod Agrippa were still further enlarged. When Caligula was slain, he was at Rome, and having ingratiated himself into the favor of Claudius, he conferred on him also Judea and Samaria, so that his dominions were equal in extent to those of his grandfather, Herod the Great. See Josephus, Antiq., book 19, chapter 5, section 1.

Stretched forth his hands – A figurative expression, denoting that he laid his hands on them, or that he endeavored violently to oppress the church.

To vex – To injure, to do evil to – kakosai.

Certain – Some of the church. Who they were the writer immediately specifies.

Fuente: Albert Barnes’ Notes on the Bible

Act 12:1-19

Now about that time Herod the king stretched forth his hands to vex certain of the Church.

Herod the king

The previous life of this prince had been full of strange vicissitudes. The son of Aristobulus and Bernice, grandson of Herod the Great, brother of the Herodias who appears in the gospel history, named after the statesman who was the chief minister of Augustus, he had been sent, after his father had fallen a victim (B.C. 6) to his grandfathers suspicions, to Rome, partly perhaps as a hostage, partly to be out of the way of Palestine intrigues. There he had grown up on terms of intimacy with the prince afterwards known as Caligula. On the marriage of Herod Antipas with his sister, he was made the ruler of Tiberias, but soon quarrelled with the tetrarch, and went to Rome, and, falling under the displeasure of Tiberius, as having rashly given utterance to a wish for the succession of Caligula, was imprisoned by him, and remained in confinement till the death of that emperor. When Caligula came to the throne he loaded his friend with honours, gave him the tetrarchies first of Philip, and then that of Lysanias (Luk 3:1), and conferred on him the title of king. Antipas, prompted by Herodias, came to Rome to claim a like honour for himself, but fell under the emperors displeasure, and was banished to Lugdunum in Gaul, whither his wife accompanied him. His tetrarchy also was conferred on Agrippa. Coins are extant, minted at Caesarea, and bearing inscriptions in which he is styled the Great King, with the epithets sometimes of Philo-Caesar, sometimes of Philo-Claudios. At the time when Caligulas insanity took the form of a resolve to place his statue in the temple at Jerusalem, Agrippa rendered an essential service to his people, by using all his influence to deter the emperor from carrying his purpose into execution, and, backed as he was by Petronius, the Governor of Syria, was at last successful. On the death of Caligula, Claudius, whose claims to the empire he had supported, confirmed him in his kingdom. When he came to Judaea, he presented himself to the people in the character of a devout worshipper, and gained their favour by attaching himself to the companies of Nazarites (as we find St. Paul doing in Act 21:26) when they came to the temple to offer sacrifices on the completion of their vows. It would seem that he found a strong popular excitement against the believers in Christ, caused probably by the new step which had recently been taken in the admission of the Gentiles, and fomented by the Sadducean priesthood, and it seemed to him politic to gain the favour of both priests and people, by making himself the instrument of their jealousy. (Dean Plumptre.)

James, Herod, and Peter

How strangely our prayers are sometimes answered! James and John had prayed that they might sit, the one on the right and the other on the left of the Lord when He came to His kingdom. And now the cup and the baptism came to James in the form of a terrible and disgraceful martyrdom. May I covet the best gift, not the most conspicuous position. May I keep in remembrance that they at the front fall first. But may I not shrink from the front if it be the will of the Lord to assign me that position. Peter was kept in prison. Kept in prison! All work suspended, and apparently all usefulness at an end. Peter, the most active of them. What does the Lord mean? This question comes up so often in Christian experience. To suffer James to be killed and Peter to be imprisoned would not be our way of propagating the Church. Now, I pray that I may never be scared for the cause of Christ. For my personal comfort let me learn from Peters case that the Lord may not always keep me out of the hands of the enemy, but He will keep those hands from destroying me. I may see the two soldiers to whom I am chained, blot not the ones that in secret are pouring out prayers for me. Oh, the unknown helpers! The unseen forces of the universe are stronger than the visible agencies. (C. F. Deems, LL. D.)

The martyrdom of James

One might have expected more than a clause to be spared to tell the death of a chief man, and the first martyr amongst the apostles. I think the lessons of the fact, and of the slight way in which the writer of this book refers to it, may perhaps be most pointedly brought out if we take four contrasts–James and Stephen, James and Peter, James and John, James and James. Now, if we take these four I think we shall learn something.

I. First, then, James and Stephen. Look at the different scale on which the incidents of the deaths of these two are told; the martyrdom of the one is beaten out over chapters, the martyrdom of the other is crammed into a corner of a sentence. And yet, of the two men, the one who is the less noticed filled the larger place officially, and the other was only a simple deacon and preacher of the Word. The fact that Stephen was the first Christian to follow his Lord in martyrdom is not sufficient to account for the extraordinary difference. The Bible cares so little about the people whom it names because its true theme is the works of God, and not of man; and the reason why the Acts of the Apostles kills off one of the first three apostles in this fashion is simply that, as the writer tells us, his theme is all that Jesus continued to do and to teach after He was taken up. Since it is Christ who is the true actor, it matters uncommonly little what becomes of James or of the other ten. What is the reason why so disproportionate a space of the gospel is concerned with the last two days of our Lords life on earth? What is the reason why years are leaped over in silence and moments are spread out in detail, but that the death of a man is only a death, but the death of the Christ is the life of the world? James sleeps none the less sweetly in his grave, or, rather, wakes none the less triumphantly in heaven because his life and death are both so scantily narrated. If we self-infold the large results of faithful service, we need not trouble ourselves about its record on earth. But another lesson which may be learned from this cursory notice of the apostles martyrdom is–how small a thing death really is! Looked at from beside the Lord of life and death, which is the point of view of the author of this narrative, great death dwindles to a very little thing. We need to revise our notions if we would understand how trivial it really is. From a mountain top the country below seems level plain, and what looked like an impassable precipice has dwindled to be indistinguishable. The triviality of death, to those who look upon it from the heights of eternity, is well represented by these brief words which tell of the first breach thereby in the circle of the apostles.

II. There is another contrast, James and Peter. Now this chapter tells of two things: one, the death of one of that pair of friends; the other, the miracle that was wrought for the deliverance of the other from death. Why should James be slain, and Peter miraculously delivered? A question easily asked; a question not to be answered by us. We may say that the one was more useful for the development of the Church than the other. But we have all seen lives that, to our poor vision, seemed to be all but indispensable, ruthlessly swept away, and lives that seemed to be, and were, perfectly profitless, prolonged to extreme old age. We may say that maturity of character, development of Christian graces, made the man ready for glory. But we have all seen men struck down when anything but ready. Only we may be sure of this, that James was as dear to Christ as Peter was, and that there was no greater love shown in sending the angel that delivered the one from the expectation of Herod and the people of the Jews, than was shown in sending the angel that stood behind the headsman and directed the stroke of the fatal sword on the neck of the other. James escaped from Herod when Herod slew him, and could not make him unfaithful to his Master, and his deliverance was not less complete than the deliverance of his friend. But let us remember, too, that if thus, to two equally beloved, there be dealt out these two different fates, it must be because that evil, which, as I said, is not so big as it looks, is not so bitter as it tastes either; and there is no real evil, for the loving heart, in the stroke that breaks its bands and knits it to Jesus Christ. The contrast of James and Peter may teach us the equal love that presides over the life of the living and the death of the dying.

III. Another contrast is that of James and John. The close union and subsequent separation by this martyrdom of that pair of brothers is striking and pathetic. By death they were separated so far: the one the first of all the apostles to become a prey to Satans rage, the other lingering out his fellows all, and dying in bloodless age, living to be a hundred years old and more, and looking back through all the long parting to the brother who had joined with him in the wish that even Messiahs kingdom should not part them, and yet had been parted so soon and parted so long. Ah! may we not learn the lesson that we should recognise the mercy and wisdom of the ministry of death the separator, and should tread with patience the lonely road, do calmly the days work, and tarry till He comes, though those that stood beside us be gone.

IV. Lastly, James and James. In his hot youth, when he deserved the name of a son of thunder–so energetic, boisterous I suppose, destructive perhaps, he was–he and his brother, and their foolish mother, whose name is kindly not told us, go to Christ and say, Grant that we may sit, the one on Thy right hand and the other on Thy left, in Thy kingdom. That was what he wished and hoped for, and what he got was years of service, and a taste of persecution, and finally the swish of the headsmans sword. Yes! And so our dreams get disappointed, and their disappointment is often the road to their fulfilment, for Jesus Christ was answering the prayer, Grant that we may sit on Thy right hand in Thy kingdom, when He called him to Himself, by the brief and bloody passage of martyrdom. So let us leave for ourselves, and for all dear ones, that question of living or dying to Him. Only let us be sure that whether our lives be long like Johns, or short like Jamess, living or dying we are the Lords. (A. Maclaren, D. D.)

Herod vexes the Church

1. The scene changes. After intimating that the door was open among the Greeks, the historian shows us that it was shut among the Jews. By His apostles as well as in His own Person Christ came to His own, and His own received Him not.

2. The king who appears here was mild in his natural temper, but fond of popularity. The persecution was not of his own motion, but to please the Jews, as was the case with Pilate.

3. Keeping Judas out of view–this is the first breach in the apostolic circle. The Church had learned to walk by faith, and even the fall of an apostle will not crush them now. In the case of James, the Lord shows that He will not always interfere to protect His servants, and in the case of Peter that He will sometimes, lest the spirit should fail before Him. This first apostolic martyrdom marks a law of the kingdom, and illustrates the Masters word, My kingdom is not of this world. Not an inch of territory will Christ maintain for Himself by the sword.

4. Observing that no Divine power was put forth, either to protect James or to avenge him, and finding that one murder procured him favour, Herod determined to perpetrate another. Peter was imprisoned, but the remainder of the kings wrath it pleased God in this instance to restrain. Peter was kept in prison, but prayer was made, etc.

a remarkable antithesis. Man proposes, but God disposes; and the prayer of faith reaches the Disposers hand. James was suddenly seized and taken off, but there was time to pray for Peter. God opened the door of opportunity through Herods desire to keep all quiet till after the passover; the Church eagerly entered that door.

5. Peter meanwhile was sleeping, and his sleep brought as much glory to God as his wakefulness, although he had sung psalms till the rafters rang again. He slept in Gethsemane through weakness of the flesh: he sleeps here through the strength of his faith. How sweet to lie down every night ready, if the Lord will, to awake in heaven! (W. Arnot, D. D.)

Herod and Peter

I. Herods persecution.

1. Now about that time–we know that troubles never come alone. A time of famine was prophesied (Act 11:28). Famine might kill slowly; Herod would find a quicker way! How well it would have been when Herod stretched forth his hand to have kept it there! Such would be our way. Gods thought has a wider compass, and He needs more time for the exemplification of His purpose.

2. He killed James the brother of John with the sword. This was not a Jewish method of killing people. But what is crime if it cannot be inventive? What if a king cannot take a short cut to the consummation of his purpose? Beheading is quicker than stoning! The wicked cannot wait. They need no further condemnation. Justice can wait. Though hand join in hand the wicked cannot go unpunished.

3. Having performed this trick of cruelty, Herod proceeded further. That is the natural history of wickedness! It gathers momentum as it goes. You cannot stop with one murder. You acquire the bad skill, and your fingers become nimble in the use of cruel weapons. Murder does not look so ghastly when you have done it once. How many people have you murdered? Murder is heartbreaking; life-blighting; hope-destroying! He proceeded further. The one glass needs another to keep it company. Crimes do not like solitude; and so one crime leads to another. If you calf do one sin, the whole life is lost. We are not thieves because of a thousand thefts; we are not liars because of a thousand lies; we find our criminality in the opening sin. Therefore, what I say unto one, I say unto all, Watch!

4. Because he saw it pleased the Jews. There are those who like to see you play the fool and the criminal, but what will they do for you in the critical hour? All the while Herod thought he was king; in reality he was a slave. Sometimes the judge has been the prisoner. Sometimes the conqueror has been the loser. Herod lived upon the popular pleasure. Therein he tarnished his crown, and sold his kingdom, and lost his soul!

II. Peters deliverance. In verse 5 there is a pitched battle. Read it: Peter therefore was kept in prison: there is one side of the fight; after the colon–but prayer was made without ceasing of the Church unto God for him. Now for the shock of arms! Who wins? Prayer always wins. You can only be of a contrary opinion when you take in too little field. There is no action of any importance that is bounded by a single day. Such prayer as this is irrepressible. The prayers you could keep down if you liked will never be answered. This prayer was answered by a miracle, in which observe–

1. Last extremities (verse 6). Have we not been in that very same darkness, when we were to be injured, or impoverished, not seven years from date, but the next day? Have we not taken up the pieces of the one loaf and said, This is all? So far, then, you have no difficulty about the miracle.

2. Appearances dead against us. Thus–two soldiers, two chains, and the keepers keeping the door before the prison! These were compliments to Peter! The devil cannot avoid paying us compliments all the time he is trying to destroy us. Why all this arrangement about a man like Peter? Why all these temptations addressed to a man like one of us? It is a reluctant but significant tribute to the character whose destruction is contemplated. Have not appearances been dead against us? No letters, no friends, no answer to the last appeal, no more energy, no more hope, the last staff snapped in two. So far the miracle is true.

3. Unexpected deliverers. Have we no experience here? Is it not always the unexpected man who delivers and cheers us? But a certain Samaritan came where he was, that is the whole history of human deliverance in one graphic sentence. Mans extremity is Gods opportunity. It is always darkest before the dawn. All our life properly read is a chain of unexpectedness. Deliverance shall arise from an unthought of quarter!

4. Spiritual transport (verse 11). Have we not sometimes taken down our harp from the willows and struck it to some new tone of joy and gladness and hope? Peter did not understand this miracle at first. He thought he saw a vision. And when Peter was come to himself he said–that is the point we must wait for. We are not ourselves just now. Our eyes are dazed by cross lights, and we cannot see things in their right proportion, distance, and colour. Do not let us imagine that we are now speaking final words or giving final judgments. Innumerable visions float before my wondering eyes. The righteous are trodden down; the bad man has a plentiful table. The little child is torn from its mothers arms. What is it? When we are come to ourselves we shall know and praise the Lord, whose angels have been our ministering servants! (J. Parker, D. D.)

Herod and Peter

I. The value of small accuracies in the expressions of the inspired history. Paley places the first verse among his evidences of Christianity, because Herod is called the king. For he declares that there was never a period, for more than thirty years previously, nor was there ever subsequently at Jerusalem one who wielded such authority as entitled him to the name of monarch. No one except this Herod, and he only during the last three years of his life, could have been properly called the king.

II. How little the New Testament makes of the martyrdom of even the best of men. Only two words in the Greek describe Jamess execution: killed–sword. The Bible does not dwell upon the deaths of Christians so much as upon their lives. Whitefield used to remark, You will have no dying testimony from me, you must take my living witness for my blessed Lord.

III. That there is a limit set to the wickedness of the wickedest of opposers (verse 3). Herod was a time server and a trimmer. His political motto is found in It pleased the Jews. He thought he had made a hit when he slew Johns brother. But even in that crime he only helped to fulfil a prophecy of Christ (Mar 10:39). So Herod proceeded further; but all he was suffered to do was to take Peter. There he had to pause before a higher power. The all-wise God permits sin to move on for a while, but He may be trusted to interpose when the time for restraining wrath arrives (Psa 76:10).

IV. That prayer is the welcome instrument of communication between separated friends (verse 5). A friend when I was abroad sent me a letter with a triangle in it. At the top of it he wrote the mercy seat; and drew for the base a rough wavy mark, which he meant for the ocean; then he wrote his initials at one angle and mine at the other. He felt that I knew that the shortest path to those we love is around via heaven, where our faithful High Priest is to receive our petitions.

V. That true religious trust is always tranquil and undismayed (verse 6). Peter must have understood that he was now in the power of a wild bad man. He could not expect to fare any better than did James. But evidently he was not in the least troubled. This old fisherman meant to have as easy a night of it as was possible with the poor accommodations. He took off his outer garments and sandals before he lay down, as was his habit anywhere. And now think of it: while Herod in the palace was uneasy, and the soldiers wide awake, and the outsiders getting ready for no small stir (vers18), and the disciples holding an agitated prayer meeting, and an angel on the errand of relief, so that it seems to us as if the whole exterior world was disturbed, Peter went quietly into a sweet good sleep as usual. We have no record of his experiences, but we conjecture he said over the old psalm (Psa 34:7).

VI. An affecting illustration of the unhurried exercise of Gods patient power (verse 8). The angel had nothing to fear there in the prison, and he knew Peter could take all of time and care he needed without danger. It was not necessary that he should dress in the dark; the messenger from heaven lit up the room for him, and calmed him with tranquil words of direction; and the apostle put on his shoes and his loose garment before he started. The chains had already been removed so cautiously that they made no clanking. There was no hurry nor confusion; when God takes care of a man, He takes good care. How calm God is in the heavens where He reigns; and how little He respected the ingenuities of Herod (Psa 2:4). We have no wonder that Peter afterwards quoted Isaiahs words with a fresh turn of interpretation after such an experience (1Pe 2:6). The only thing Herod could do the next morning was to kill his own soldiers; Peter was cut of his reach. Why are we so troubled? How calm is the service of such a Saviour as ours (Isa 40:22).

VII. If people are surprised by answers to prayer, it is because they do not consider. Peters conclusion (verse 11) is in edifying contrast with the petulant rebuke which Rhoda received from the Christians (verse 15). He had considered the thing (verse 12). That must be the reason why he was not astonished as they were (verse 16). Rhoda was not mad, only glad. A clearer mind was never known than Peter had, only he had now and then to come to himself, and get his bearings. The one grand conclusion is found well phrased in the remark of Christian in Pilgrims Progress. After some days of useless suffering, he suddenly exclaimed, Why, I have all along had in my bosom a key called Promise, which is able to open any door in Doubting Castle! What is the reason anyone now is afraid of the power of Giant Despair? (C. S. Robinson, D. D.)

A short-lived triumph

We have here a royal persecution in its beginning, progress, and end. We see it in its success, failure, and punishment. We have before us a whole career, in its pride and its humiliation, its triumph and its discomfiture, its short-lived arrogance and its frightful dismay. That is the aspect of the chapter towards them that are without. Its aspect towards the Church within shows what danger, anxiety, and death itself is to the Christian; enough to bring out great graces and to exercise faith and patience, but not enough to make a single true heart doubt where safety, strength, victory lie. Let us look–

I. On the dark side of this picture. There is a king stretching forth his hands to vex certain of the Church.

1. His first act of aggression was directed against an apostle. He killed James the brother of John with the sword. Such is the short record of the first and only apostolical martyrdom of which we have any record in Scripture. Far more was told of the martyrdom of the deacon Stephen. Such is the character of the Scriptures. One thing is dwelt upon and another briefly told. Simplicity, naturalness, undesignedness, absence of rhetorical trick and stage effect, this we notice throughout, and we think we can see it to be of God. Thus one of the chosen witnesses passed away early from his work to his reward. It was scarcely fifteen years, I suppose, since he had first heard that word which had changed him from a fisherman into a fisher of men. He had been one of the favoured few in various striking occurrences of the Saviours life and ministry. He had been one of two brothers, who, in days of ignorant zeal, had proposed to call fire from heaven upon a Samaritan village, and who, again, in days of a no less ignorant ambition, had asked to sit on His right hand and on His left hand in their Masters glory. Boanerges, sons of thunder, He had named them, in days when the impetuosity of nature had not yet been checked by the influence of grace. But now this was past; past too the mighty transformation of Pentecost, and the devoted years of the ministry which that day had opened. To him, first of the brothers, is that prophecy fulfilled, Ye shall drink indeed of My cup, etc. And see how lightly the inspired record passes over that great transition. Not one word of the circumstances. No death bed scene, no dying testimony, save indeed that best of testimonies which the death itself afforded. He had given his life in one sense; now he gave it in another. Nothing is made of it. He did his duty; and to him, as a matter of course, belonged the recompence of the reward.

2. The fate of the next destined victim is widely different. He too seems to be marked out for martyrdom. The appetite for blood is ever whetted by its indulgence. It was a crowded time in Jerusalem: strangers from all parts of the world flocked together to the festival; and the spectacle of an apostles execution was to be their pastime in the intervals of religious duty. Such is religion when it is once possessed and saturated with bigotry, fanaticism, and party zeal! All seemed to promise well and surely for the persecutor and his people. Peter then was kept in the prison: by night and by day he is the one care of sixteen armed men. Surely nothing can elude such vigilance? So might man well judge. There is one, there is but one, impediment, which brings us to–

II. The bright side of the picture.

1. But there was fervent prayer going on by the Church unto God concerning him. Is there not great meaning in that little word but? The Church below was calling in a help, not of man, to counteract mans design. Little would Herod or his friends account of that; but He who neither slumbers nor sleeps has Israel in His keeping, and let no man presume to say, apart from Him, what one day or one night may bring forth!

2. The last night is come, but not gone. Peter sleeps, while the Church prays: it is their time for action, it is his for repose. In quietness and in confidence shall be your strength; Cast all your care upon Him, for He careth for you. What if his martyrdom is to follow close upon that of James, and they who were so lately partners in a fishers calling, and have since been associated in a noble ministry, are to be speedily reunited in a blessedness not of this world–lovely and pleasant in their lives, and even in their deaths not divided?

3. And, behold an angel of the Lord stood near, etc., etc. God does nothing in vain: He begins where man must end, and ends where man can begin. Deliverance achieved, reflection follows. He comes to himself, and to the right conclusion.

4. And whither shall he now betake himself? He knows the deep anxiety with which the Church of which he is a pillar must have regarded his imprisonment; so he bends his steps first to one of the homes of the Church. His knock brings to the door a maiden of the household; not at once to open–for they were hard and evil times, and peril might lurk in the admittance of a stranger–but to hearken to the voice which should tell its errand and report upon it to those within. The voice which calls to her is one well known. She had heard it often, we doubt not, leading the devotions of that pious home: she knew it at once for Peters, and for very joy ran in before she opened. Her tidings were incredible. They said, It is his angel; one of those ministering spirits who have in their charge the heirs of salvation, and who, in the character of the angels of Christs little ones, do always behold the face of His Father who is in heaven. But no; there is no mistake here, and no apparition; the angels office is ended, and Peter himself, in flesh and blood, is seen, when they open, to stand before the gate. Silencing with a motion of the hand their eager and wondering exclamations, he tells his own story and bids them, while he departs elsewhere for security, to carry the report of his miraculous deliverance to James, the Lords brother, and to the brethren at the headquarters of the Church.

III. The narrative would be incomplete without a record of the end of the persecutor and his instruments.

1. Just as when the faithful three were thrown into the furnace, the flame of the fire slew those men who acted as his executioners; even so the activity of Peter was fatal to the soldiers to whose charge he had been consigned. Disappointed rage must have its victim. If it cannot be an apostle, it must be an apostles keeper. But the retribution ends not there.

2. Herod himself goes down from Jerusalem to Caesarea. There was at this time a feud between him and the people of Tyre and Sidon. They were ill able to part with his friendship, and came to him therefore imploring reconciliation. This was the crowning point of Herods triumphs. With an ambition glutted with success, and a vanity inflated by flattery, he appeared gorgeously arrayed. Flattery ran on into impiety, and they all with one accord shouted, It is the voice of a God and not of a man. This cry was the signal of the Divine punishment. Immediately an angel of the Lord smote him, etc.

Conclusion:

1. The chapter before us is an epitome of all history. In it the world and the Church are arrayed on opposite sides, the hosts of God and of Satan being marshalled for the encounter. On the one side there is kingly power, on the other poverty and insignificance; but the one calculates without the Divine arm on which the other depends. For a time the one succeeds, in the end the other wins. Herod is eaten with worms, but the Word of God grows and multiplies.

2. The practical lesson is to learn the power and practise the grace of that effectual fervent prayer which availeth much. (Dean Vaughan.)

And he killed James the brother of John with the sword.—

James noble end, or precious in the sight of the Lord is the death of His saints

I. Before man–a melancholy death.

1. Bloody and cruel: the noble head of the apostle falls under the sword of the executioner.

2. Premature and sudden: he quits this earthly scene before effecting anything important in his apostolic calling.

3. Without glory and quiet: he departs uncelebrated by the world, unpraised even by the Word of God.

II. Before God–a noble end and a beautiful death.

1. He had fulfilled his vocation here below: not how long, but how we live, is the chief matter.

2. He dies in the service of His Lord and preaches as powerfully by his death, as his fellow disciples do by their word.

3. He hastens towards his heavenly destination, whilst he as the first among, the brethren receives the martyrs crown, and is honoured by sitting where he desired at Christs right hand. (K. Gerok.)

The bleeding James and the rescued Peter

or, God leads His people–

I. By many paths.

1. James short hour and Peters long day of work.

2. James sad end and Peters glorious deliverance.

II. To one end.

1. Both promote the kingdom of God–James by his death and Peter by his life.

2. Both carry off the crown of life–James after a short contest, Peter after a long service. (K. Gerok.)

The martyrdom of St. James

As the apostle was led forth to the place of execution the person who had accused him was so touched with the courage and constancy which he displayed, that he repented of what he had done, came and fell down at his feet and earnestly begged pardon of what he had said against him. St. James tenderly raised him up, kissed him and said to him, Peace be to thee, my son, and She pardon of all thy faults. At this, his former accuser publicly professed himself a Christian, and so both were beheaded at the same time. (Clement of Alexandria.)

Early death

1. This is one of those incidents in sacred story which had we lived in the apostolic age would have moved our wonder if it did not shake our faith. The Church is yet in its infancy, and already a chief pillar is moved, leaving the edifice deprived of what was certainly one of its best supports and fairest ornaments–one, in fact, of its twelve precious foundations. What token was there here of Divine love watching over a Divine institution? How shall such a dispensation be reconciled with what we believe of the power, and wisdom, and mercy, and justice, and love, and truth, and faithfulness of God?

2. On the Festival of St. James, we never can do amiss if we refresh our memories by recalling the events of the apostles life. And this is soon done. Originally a disciple of the stern Baptist, and therefore a man of no common earnestness, James was brought to Christ by the report of his brother John–and therefore was the fourth to become a member of the apostolic band. Subsequently, we are shown his former call to apostleship. On him, with his brother, our Lord bestowed the title son of thunder; and (no unapt illustration of the name!) the two proposed to call down fire from heaven on the inhospitable Samaritans. But subsequently there is nothing characteristic recorded of St. James, with the single exception of his ambitious desire for a chief place in the kingdom of Messiah. He was indeed highly distinguished on other occasions–as when he was made a witness of the raising of Jairus daughter, and yet more of our Lords transfiguration. Again, he was with our Lord during His agony, and lastly, he was one of the four who heard His prophecy on the Mount of Olives. But of the characteristic events of his life none are recorded–save his call; the token of a fiery spirit alluded to; his ambitious aspiration; and his death.

3. When we say something similar of other members of the apostolic body and rehearse the meagre chronicle of the recorded lives of the other apostles, we all secretly feel that their unrecorded history must have made full amends, by its fulness and variety, for the scantiness of the gospel record. Thomas in India; Matthew in Ethiopia; Andrew in Scythia; Philip, Bartholomew, and the other James–the life must have been most varied, and doubtless was most eventful. But in the case of James we know that this was not the ease. His history brings home to us the familiar phenomenon of a precious life early shortened–a burning spirit suddenly quenched–a large and a brave heart, which was willing to do and to dare all in his Masters service, early laid to rest; the goodly promise of his youth and early manhood all unfulfilled–the work which he longed to do left unaccomplished–a legacy of tears left to friends and kindred; a subject of wonder and perplexity to all.

4. I do not pretend to have anything of importance to say on this difficult problem.

(1) The uses of bereavement to the survivors have been often insisted upon. No doubt it is a salutary medicine–just as salutary as it is inexpressibly bitter and repugnant to the natural taste. In this way we speak of the death of children especially; but the wonder is greater when men of grand promise are taken away in their prime, especially at any great crisis of affairs. We are more perplexed at the sight of a John Baptist imprisoned at the end of a years ministry, a James beheaded before his ministry on a great scale had begun. Add that the first was slain at the instigation of a dancing girl, and the other at the caprice of a cruel tyrant–and the wonder is complete. Where is the Lord God of Elijah? Will not the wrath of heaven fall on the head of the guilty? Rather–Why was not this prevented, and the life prolonged to the full term of years allotted to man?

(2) But do we not, in all our reasonings on this and similar subjects, confine our regards much too exclusively to this world?–think of time and its concerns, too much; the things of eternity and of God, too little? Since, however, this life is inappreciably short in comparison of the life to come–and the concerns of this world inconceivably petty if contrasted with the concerns of the next; we should, in our meditations on the subject now before us, never fail to give a considerable place to the possible share which the concerns of the other life may have in determining the affairs of this. What shall we say, then, of the deaths of the young and the promising–nay, of those whose promise has begun to ripen into performance–so reasonably as this; that it would certainly appear that they were wanted elsewhere? that their appointed work in another world could no longer be kept waiting for them? that they had done quite enough here below to warrant their removal; and that therefore, and only therefore, they were removed?

(3) Shall we not, too, further open our hearts to the comfortable thought that the race, however brief, may yet have been fully run? that the spirit may have been perfected, although in an increditably short space of time? that the allotted work may have been accomplished, although the bud of life has scarcely yet expanded into a blossom? and that wondering angels may have already carried away the subject of so many tears to the enjoyment of an imperishable crown? (Dean Burgon.)

The quiet disciples of the Lord, how they yet bear testimony for Him

1. Though not by shining gifts, yet by the meek and quiet spirit which is precious in the sight of God.

2. Though not by mighty deeds, yet by patient suffering and holy dying.

3. Though not in the annals of the worlds history, yet in the brotherly circles of the children of God. (K. Gerok.)

Times of trial testing times

Then is tested–

I. The sincerity of faith in suffering and death (verses 1-3).

II. Brotherly love in watching and prayer (verse 5).

III. Spiritual peace in rest and waiting (verse 6).

IV. The power of God in rescuing and helping (verses 7-11). (Florey.)

The weapons of the Church in the contest against its enemies

1. Inflexible courage in witnessing.

2. Quiet patience in suffering.

3. Unwearied perseverance in prayer. (Leonhard and Spiegel.)

Lessons for the Church

The Church–

1. May expect to be attacked by its enemies so long as it has any.

2. Often has had to sustain the loss of leaders who seemed to be almost indispensable.

3. Has had to learn that God will not always interfere to save his servants from death–that ones death may be of more service than his life.

4. Often has had to suffer from those who attacked it simply to curry favour with others.

5. Has been taught that many a seeming calamity has turned out to be a blessing signally manifesting the glory of God.

6. Has found that prayer is its best weapon in fighting with persecution.

7. Has found through prayer that God could overcome the enemies whom it was too weak to encounter. (S. S. Times.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER XII.

Herod persecutes the Christians, 1.

Kills James, 2.

And casts Peter into prison, 3, 4.

The Church makes incessant prayer for his deliverance, 5.

An angel of God opens the prison doors and leads him out, 6-10.

Peter rejoices, and comes to the house of Mary, where many were

praying, and declares how he was delivered, 11-17.

The soldiers who kept the prison are examined by Herod, and he

commands them to be put to death, 18, 19.

Herod is enraged against the people of Tyre, but is appeased by

their submission, 20.

He makes an oration to the people, receives idolatrous praises,

and an angel of the Lord unites him, and he dies a miserable

death, 21-23.

The word of God increases, 24.

Barnabas and Saul, having fulfilled their ministry, return from

Jerusalem accompanied by John Mark, 25.

NOTES ON CHAP. XII.

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

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

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

There were several Herods mentioned in Scripture, being all of the family of Herod the Great, (by whose name they were called), as Herod that killed the children in Bethlehem, called Hecolonita; another that beheaded St. John, and derided our Saviour, this Herod was surnamed Antipas: the Herod here spoken of was called Agrippa; the son, or, as others think, the nephew, of Aristobulus, and was the father of that Agrippa we read of, Act 25:26, being viceroy, or king, under the Roman emperor. This Herod did not only kill some, but punished others with banishment and blows; and especially the governors of the church, knowing how much all suffer in them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1-3. Herod the kinggrandsonof Herod the Great, and son of Aristobulus. He at this time ruledover all his father’s dominions. PALEYhas remarked the accuracy of the historian here. For thirty yearsbefore this there was no king at Jerusalem exercising supremeauthority over Judea, nor was there ever afterwards, save during thethree last years of Herod’s life, within which the transactionsoccurred.

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

Now about that time,…. That the famine was in Judea, and Saul and Barnabas were sent thither with what the church at Antioch had collected.

Herod the king; not Herod the great that slew the infants at Bethlehem, nor Herod Antipas that beheaded John, but Herod Agrippa; and so the Syriac version adds here, “who is surnamed Agrippa”; he was a grandson of Herod the great, and the son of Aristobulus: this prince

stretched forth his hands to vex certain of the church; Beza’s ancient copy adds, “in Judea”: it seems to be the church at Jerusalem; perhaps some of the principal members of them; and so the Ethiopic version renders it, the rulers of the house of God. It is scarcely credible that he should lay hands on any of them himself in person; but it is very likely he encouraged his soldiers, or his servants, to abuse them, reproach them, strike and buffet them, as they met with them in the streets; or when at worship, might disturb them, and break them up.

Fuente: John Gill’s Exposition of the Entire Bible

The Martyrdom of James; Peter’s Imprisonment.

1 Now about that time Herod the king stretched forth his hands to vex certain of the church. 2 And he killed James the brother of John with the sword. 3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

Ever since the conversion of Paul, we have heard no more of the agency of the priests in persecuting the saints at Jerusalem; perhaps that wonderful change wrought upon him, and the disappointment it gave to their design upon the Christians at Damascus, had somewhat mollified them, and brought them under the check of Gamaliel’s advice–to let those men alone, and see what would be the issue; but here the storm arises from another point. The civil power, not now, as usual (for aught that appears) stirred up by the ecclesiastics, acts by itself in the persecution. But Herod, though originally of an Edomite family, yet seems to have been a proselyte to the Jewish religion; for Josephus says he was zealous for the Mosaic rites, a bigot for the ceremonies. He was not only (as Herod Antipas was) tetrarch of Galilee, but had also the government of Judea committed to him by Claudius the emperor, and resided most at Jerusalem, where he was at this time. Three things we are here told he did–

I. He stretched forth his hands to vex certain of the church, v. 1. His stretching forth his hands to it intimates that his hands had been tied up by the restraints which perhaps his own conscience held him under in this matter; but now he broke through them, and stretched forth his hands deliberately, and of malice prepense. Herod laid hands upon some of the church to afflict them, so some read it; he employed his officers to seize them, and take them into custody, in order to their being prosecuted. See how he advances gradually. 1. He began with some of the members of the church, certain of them that were of less note and figure; played first at small game, but afterwards flew at the apostles themselves. His spite was at the church, and, with regard to those he gave trouble to, it was not upon any other account, but because they belonged to the church, and so belonged to Christ. 2. He began with vexing them only, or afflicting them, imprisoning them, fining them, spoiling their houses and goods, and other ways molesting them; but afterwards he proceeded to greater instances of cruelty. Christ’s suffering servants are thus trained up by less troubles for greater, that tribulation may work patience, and patience experience.

II. He killed James the brother of John with the sword, v. 2. We are here to consider, 1. Who the martyr was: it was James the brother of John; so called to distinguish him from the other James the brother of Joses. This was called Jacobus major–James the greater; that, minor–the less. This who was here crowned with martyrdom was one of the first three of Christ’s disciples, one of those that were the witnesses of his transfiguration and agony, whereby he was prepared for martyrdom; he was one of those whom Christ called Boanerges–Sons of thunder; and perhaps by his powerful awakening preaching he had provoked Herod, or those about him, as John Baptist did the other Herod, and that was the occasion of his coming into this trouble. He was one of those sons of Zebedee whom Christ told that they should drink of the cup that he was to drink of, and be baptized with the baptism that he was to be baptized with, Matt. xx. 23. And now those words of Christ were made good in him; but it was in order to his sitting at Christ’s right hand; for if we suffer with him, we shall reign with him. He was one of the twelve who were commissioned to disciple all nations; and to take him off now, before he had removed from Jerusalem, was like Cain’s killing Abel when the world was to be peopled, and one man was then more than many at another time. To kill an apostle now was killing he knew not how many. But why would God permit it? If the blood of his saints, much more the blood of apostles, is precious in his eyes, and therefore, we may be sure, is not shed but upon a valuable consideration. Perhaps God intended hereby to awaken the rest of the apostles to disperse themselves among the nations, and not to nestle any longer at Jerusalem. Or it was to show that though the apostles were appointed to plant the gospel in the world, yet if they were taken off God could do his work without them, and would do it. The apostle died a martyr, to show the rest of them what they must expect, that they might prepare accordingly. The tradition that they have in the Romish church, that this James had been before this in Spain, and had planted the gospel there, is altogether groundless; nor is there any certainty of it, or good authority for it. 2. What kind of death he suffered: He was slain with the sword, that is, his head was cut off with a sword, which was looked upon by the Romans to be a more disgraceful way of being beheaded than with an axe; so Lorinus. Beheading was not ordinarily used among the Jews; but, when kings gave verbal orders for private and sudden executions, this manner of death was used, as most expeditious; and it is probable that this Herod killed James, as the other Herod killed John Baptist, privately in the prison. It is strange that we have not a more full and particular account of the martyrdom of this great apostle, as we had of Stephen. But even this short mention of the thing is sufficient to let us know that the first preachers of the gospel were so well assured of the truth of it that they sealed it with their blood, and thereby have encouraged us, if at any time we are called to it, to resist unto blood too. The Old-Testament martyrs were slain with the sword (Heb. xi. 37), and Christ came not to send peace, but a sword (Matt. x. 34), in preparation for which we must arm ourselves with the sword of the Spirit, which is the word of God, and then we need not fear what the sword of men can do unto us.

III. He imprisoned Peter, of whom he had heard most, as making the greatest figure among the apostles and whom therefore he would be proud of the honour of taking off. Observe here, 1. When he had beheaded James, he proceeded further, he added, to take Peter also. Note, Blood to the blood-thirsty does but make them more so, and the way of persecution, as of other sins, is downhill; when men are in it, they cannot easily stop themselves; when they are in they find they must on. Male facta male factis tegere ne perpluant–One evil deed is covered with another, so that there is no passage through them. Those that take one bold step in a sinful way give Satan advantage against them to tempt them to take another, and provoke God to leave them to themselves, to go from bad to worse. It is therefore our wisdom to take heed of the beginnings of sin. 2. He did this because he saw it pleased the Jews. Observe, The Jews made themselves guilty of the blood of James by showing themselves well pleased with it afterwards, though they had not excited Herod to it. There are accessaries ex post facto–after the fact; and those will be reckoned with as persecutors who take pleasure in others’ persecuting, who delight to see good men ill used, and cry, Aha, so would we have it, or at least secretly approve of it. For bloody persecutors, when they perceive themselves applauded for that which every one ought to cry shame upon them for, are encouraged to go on, and have their hands strengthened and their hearts hardened, and the checks of their own consciences smothered; nay, it is as strong a temptation to them to do the like as it was here to Herod, because he saw it pleased the Jews. Though he had no reason to fear displeasing them if he did not, as Pilate condemned Christ, yet he hoped to please them by doing it, and so to make an interest among them, and make amends for displeasing them in something else. Note, Those make themselves an easy prey to Satan who make it their business to please men. 3. Notice is taken of the time when Herod laid hold on Peter: Then were the days of unleavened bread. It was at the feast of the passover, when their celebrating the memorial of their typical deliverance should have led them to the acceptance of their spiritual deliverance; instead of this, they, under pretence of zeal for the law, were most violently fighting against it, and, in the days of unleavened bread, were most soured and embittered with the old leaven of malice and wickedness. At the passover, when the Jews came from all parts to Jerusalem to keep the feast, they irritated one another against the Christians and Christianity, and were then more violent than at other times. 4. Here is an account of Peter’s imprisonment (v. 4): When he had laid hands on him, and, it is likely, examined him, he put him in prison, into the inner prison; some say, into the same prison into which he and the other apostles were cast some years before, and were rescued out of it by an angel, ch. v. 18. He was delivered to four quaternions of soldiers, that is, to sixteen, who were to be a guard upon him, four at a time, that he should not make his escape, nor be rescued by his friends. Thus they thought they had him fast. 5. Herod’s design was, after Easter, to bring him forth unto the people. (1.) He would make a spectacle of him. Probably he had put James to death privately, which the people had complained of, not because it was an unjust thing to put a man to death without giving him a public hearing, but because it deprived them of the satisfaction of seeing him executed; and therefore Herod, now he knows their minds, will gratify them with the sight of Peter in bonds, of Peter upon the block, that they may feed their eyes with such a pleasing spectacle. And very ambitious surely he was to please the people who was willing thus to please them! (2.) He would do this after Easter, meta to pascha—after the passover, certainly so it ought to be read, for it is the same word that is always so rendered; and to insinuate the introducing of a gospel-feast, instead of the passover, when we have nothing in the New Testament of such a thing, is to mingle Judaism with our Christianity. Herod would not condemn him till the passover was over, some think, for fear lest he should have such an interest among the people that they should demand the release of him, according to the custom of the feast: or, after the hurry of the feast was over, and the town was empty, he would entertain them with Peter’s public trial and execution. Thus was the plot laid, and both Herod and the people long to have the feast over, that they may gratify themselves with this barbarous entertainment.

Fuente: Matthew Henry’s Whole Bible Commentary

About that time (‘ ). Same phrase in Ro 9:9. That is, the early part of A.D. 44 since that is the date of Herod’s death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45.

Herod the king (H ). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Mt 2:22).

Put forth his hands ( ). Second aorist active indicative of , old verb, to cast upon or against. The same idiom with (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18.

To afflict (). First aorist active infinitive of , old word to do harm or evil to (), already in Acts 7:6; Acts 7:19. Outside of Acts in the N.T. only 1Pe 5:13. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. 6:14). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

Fuente: Robertson’s Word Pictures in the New Testament

That time [ ] . More correctly, that juncture. See on ch. Act 1:7. The date is A. D. 44.

Herod the king. Called also Agrippa, and commonly known as Herod Agrippa I, the grandson of Herod the Great.

Stretched forth his hands [ ] . Lit. laid on his hands. The A. V. is wrong, and so is the Rev. Render, laid hands on certain of the church to afflict them.

Vex [] . Vex is used in the older and stronger sense of torment or oppress. See Exo 22:21; Num 25:17; Mt 14:22. Its modern usage relates rather to petty annoyances. Rev., better, afflict.

Fuente: Vincent’s Word Studies in the New Testament

1 ) “Now about that time,” (kat’ ekeion de ton kairon) “Then about that time,” about that season, that period of time when the famine came to Judea.

2) “Herod the king stretched forth his hands,” (epebalon Herodes ho baseleus tas cheiras) “Herod the king laid on his hands,” used his power with harsh intent; This was Herod Agrippa I, grandson of Herod the Great, Mat 2:1. He was a strict observer of the Law, popular with the Jews, Act 12:21. Herod Agrippa II, to whom Paul preached was his son, Act 26:27.

3) “To vex certain of the church,” (kakosai tinaston apo tes ekklesias) “To do evil toward or ill-treat or persecute some of those from the church,” Mat 5:11-12; 2Ti 3:12.

Fuente: Garner-Howes Baptist Commentary

1. Here followeth new persecution raised by Herod. We see that the Church had some short truce, that it might, as it were, by a short breathing, recover some courage against the time to come, and that it might then fight afresh. So at this day there is no cause why the faithful, having borne the brunts of one or two conflicts, should promise themselves rest, (748) or should desire such a calling (749) as old overworn soldiers use to have. Let this suffice them if the Lord grant them some time wherein they may recover their strength. This Herod was Agrippa the greater, [elder,] the son of Aristobulus, whom his father slew. Josephus doth no where call him Herod, it may be, because he had a brother who was king of Chalcis, whose name was Herod. This man was incensed to afflict the Church not so much for any love he had to religion, as that by this means he might flatter the common people which did otherwise not greatly favor him; or rather, he was moved hereunto with tyrannical cruelty, because he was afraid of innovation, which tyrants do always fear, lest it trouble the quiet estate of their dominion. Yet it is likely that he did shed innocent blood, that, according to the common craft of kings, he might gratify a furious people; because St. Luke will shortly after declare that Peter the apostle was put into prison that he might be a pleasant spectacle.

He killed James. Undoubtedly the cruelty of this mad man was restrained and bridled by the secret power of God. For assuredly he would never have been content with one or two murders, and so have abstained from persecuting the rest, but he would rather have piled up martyrs upon heaps, unless God had set his hand against him, and defended his flock. So when we see that the enemies of godliness, being full of fury, do not commit horrible slaughters, that they may mix and imbrue all things with blood, let us know that we need not thank their moderation and clemency for this; but because, when the Lord doth spare his sheep, he doth not suffer them to do so much hurt as they would. This Herod was not so courteous, that he would stick to win peace or the people’s favor with the punishment of an hundred men or more.

Wherefore, we must think with ourselves that he was tied by one that had the rule over him, that he might not more vehemently oppress the Church. He slew James, as, when any sedition is raised, the heads and captains go first to the pot, (750) that the common riff-raft may by their punishment be terrified. Nevertheless, the Lord suffered him whom he had furnished with constancy to be put to death, that by death he might get the victory as a strong and invincible champion. So that the attempts of tyrants notwithstanding, God maketh choice of sweet-smelling sacrifices to establish the faith of his gospel. Luke calleth this games which was slain the brother of John, that he may distinguish him from the son of Alpheus. For whereas some make him a third cousin of Christ’s, who was only some one of the disciples, I do not like of that, because I am by strong reasons persuaded to think that there were no more. Let him that will, repair to the second to the Galatians. Therefore, I think that the apostle and the son of Alpheus were all one, whom the Jews threw down headlong from the top of the temple, whose death was so highly Commended for his singular praise of holiness.

(748) “ Perpetuam. quietem,” perpetual rest.

(749) “ Vacationem,” discharge.

(750) “ In duces et capita animadverti solet,” punishment is usually inflicted on the heads and captains.

Fuente: Calvin’s Complete Commentary

DEFEATING A MAN-MADE PROGRAM

Acts 12, 13.

Interpreting our theme, The Holy Spirits Method of Defeating a Man-made Program, in the light of our text, I call your attention to The Persecution of the Church, The Prayers of the Church, and The Progress of the Church, as revealed in this Scripture.

THE PERSECUTION OF THE CHURCH

Now about that time Herod the king stretched forth his hands to vex certain of the Church.

And he killed James the brother of John with the sword.

And because he saw it pleased the Jews, he proceeded further to take Peter also (Act 12:1-3).

Herods mind was the mind of madness. He was but two removes from Herod the Great, being his grandson; and he had inherited from that notable sire both his strength and his weakness, his superiority and his sins. The elder Herod destroyed his unhappy wife, murdered his own children, executed every man or woman that remotely imperiled his throne, behaved himself with such madness that it became a current speech, Better be Herods pig than his son. Taste for blood is often an inherited taste. Murderous fathers beget murderous children, and the children of mad men are often themselves the subjects of madness. Herod the Great slew his wives and his children; his son caused to be put to death all the male children born about the time of Christs birth, and now his sons son is lifting his hand against the Church as his father had against the Child Jesus. Truly the Church is faring, and must forever fare, as its Lord. Discipleship demands courage, and victories are often but the fruit of death.

Herods method was the method of murder. Like his sires, he argued not with the pen or tongue; his speech was the sword. The Jews were accustomed to stone to death, and while Herod was a Jew, strict in his Jewish observances, he relies upon the sword and makes it his weapon, not alone against his enemies from without his kingdom, but against the believers within the same. From the beginning the devil has attempted the impossible, namely, to destroy the Church. He has moved the gates of hell against it. He tried to destroy the seed of Abraham and thereby nullify the Messianic promise; he tried to destroy the seed of David and thereby defeat the fulfilment of prophecy; he tried to destroy the Church and thereby delay the coming of the Kingdom, and his method was murder. He was a murderer from the beginning.

Men often wonder why, with all of our advanced civilization, murder continues. People are often surprised and astounded that Christianity should meet oppositionChristianity, the one religion that is no respecter of persons; that seeks to help all; that assuages sorrows, forgives sin, saves souls. Why should it be opposed? The answer is: Satan lives and hates, and God and His Church are the special objects of his enmity. As long as Satan remains unchained the Church of God will be both opposed and persecuted. The Christian will find his pathway disputed, and Christ Himself will be confronted by a foeman. Herod is but the medium of Satans mind, the instrument of personalized enmity, and Herod is only a sample of satanic agents set in opposition to Gods program.

Herods motive was political popularity. His sires had secured offices by dark and devious ways and had retained the same by the destruction of all opponents. The lust of power was the largest thing in their lives. While subject to the lust of the flesh and the lust of the eye, the dominating passion with them was the pride of life. Perhaps not in all human history has any house been more ambitious, and in all history few houses have been more bloody, and in all history no house has more ardently opposed the Church of God. The present day hatred of the Church is the spirit of Herod reincarnated; the present-day persecution of saints is Herodism revived; but as Herod failed to extinguish the Church, so the gates of hell shall not prevail against it.

If you would know the secret of its power and of the Spirits method in putting through His program, take up the next point.

THE PRAYERS OF THE CHURCH

Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him.

And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.

And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.

When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

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.

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

And when she knew Peters voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.

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

Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode (Act 12:5-19).

The Church made incessant prayer. It is instructive! Prayer was made without ceasing. That is the way to pray! Importunate prayer prevails! Prayer was made without ceasing of the Church. That is the fellowship of prayer. Where two of you are agreed as touching anything they shall ask on earth, it shall be done of My Father which is in Heaven. Prayer is the one place where the Scripture promise is most pertinentOne shall chase a thousand and two shall put ten thousand to flight.

Unto God. He is the one to whom to address our prayers. His ear is not heavy that it cannot hear. His arm is not shortened that it cannot save. Peter was the special object of the petitions. All prayer should be specific! When you come before God come with definite appeals and your success is assured.

The angel of the Lord opened the prison.

Behold the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.

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 (Act 12:7-12).

That is a remarkable statement. One marvels that it could be. Seldom was such power set in operation against a poor, weak man. He was in the inner prison; he was sleeping between two soldiers, doubtless chained to them. Keepers were keeping the door before the prison. A quarternion of soldiers was charged with his safety.

What a compliment! The world knows its peril when it comes to oppose God. It realizes the strength that may be with the weakest if that weak one is but with Him. An ignorant, unlearned fishermanno political following, no silver, no gold, no position at courtand yet how they fling around him iron gates; how they lay upon him iron chains; how they set a watch before the doora quarternion of soldiers! How complimentary! If God be for us, who can be against us? Doubtless Herod had heard how the soldiers had failed to keep a dead Man in His grave. Who then can tell what a living man will do, especially when that living man is the apostle of the dead one risen to life again? The certainty of one miracle makes the probability of another. Escape of the leader makes more likely the slipping of the follower. Herods thought was, Hold him fast! But who was equal to the task? Who could prevent an angel from passing iron bars and doors? Who could prevent an angel from waking a sleeping saint? Who could prevent an angel from leading him quietly forth to the streets? Who would dare to attempt it, since it is known that that angel is no other than the Lord Himself? The greatest folly of which men are ever guilty is that of fighting against God. Who is Herod when the angel of the Lord comes? What avails a quarternion when the angel of the Lord leads? One day angels of the Lord will gather out of the Lords Kingdom all them that offend, bind them in bundles and burn them. Who will hinder? Who can help when judgment comes?

Herods minions, not Peter, perished. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode (Act 12:19).

There is a saying, It is the unexpected that always happens. But to wrong-doers the expected commonly comes, namely, judgment. You will recall at the time of Antiochus Epiphanes about 171 B. C., a rumor shortly reached Jerusalem that he was dead. On the circulation of that report, great rejoicing took place and the Jason party gathered courage knowing that the people detested Menelaus. With a thousand men they carried the walls, slew their opponents, and drove Menelaus into the castle. But a sudden turn of affairs enabled the latter to get the upper hand and Jason was driven out and retreated to a strange land where he died, detested by all. Judgment is forever overtaking the wicked. The sentence of Scripture is that, he shall not live out half his days. Take Antiochus Epiphanes himself, after harrying and persecuting the people of God through a long period, was finally brought to judgment. His death was too horrible to describe. As a raving maniac, consumed with evil diseases, he went to the most dishonored of graves. When the three Hebrew children were adjudged to die, the furnace was heated seven times hotter than was wont, and Nebuchadnezzar, full of fury

commanded the most mighty men that were in his army to bind Shadrach, Meshach and Abednego, and to cast them into the burning fiery furnace.

Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.

Therefore because the kings commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.

And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.

Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.

He answered and said, Lo I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God (Dan 3:20-25).

In the same Book we have the record of the attempt of the one hundred and nineteen presidents against the life of the Prophet Daniel. By lying words and fulsome flatteries they secured a decree from the king that gave promise of Daniels death at the mouths of lions. From that prison, however, Daniel came forth unhurt, God having sent His angel to shut the lions mouths. But into that same den and by the decree of the same king, there was brought those men which had accused Daniel, and

they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den (Dan 6:24).

The lesson here is clear

Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity.

For they shall soon be cut down like the grass, and wither as the green herb.

Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.

* * I have seen the wicked in great power, and spreading himself like a green bay tree.

Yet he passed away, and, lo, he was not; yea, I sought him, but he could not be found (Psa 37:1-3; Psa 37:35-36).

THE PROGRESS OF THE CHURCH

The powerful opponent was permanently removed.

And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the kings chamberlain their friend, desired peace; because their country was nourished by the kings country.

And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.

And the people gave a shout, saying, It is the voice of a god, and not of a man.

And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

But the Word of God grew and multiplied (Act 12:20-24).

There are some men whose position, influence and fury a Christian is tempted to fear, but why? If God be for us who can be against us? The Sultan of Turkey once decreed that every missionary must be driven from the land. A brother, greatly distressed by that declaration from so authoritative a source, reported it to his companion in labor, and had the pertinent and faithful reply, But the Sultan of the Universe can reverse it! The next morning the news spread everywhere, The Sultan is dead! His successor in office never made mention of this decree and probably never knew of its existence and the progress of missions marched on.

But Thou, Lord, art most high for evermore.

For lo, Thine enemies, O Lord, for, lo, Thine enemies shall perish; all the workers of iniquity shall be scattered (Psa 92:8-9).

The progress of the Church created new Apostles. The catalogue of prophets and teachers at Antioch, was, Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Mansen, which had been brought up with Herod the tetrarch, and Saul (Act 13:1).

This was a magnificent company. The most of these men will make themselves to be heard from again and again. New apostles are forever needed by the Church of God and the ascended Christ is not unmindful of His prerogatives, nor does He fail in His appointment of Prophets, Apostles, Evangelists, Pastors and Teachers. These are His gifts to the Church. When the new minister gets his Divine appointment, no man can imagine what it may mean to the Church of God. Think of William Carey, a shoe cobbler, but touched by the Holy Spirit and made an apostle to the continent of India. Think of Hunt, who went as a plain preacher of the Gospel to Tahiti. For fourteen or fifteen years missionaries had labored there without a convert. Desolating wars were spreading over the continent. The most awful idolatry, sensuality, ignorance and brutality, with everything else that was horrible, prevailed, and the Word of God seemed to have made little impression upon the degraded inhabitants. The Gospel of John had just been printed and Mr. Hunt read from the manuscript translation the third chapter, and coming to the sixteenth verse, the chief, listening, stepped out from the rest and asked, Would you read that again? Once more he asked, Would you repeat it for us? That was the beginning of a revival which swept the entire island and brought thousands of men to Christ.

The Telugus sat in darkness, but John Clough was used of God as a missionary to them and through him thousands of them were turned to the Lord.

Moody was a mighty apostle in America, and when he passed away the gap made by his going was great, and for a long time it looked as if it could not be filled, but God brought from unknown sources younger men who have gloriously carried on, and to-day Moodys church and Gospel work survives and waxes. Beyond all debate, one of the fundamental things in the progress of the Church of God is the new prophet and new apostle. Each generation needs him and the ascended Christ is not neglectful.

The preaching of the resurrection extended the revival (Act 13:9-52).

We need not stop upon each particular verse in this somewhat lengthy report of the labors of Paul and his companions. The key to it all is in the twenty-third verse, God according to His promise raised unto Israel a Saviour, Jesus. The positive proofs of His Deity and His redeeming power is in the thirtieth verse, God raised Him from the dead. You may turn back through the Book of Acts; every time you have a revival it is the product of preaching Jesus risen from the dead.

To this fact the Apostle recurs again and again. God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written (Act 13:33). The thirty-fourth verse repeats it in another form; the thirty-fifth in still a further form. Thirty-six to thirty-eight further emphasize it. The next Sabbath day came almost the whole city together to hear the Word of God. The publicity of that Word was the fact that Christ was risen. In that fact also was the power of the Word published throughout all the region. We have prayer leagues in the interest of an extended revival. We have man-made programs looking to the production of such a revival. Practically every denomination in the country is talking about and planning for a great spiritual revival. Many of the men who belong to the officialdom of ecclesiastical organizations do not so much as believe in the actual resurrection of Christ from the grave. Prayer on the part of people who doubt that historic fact is an impotent pleading. Only a risen Christ can work a revival. Only an ascended Christ can send down His Spirit to quicken the souls dead in trespasses and sin. Only an interceding Christ can bring the Church to its birth, favor and foster its life. Where the resurrection is preached in the power of the Spirit, the revival is assured. Where it is denied, spirituality is dead and the Church is in decay, and the Holy Ghost gone!

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL REMARKS

Act. 12:1. About that time (compare Act. 19:23).I.e., before, or about the time of, the arrival of Barnabas and Saul at Jerusalem (Act. 11:30). The incidents recorded in this chapter seem to have occurred during the stay of these brethren in Jerusalem (Act. 12:25). As the predicted famine broke out under Cuspius Fadus, who was sent to Juda after the death of Agrippai.e., after August 6th, A.D. 44the visit of Barnabas and Saul most likely took place before Agrippas death. Herod the king.Herod Agrippa I. was the son of Aristobulus and Bernice (Jos., Ant., XVII. i. 2; Wars, I. xxviii. 1), a nephew of Herod Antipas and grandson of Herod the Great (see further in Homiletical Analysis). To vex certain of the Church.Better, to maltreat certain of (lit., from) the Church, conveying the idea of proceeding from, and hence belonging to. James the brother of John.The elder of the two sons of Zebedee (Mat. 4:21; Mat. 10:2), and to be distinguished from James the Less (Act. 1:13), as also from James the brother of our Lord (Act. 12:17; Act. 15:13; Act. 21:18; Gal. 1:19). Jamess martyrdom fulfilled our Lords words in Mat. 20:23. It was wonder Herod killed no more, seeing this took so well with the people (Trapp). That so little is said about this apostles martyrdom has been explained (Weizscker), though wrongly, on the grounds partly of Lukes want of knowledge concerning the incident (which is hardly likely, since he knew both John and Paul), and partly of the unhistorical character of the narrative which, it is said, was composed mainly for the glorification of Peter.

Act. 12:3. It pleased the Jews.This remark is assigned, though without cause, to Lukes pragmatism, and pronounced inaccurate (Hausrath, Holtzmann), on the ground that somewhat later the Pharisees in a particular instance sided with the Jewish Christians against the Sadducees (Jos., Ant., XX. ix. 1), as if popular bodies were not proverbially variable in their judgments and actions! The opinion is as likely to be correct (Zeller) that Herod found the murder of James to be not so popular as he at first imagined, and accordingly winked at Peters liberation from prison!! The days of unleavened bread.The festival of the Passover, so named because of the injunction to remove leaven from the house during its continuance (Exo. 12:15; Exo. 8:7).

Act. 12:4. For Easter read the Passover, meaning not the paschal supper (Wieseler), but the whole period of the festival. To the people.To gratify them by the spectacle of his execution.

Act. 12:5 The Church.(See on Act. 2:47; Act. 5:11; Act. 8:1; Act. 11:26.) Now a large community which must have assembled in different buildings throughout the city. Without ceasing.Rather, earnestly, , a word of later Greek, signifying that which is stretched, hence intent or fervent.

Act. 12:6. The same night.Emphatic, the night before the day on which Herod contemplated making his exhibition of the Apostle. Sleeping between two soldiers.Two of the quaternion entrusted with his keeping (Act. 12:4). Bound with two chains.I.e., by one to each soldier. The keepers or guards before the door were the other two soldiers of the company of four. This, the Roman method of imprisonment, custodia militaris (which, however, usually fastened the prisoner to only one soldier), as indeed imprisonment of any kind, was unknown to the Mosaic law. The kings were the first to introduce this form of punishment, especially for the chastisement of free-speaking prophets (2Ch. 16:10; Jer. 20:2; Jer. 32:2).

Act. 12:7. The or an angel of the Lord.The various attempts to explain Peters deliverance on natural grounds are all unsatisfactory (see Homiletical Analysis). The light which shined in the prison, lit., house (a euphemism), was the usual supernatural radiance or glory of the Lord that encompassed angelic visitors to earth (Luk. 2:9; Luk. 24:4; Mat. 28:3).

Act. 12:8. Gird thyself, etc.Shows Peter had divested himself of his outer coat or tunic and shoes before lying down to sleep.

Act. 12:10. The first and the second ward, or watch.I.e., the two soldiers stationed at the door of Peters cell, and two others posted near the iron gate which led out to the city. The situation of the prison is unknown.

Act. 12:11.Suggests that until the angel had left him Peter had not come to himself, or recovered his ordinary consciousness, lit., become in himself. The expectation of the people of the Jews reveals that the populace were now against the apostles, and eagerly looking forward to Peters execution; changed times since Act. 4:21.

Act. 12:12. Considered the thing.Better, having become aware of , what had happened. Whether John whose surname was Mark was the second evangelist is uncertain, though he is commonly supposed to have been the Mark whom Peter terms his son (1Pe. 5:13), i.e., spiritually, as having been converted through his instrumentality. He was sisters son (rather, cousin) to Barnabas (Col. 4:10), whom he accompanied on an evangelising tour, after Barnabas had separated from Paul on his account (Act. 15:37; Act. 15:39). He had formerly attended these two missionaries as far as Perga, and there deserted them (Act. 13:13).

Act. 12:13. The Greek name, Rhoda, Rose, does not prove that the maid who acted as portress was not a Jewess (see on Act. 1:23). The office of doorkeeper among the Jews was commonly assigned to a female (Joh. 18:16).

Act. 12:14.Peter must have spoken, perhaps told his name, to cause his voice to be recognised.

Act. 12:15.The doctrine of tutelary angels (see Homiletical Analysis) is neither affirmed nor denied, but simply cited as a popular opinion (compare Mat. 18:10).

Act. 12:17. Went to another place.Hardly in the city (Meyer), but outside of it, though not to Rome (Catholic expositors), or Antioch (Kuinoel)perhaps to Babylonia (Nsgen), or some one of the cities of the Diaspora named in his first epistle (Act. 1:1) (Zckler). The place of Peters concealment would no doubt, for prudential reasons, at first be kept secret, and might easily have been unknown to Lukes informant.

Act. 12:19. Put to death.Should be led awayi.e., to execution.

HOMILETICAL ANALYSIS.Act. 12:1-19

The Days of Unleavened Bread; or, the Persecution of the Church

I. The imprisonment of Peter.

1. When it happened.

(1) About that timei.e., about the time when Barnabas and Saul went up to Jerusalem.

(2) In the days of unleavened breadi.e., during the Passover festival, which continued seven days, and was so named because during its currency no leaven was allowed in Jewish houses.

(3) Shortly before or after the death of Herod.
(4) Hence about the spring, end of March, or beginning of April, A.D. 44.
2. To whom it was due. Herod Agrippa the First, that vile Oriental, as Renan styles him (The Apostles, p. 199), Aristobuluss son, and Herod the Greats grandson, who on the accession of Caligula, A.D. 37, received the title of king with the former possessions of Philip and Lysanias (Luk. 3:1), at a later period the tetrarchy of Antipas, and later still, in A.D. 41, from Claudius, Samaria, and Juda; so that, like his grandfather, he swayed the sceptre of kingly authority all over Palestine, besides possessing a royal residence in Jerusalem with an income of twelve million drachm (see Hints on Act. 12:1).

3. By what motive inspired. A desire to please the Jews. Anxiety to win the favour of his Jewish subjects had already caused Agrippa I. to unsheath the sword against the Christians, and even to behead the son of Zebedee, James the Just, whose execution tradition (Jerome) places on the 15th Nisan, or the anniversary of the Crucifixion. Combined with this was more than likely a fanatical zeal for the Jewish religion which he personally affected, and which, it has been well said (Renan), inevitably led a weak prince like him to become a persecutor.

4. In what manner carried out. Having been arrested, the apostle was securely lodged in the Tower of Antonia on the north-west corner of the Templea fortress originally built by John Hyrcanus for a residence, and subsequently enlarged by Herod the Great in a magnificent manner. Four quaternions of soldiersi.e., sixteen warriors were told off to guard the apostle lest an escape or a rescue should be attempted and perhaps effected. Clearly Herod was afraid of the Christians or of the Christians God, or of both. Had Peters captors regarded him as a common every-day criminal, they would have deemed it preposterous that sixteen soldiers or even four at a time should be required to keep him safe. That such unusual precautions were judged necessary is one of those indirect and latent marks of historic truth with which this narrative abounds, and which are even more valuable than direct proofs, because of being undesigned (Whitelaw, The Theological Monthly, No. 24, p. 406).

5. For what purpose intended. To keep him securely till the feast was passed, when he should be brought forth before the people and despatched into the other world after James. Agrippa, being a pious sovereign who had begun to attend to his devotions (Renan, The Apostles, p. 200), suffering not a day to pass over his head without its appointed sacrifice (Josephus, Ant., XIX. vii. 3), would not profane the sanctity of the season by an act of bloodshed. Beautiful piety! Besides, the spectacle could be performed with as much effect when the festival had closed and before the congregated crowds dispersed to their homes. Behold, another Solomon arisen in the land!

6. To what action it led. It set the Christian community a-praying for their incarcerated leader. Had Agrippa known, that calling in of Heavens aid on behalf of Peter and against him was ominous. Where is the creature that can stand when God Almighty takes the field against him? Judged by ordinary standards, the fate of Peter was sealed. The probability of his escaping the headsmans axe was small, if not absolutely nil. Nevertheless, as people who had not been initiated into modern science, and in their lack of nineteenth century culture saw no irreconcilable contradiction between the reign of law and answers to prayer, but believed that all things were possible with God, the Jerusalem disciples betook themselves to besieging Heaven with their outcries and their supplications, appealing with exquisite navet to Him in whose hands were all mens lives, those of kings as well as common men (The Theological Monthly, No. 24, p. 407).

7. How it affected the prisoner. Incarceration was for Peter unfortunately no new experience (Act. 4:3; Act. 5:18); and although in the present instance grounds existed for apprehending that he would never leave his cell till he was marched forth to die, it does not appear that the prospect filled him with dismay or even disturbed his nocturnal slumbers. That Peter exhibited such quietness of spirit when on the verge of martyrdom was a proof that he was then a better man than he had been when, after having boastfully exclaimed, Lord, I will lay down my life for Thy sake, to save his skin he first ran away and then denied his Master with oaths and curses (Ibid., p. 406, 407). See Hints on Act. 12:6.

II. The deliverance of Peter (Act. 12:7).

1. Brought about in answer to prayer. Renan, who has scruples about the angel, and is silent concerning the Churchs prayers, for reasons not specified, nevertheless entertains no doubt that Peter was lodged in the Tower of Antonia by command of Agrippa I., and that on the night before the morning fixed for his execution he escapedin this agreeing with such critics as Zeller, Weizscker, and others, who, while rejecting what they style the mythical embellishments of the story, do not question that Peter was both imprisoned and made his escape; but if between these two occurrences, the imprisonment and the escape, it really happened that the Church prayed as above described, it will be hard to convince an ingenuous mind that Peters deliverance was not something more than a happy coincidence, was not a conspicuous fulfilment of that Scripture which says, Before they call I will answer, and while they are yet speaking I will hear (Ibid., pp. 407, 408).

2. Effected by miraculous intervention. Exactly this was Peters own account of the matter to his friends assembled in the house of John Marks mother (Act. 12:17). Lukes reportof the descent of the angel into Peters cell, of the falling off from Peters hands of the chains with which he was bound, etc., etc. (Act. 12:7-11), was probably derived from Peter himself or from John Mark, whom he subsequently met in Rome (2Ti. 4:10-11); and unless his report is to be set aside as utterly unhistoricaland Renan admits it is so lively and just that it is difficult to find in it any place for prolonged elaborationit will need to be conceded that Peters rescue was brought about by miracle. Other explanations of a naturalistic sortsuch as the bursting open of the prison by a flash of lightning or an earthquake (Hegel), as at Philippi (Act. 16:26), the bribing of the apostles guardians by the apostles friends, or the conniving of the former at Peters escape through sympathy for him or hatred of his persecutor (Eichhorn, Ewald), or finally some unknown but still natural cause (Renan, Zeller, Weizscker, Beyschlag), are insufficient to account for the incident, unless first the credibility of the record be broken down. To challenge the authenticity of this portion of the Acts on the ground that it relates what is supernatural is to beg the question at issue.

3. Confirmed by the trustworthy character of the narrative. In addition to those already indicated, the following signs of verisimilitude in the story may be pointed out.

(1) The return of Peter to the house of John Marks mother (Act. 12:12), a statement which receives explanation from the circumstance that John Mark was one of Peters spiritual children (1Pe. 5:13).

(2) The behaviour of Rhoda (Act. 12:13), which points to the equal footing upon which bond and free had by this time begun to stand in the early Christian Church (Act. 2:44; Act. 4:32; compare Lechler, Apostolische Zeitalter, p. 323).

(3) The exclamation concerning Peters angel (Act. 12:15), which harmonises with the well-known belief, then current among the Jews, that every true Israelite had specially assigned to him a guardian angel, who, when he appeared in human form, assumed the likeness of the man whom he protected (Plumptre).

(4) Peters instruction to report what had happened, unto James and the brethren (Act. 12:17), which is exactly what one would have expected from the prominent position in the Church at that time held, according to both Luke (Luk. 15:13) and Paul (Gal. 1:19; Gal. 2:9), by the brother of our Lord.

(5) The excitement among the soldiers when it was discovered that Peter had escaped (Act. 12:18), which could hardly have arisen had an earthquake happened or had they themselves been privy to his flight. The idea of their pretending an excitement they did not feel is out of the question.

(6) The fruitless search of Herod for his prisoner (Act. 12:19), which shows at least that Peter had been delivered.

(7) The execution of the guards for allowing him to escape (Act. 12:19), which abundantly attests that they had not been able to prevent Peters release.

Learn.That Christs Church and people will certainly suffer persecution.

2. That both have strong encouragement to pray.
3. That it is better to have angels on ones side than soldiers.
4. That Christ is as able as ever to watch over and defend His Church and people.
5. That whatever deliverances are enjoyed by either should be thankfully acknowledged by both.

HINTS AND SUGGESTIONS

Act. 12:1. The Persecution of the Church by Agrippa.

I. The persecutor.Herod Agrippa I.His character.

1. A heathen. Addicted to public games, musical festivities, and gladiatorial combats.

2. A hypocrite. If he practised the outward forms of piety it was not because he loved them. Jost (Geschichte Judenthums, i. 420) relates that once when reading in a public service, One from among thy brethren shalt thou set king over thee; thou mayest not set a stranger over thee which is not thy brother (Deu. 17:15), Agrippa burst into tears, and that the people cried out, Be not distressed, Agrippa, thou art our brother. This incident Plumptre cites as an illustration of Herods sensitiveness to praise or blame; if authentic, it may, with as much reason, be interpreted as showing that this pious sovereign, like other potentates that have lived since, was a skilful actor and knew how to play a part.

3. A hater of Jesus. He had inherited the passion of hostility against Jesus from his fathers, one of whom, Herod the Great, had persecuted the child Jesus, and another, Herod Antipas, had beheaded John the Baptist (Besser: Bibel Stunden, III. i. 588).

II. The persecuted.The Church in Jerusalemi.e., the Church

1. At its headquarters. Paralysed at the centre, Herod doubtless thought it would become inactive at its extremities.

2. In its leaders. These cut off, the king may have reasoned, the followers would be dispersed.

III. The persecution.

1. Its motive.

(1) To gratify his own hatred of the new faith.
(2) To ingratiate himself with his Jewish subjects.
2. Its time.

(1) When the Church was forming for itself a new centre of operations at Antiochwhich showed how greatly Herod had miscalculated.
(2) When the Church at Jerusalem was becoming distressed on account of the impending faminewhich shows how God sometimes allows the trials of His people to multiply when these are least able to bear them.
3. Its form.

(1) Violent death for James.
(2) Unjust imprisonment for Peter.
(3) Cruel harassment for the disciples.

Act. 12:2. The Death of James.

I. Early.About ten years after the Ascension; a testimony to his ripeness in grace (Mat. 20:23). James died first, John last, of the Twelve.

II. Violent.Probably by decapitation; a fulfilment of the Saviours promise.

III. Sudden.No reason to believe he either languished long in prison or was put to the trouble of a trial, though Clement of Alexandria and Eusebius of Csarea say there were both an accusation and a defence.

IV. Lonely.Hardly likely he had the presence of any friends except God and Jesus Christ to comfort or cheer him at the fatal moment. Yet these, one need not question, would not be absent.

V. Submissive.Not to be doubted that James met his doom without a murmur. Tradition speaks of the fortitude exhibited by him on the way to excution as having led to the conversion of the officer who guarded him (see below).

VI. Triumphant.If the Saviour manifested not His glory to His dying servant as He did to Stephen, He assuredly left not that servant to meet the headsmans axe without the inward supports of His grace; and if the heavens opened not to Jamess mortal vision in the death hour, unquestionably they would roll back their pearly gates to receive his departing spirit.

VII. Lamented.If uncertain whether he had a burial at the hands of devout men as Stephen had, little question may be entertained that devout men made great lamentation over him.

VIII. Remembered.Where the precious dust of the slaughtered disciple found a resting-place has not been told. No reason to suppose the Armenian convent within the walls of Jerusalem covers the spot. Yet the existence of such a shrine witnesses to the affectionate regard with which the Christian Church has preserved the recollection of her apostolic martyr.

Note.Clement and Eusebius report an incident connected with the martyrdom of James, which, if true, lends a pathetic interest to the tale. Struck by the calm fortitude of his prisoner, the officer who guarded the apostle, or, according to another version, the false witness who had testified against him, was moved to repentance, confessed Christ, and was led forth along with the apostle to be put to death. On the way to the scene of judgment, having asked the apostle to forgive him, he was at once pardoned; the apostle, having paused, looked upon him with a glance of love, embraced him and kissed him, with the words, Peace be to you!

James the Brother of John.

I. Honoured in the family to which he belonged.

1. His father, Zebedee, a well-to-do fisherman on the sea of Galilee (Mat. 4:21).

2. His mother, Salome, one of the pious women who had cast in their lot with Christ (Mat. 20:20).

3. His brother, John, the beloved disciple who leaned on Jesuss bosom (Joh. 13:23).

II. More honoured in the office which he bore.The apostleship. An office which

1. Admitted him to closest personal intimacy with Christ (Joh. 15:15).

2. Opened up before him a wide sphere of service for Christ (Joh. 15:16).

3. Conferred on him high privileges from Christ (Luk. 5:10; Mar. 1:29; Mar. 5:37; Mat. 17:1; Mat. 26:37).

III. Most honoured in the crown of martyrdom he received.

1. After a short period of service. He was called to his reward, not so soon as Stephen, but much earlier than Peter or John

2. Probably without much pain. Not like Stephen stoned to death, but most likely beheaded with a swift and sudden stroke.

3. Certainly with great glory. The crown of martyrdom was for him a crown of life (Rev. 2:10), a crown of righteousness (2Ti. 4:8), a crown of glory (1Pe. 5:4).

Act. 12:5; Act. 12:12. The Prayers of the Church should be

1. Addressed to God. A not unnecessary reminder.

2. By a united congregation. United, if not in place, in purpose and heart.

3. In an earnest spirit. Not formally, but sincerely, as if the suppliants meant them, which they do not always.

4. For ministers of the Gospel. Not excluding all sorts and conditions of men (1Ti. 2:1), but specially for ambassadors of the Churchs King and Head (Eph. 6:19).

5. That they may be delivered from unreasonable and wicked men (2Th. 3:2). If in any measure faithful to their calling, ministers will be exposed to trouble from such. 6. That their lives may be prolonged. If not for their sakes, for their Masters and for the sake of their work. If any lives are valuable to a community, those of good ministers of Christ are. And

7. That their usefulness may be increased. A true minister desires not personal advantage, fame, or wealth, but growing ability to serve in the Gospel (2Co. 12:14).

Act. 12:6. Sleeping on the Eve of Martyrdom.Illustrations:

1. In the beginning of the Marian persecution, writes Froude (History of England, v. 488), Rogers was to break the ice, as Bradford described it. On the morning of the 4th of February (A.D. 1555), the wife of the keeper of Newgate came to his bedside. He was sleeping soundly, and she woke him with difficulty to let him know that he was wanted.

2. Those acquainted with Scottish history will recall the last sleep of the great and good Argyll in Edinburgh prison before he stooped his honoured head to the loaded axe of the maiden.
3. A tradesman of Lyons, of the name of Grivet, was, during the reign of terror in France, sentenced to death, and brought into the cave of the condemned, where were several others who with him were to suffer next morning, and who, on his arrival, pressed round him to sympathise in his fate and fortify him for the stroke he was about to encounter. Come and sup with us, said they, this is the last inn in the journey of life; to-morrow we shall arrive at our long home. Grivet, who was calm and composed, accepted the invitation, supped heartily, and then, retiring to the remotest corner of the cave, buried himself in the straw and went to sleep. The morning dawned, the other prisoners, tied together, were led away to execution, without Grivet, who was fast asleep, not perceiving anything or being perceived. The door of the cave was locked. On awakening he felt astonished to find himself in perfect solitude. Four days passed without any new prisoners being brought in. During these days he subsisted on provisions which he found scattered about the cave. On the evening of the fourth day he was discovered by the turnkey, who reported his omission to the judges. In a moment of leniency these set the prisoner at liberty (Percy Anecdotes).

Act. 12:12. The Church in Marys house.A study for present-day congregations.

I. Numerously attended.Many were gathered together. A healthful sign of piety when Christs disciples forsake not the assembling of themselves together (Heb. 10:25)a practice greatly declining at the present day. The advantages of social worship are too obvious to require detailed rehearsal. The worshipper frequently forgets that even though he may not himself derive benefit from the services of the Christian sanctuary, he may by his presence impart benefit to his fellow-worshippers. Besides, apart from benefit either given or received, it is the duty of Christs people in this way to honour their exalted Lord.

II. Seriously occupied.The assembled disciples were praying. Prayer, though not the sole, yet an important, part of public worship, and should be conducted with intelligence, solemnity, and earnestness. Amongst the objects of a Churchs supplications place should be found for all that concerns the welfare of the Church itself, its pastors and teachers, its members and adherents, the progress of the spiritual life among believers, the extension of the gospel in the world.

III. Delightfully surprised.By Peters appearance in their midstno doubt an answer to their prayers. So will praying congregations and praying individuals experience similar surprises, if only their prayers be united, believing, and in earnest (Mat. 18:19; Joh. 14:13; Jas. 1:5).

IV. Wonderfully instructed.By Peters story of the Lords dealings with him in prison. So should Christian pastors edify their congregations by occasionally relating their own experiences and always giving their hearers the benefit of those higher views of truth and duty into which they themselves have been led (1Pe. 4:11).

V. Suddenly let.Peter departed and went into another place. It would certainly be wrong to derive from this an argument against a stationary and in favour of a circulating ministry; but the incident may be used to recall the thought that here the Churchs ministers, like the Hebrew priests, are not suffered to continue by reason of death (Heb. 7:23).

Act. 12:13. A Maid named Rhoda.

I. A slave girl and yet a Christian.Christianity adapted to the deepest wants of all sorts and conditions of men. Believers of all ranks and degrees may be found within the Church of Jesus Christ.

II. A servant and yet attending a prayer meeting.Many regard the Churchs services as only designed for the leisured classes. But Christian devotion oils the wheels of all forms of industry.

III. A humble individual and yet the bearer of a joyful message.It is not the medium through which a communication comes, but the character of the communication itself that imparts to it its chief value. It is not the preacher that saves, but the gospel he preaches. Nor is great talent required for telling the glad tidings of the gospel. A very unimportant person may blow the trump of Jubilee.

IV. A weak woman, and yet able to do important service in the Church.Compare the service rendered to Naaman the Syrian by the captive maid (2Ki. 5:2-3). No one too insignificant to work in the Christian vineyard. Many of the noblest deeds are done by feeble folk. Women and children can do acts of high renown when inspired by love for Jesus Christ (Joh. 12:3; 1Co. 16:15).

Act. 12:17. The Three Jameses of Scripture; or, Three differing Types of Christian Service.

I. James the brother of John, the first apostolic martyr.A representative of the Churchs confessors. A type of those who serve Christ by sufferingan honour reserved for the few.

II. James the son of Alphens, or James the Little; also one of the Twelve, concerning whose life and labours nothing is known. A representative of those who fill humble and obscure stations in the Church. A type of those who serve Christ without attracting, or perhaps even seeking, the notice and applause of menan honour bestowed on the many.

III. James the brother of our Lord, the president of the Jerusalem Church.A representative of those who are called to fill public positions in the Church. A type of those who serve Christ by acting as the guides and leaders of their fellowsan honour mostly conferred on persons of special gifts. All sorts of servants are required by Christ to do His work in the Church and in the world.

Act. 12:1-17. Peters Deliverance.

I. We obtain a pleasing view of the deep and tender sense of brotherhood which pervaded the early Christian Church.This sense of brotherhood is one of the best gifts which the gospel brought to men. It is indeed the primary, unique element of the human race as a special, distinct creation. As a variety of intelligent creature, intended to carry still higher the proof of Gods creative wealth, the fact of its interlaced brotherhood, instinct with a common life, mutual love, and fully-shared joys, was its distinguishing feature. We know what a disastrous blow sin struck this distinguishing principle of human naturehow the members of the one family fell apart; how dissociation came into play, with all its destructive consequences. If reclamation should ever come for the race, if it should ever be started afresh upon a career of honour and blessedness, this principle must be called into life again. It must become the regulative power of human action. Men must be taught not only to know God as a Father, but each other as brothers, if they would attain to their true destiny. How beautifully did the early Church display this elevated, this transforming principle! How closely were they joined together! How constantly they assembled for mutual instruction! How tenderly they loved one another! Out of the fruitful soil of loving brotherhood sprang up the intense concern of the whole Church of Jerusalem for Peter, now in the hands of a relentless enemy. It is the true cement which binds Christians of every name and country together in an indissoluble bond.

II. We see the Church of Jerusalem in the attitude of prayer for an imperilled brother.The Christians of Jerusalem are described as constituting one Church. 1. It was a praying Church. When they had returned to the city from the Mount of Olives after witnessing the ascension of the Lord into heaven, they entered into an upper room, and all continued with one accord in prayer.

2. By the habit of prayer the Church was prepared for trying emergencies. While therefore Peter was being kept in prison, prayer was being made of the Church unto God for him. Here was a great emergency. It was a fair, full test of their faith. They had no carnal weapons with which to fight. They had no distinguished friends at court to whom they might appeal. They had no treasures to offer as a ransom for the valuable life.

3. They prayed in concert. All hearts were touched, all minds agreed; not two or three, but the entire Church of Jerusalem.

4. They prayed unceasingly. There was no relaxation of energy, no manifestation of doubt, no giving over of entreaty.

5. The prayer was not only unceasing; it was instant, earnestintense perhaps better expresses the meaning of the word. They prayed not coldly, nor over the fields, says John Calvin, but so long as Peter was in the conflict the faithful did what they could to help him, and that without wearisomeness. What a power is this intensity in the field of prayer!

6. They prayed to the point. It was all for Peter. Self was forgotten.

7. And to God direct they spoke. No living man is called on to help; no message is sent to Herod. They cast themselves on God nakedly; they invoke the Divine Power only. The case is urgent, and the mighty Presence alone filled the scene.

III. The appeal has been made, the Divine Power invoked; let us see the issue.W. C. Craig, D.D.

Herod and Peter.

I. God knows all about His children.Beyond the bare fact of Peters arrest, the disciples were in profound ignorance concerning him. The secrets of the Roman prison-house were well kept. But there was One whose seeing and knowing could not be hindered. God kept watch over Peter, knew in what corridor and cell he was confined, knew the names of the guards to whom he was chained, knew just where and when and how to send His angel to visit him. Peter had no occasion to feel solitary or forsaken. His best friend never let him for one moment out of His sight. Our recognised afflictions are not the hardest to bear. The tears we shed in secret, the disappointments of which we never speak, the sorrowful hearts which we hide under smiling facesthese are the things that test and strain the fibre of manhood. It greatly helps us to bear troubles like these, to remember that God knows all about them.

II. God keeps Himself informed about His children in order to help them.His knowledge is not accidental, nor the result of mere curiosity. He has it, and uses it to succour us in our times of extremity. He kept watch over Peter, in order that; when the right time came, He might deliver him from prison. We lose a partand the best partof the great truth of Providence by our false accentuation. Providence is Providencethe foreseeing and arranging that precedes helpful doing. No small part of the anxiety that disquiets us arises from our failure to apprehend this gracious method of the Divine working. Men have too mechanical an idea of life. They have a great deal to say about cause and effect. Our common blessings are supposed to come in what we call the order of nature. What we call nature is only the material form in which God embodies His will and power. The results of physical processes are only the Divine Word made flesh and dwelling amongst us. What we call law is only Gods method of working. In proportion as men realise that truth they get towards the heart of things. The Lord of Hosts is with us; the God of Jacob is our refuge.

III. When God helps His children He expects them to help themselves.It was easily possible for God, in working a miracle for Peters deliverance, to have wrought out every item of it. But that is not the Divine method. There were some things which the apostle could do for himself. He could obey the command to rise up quickly; he could gird himself and bind on his sandals; he could cast his garment about him, and follow the angel; he could find his own way, when the angel left him, through the well-remembered streets to the house of his friends. What he could not do for himself was done for him; what he could do he must do, or it would not be done. It is an old proverb, but a weighty one, that God helps those who help themselves. Men have a certain range of natural abilities, inside of which God does not step to interfere. We come into life equipped for its duties and responsibilities, and are not expected to let our furnishings rust from disuse. In the Divine economy of the universe, there is no provision for idle blood. Prayer is a power, but not such a power as allows men to fold their hands, and expect results which they might secure by the proper use of means within their grasp. We are workers together with God, and, so long as we are idle, the heavens keep silence. God will never do anything for man that man can do for himself.

IV. When God moves in behalf of His children no obstacle is too great for Him.Humanly judging, how many and what insuperable difficulties stood in the way of Peters deliverance! The prison was secure against assault; no mob could force its massive gates. The guards were deaf to either bribes or threats. Each one must answer with his life for the safe-keeping of the prisoner. The shrewdest strategist could contrive no plan of escape or rescue that held out the least promise of success. But how easy for God to do that which was impossible for man! He had but to will it, and the keepers were helpless and asleep. And yet how apt men always are to magnify what they call the impossibilities in the way of answers to prayer! They limit the range of their petitions to the things which it seems to them can be done, and have no heart to ask God for what seems too hard for them. Our philosophies of prayer often ignore the fact that Omnipotence is at the head of the universe. We try with the measuring line of human probabilities to determine the sweep of Almightiness. We have nothing to do with probabilities. The hand that holds all worlds is able to work beyond our thought. We must trust God fully. Herod and Peter stand as representatives of two distinct types of humanity. The one, in the worlds estimate, was rich, strong, and sovereign; the other was poor, weak, and a prisoner. The contest between them seemed most unequal. But God was on what men called the losing side, and that determined the issue. It is a truth to be remembered. In our schemes of life we give overweight to merely human advantages. Social position, wealth, natural capacityif we have these, we think that we are equipped for success. We are too hasty in our conclusion. The real question is Is God for us or against us? In Him are all the treasures of wisdom and righteousness. With Him nothing is too hard for us to compass or attain. Apart from Him, our brightest prospects are only dreams, without substance or warrant.Monday Club Sermons.

Act. 12:1-19. The Great Struggle; or, the powers of light and darkness in conflict.

I. The contending forces.

1. The powers of darkness. Represented by

(1) Herod the King.
(2) The Jewish people.
(3) The quaternions of soldiers.
2. The armies of light; represented by
(1) The angel of the Lord.
(2) The praying Church.
(3) The servant Rhoda.

II. The invisible commanders.

1. Of the powers of darkness, Satan, the spirit that now worketh in the children of disobedience (Eph. 2:2).

2. Of the armies of light, the Lord, the exalted Christ, who walketh in the midst of the seven golden candlesticks (Rev. 2:1), and who is a constant presence with His people (Mat. 23:20).

III. The important prize.The life of Peter.

1. That of his body, which was now imprisoned, which the arch enemy desired to cut off, but which the Lord of Glory determined to preserve.

2. That of his soul, which, on the one hand, was seriously threatened by the persecutions so thickly directed against him, but on the other hand was efficiently supported by the grace so richly manifested toward him.

IV. The ultimate victory.This lay completely on the side of Christ and His heavenly army.

1. Peters body was delivered from the prison. The purpose of Herod, the expectation of the Jews, the vigilance of the soldiers, were all outwitted.

2. Peters soul was also rescued from peril. Peter, it is known, continued faithful to the end, and eventually obtained the crown of life.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

AT JERUSALEM. Act. 12:1-24.

Persecution of Herod. James beheaded. Peter imprisoned. Act. 12:1-5.

Act. 12:1

Now about that time Herod the king put forth his hands to afflict certain of the church.

Act. 12:2

And he killed James the brother of John with the sword.

Act. 12:3

And when he saw that it pleased the Jews, he proceeded to seize Peter also. And those were the days of unleavened bread.

Act. 12:4

And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.

Act. 12:5

Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him.

Act. 12:1-2 Luke leaves the narrative of the two on their way to Jerusalem to travel ahead of them in his account to prepare our minds for the condition they were to face when they arrived. It was the year 44 A.D. and Herod Agrippa I had just been given his position as king over several provinces. (The history of the Herods as well as the emperors is of real interest and help to our study of this book). The king had the difficult task of ruling as a Roman and pleasing the Jews. The Christians or the church could very effectively serve the purpose of Herod; he could mistreat them and please the Jews and still give no offense to the Roman authorities. His plan of persecution was to put forth his hands to afflict certain of the church. It would appear that his plan was to strike at the leaders. James, brother of John, was the first victim. There is no trial recorded; a mere statement that James was slain with the sword.

Act. 12:3-5 As we have said, Herod was carrying out this persecution purely for selfish ends, i.e. to seek the favor of the Jews. Since Herod was a part Jewish such actions would suggest to the Jews that he truly was in sympathy with their beliefs. The death of James was heralded as a victory for the cause of Judaism.

When word of this reached the ears of Herod he immediately went a step further and imprisoned Peter. But alas, no swift execution could take place for the days of unleavened bread had started. If he were to please the Jews he must lay aside the work of slaughter that they might observe the Passover Feast. There were seven days following the eating of the Passover called the days of unleavened bread. In these days the spirit of the Passover was still present and they were made a vital part of the feast. (cf. Exo. 12:1-20).

Peter was made especially secure in the kings prison. Herod had doubtless heard of Peters previous experience in being released from prison; this time he would not escape. To insure this he was delivered to four quaternions of soldiers that they might act as his guards. Four men made up a quaternion.

While these sixteen soldiers set about their task of guarding Peter there were others who were looking to a higher and greater power than Herod the king, for Peters release. Prayer was made earnestly of the church unto God for him. This prayer meeting, as we shall observe later, was held in the home of Mary the mother of John Mark. The manner in which the soldiers guarded Peter is described in the sixth verse. It would seem that the four quaternions divided the hours up into four watches of three hours apiece every twelve hours. Thus Peter was chained between two men; half of the quaternion and the other two stood guard at the prison gates.

370.

Why leave the two on the road and take up the narrative of the events in Jerusalem?

371.

What was the date of the death of James?

372.

How could the Christians serve the purpose of Herod?

373.

Give a brief account of the life and rulership of Herod Agrippa I, (It will be necessary to use a Biblical encyclopedia for this answer.)

374.

Why could not Peter be put to death as quickly as James?

The miraculous release. Act. 12:6-11.

Act. 12:6

And when Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison.

Act. 12:7

And behold, an angel of the Lord stood by him, and a light shined in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands.

Act. 12:8

And the angel said unto him, Gird thyself, and bind on thy sandals. And he did so. And he saith unto him, Cast thy garment about thee, and follow me.

Act. 12:9

And he went out, and followed; and he knew not that it was true which was done by the angel, but thought he saw a vision.

Act. 12:10

And when they were past the first and the second guard, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed on through one street; and straightway the angel departed from him.

Act. 12:11

And when Peter was come to himself, he said, Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Act. 12:6-8 The seventh day of unleavened bread had come and gone and on the morrow Herod was to bring Peter and mock and slay him before the Jews. Peter was not anxious about the outcome of his imprisonment. His mind and heart were at rest in his Saviour. A few hours before he was scheduled to appear before a murderous assassin he was fast asleep in his cell. So sound asleep was the apostle that neither the appearance of the angel nor the light that shone into his cell awakened him.

375.

How did Herod make special provisions in the imprisonment of Peter?

Evidently the two guards were also fast asleep or else their eyes were holden. It was necessary for the angel to strike Peter to awaken him. When Peter finally opened his eyes he was greeted by his heavenly visitor with the words Rise up quickly. He immediately arose from his sitting position; as he did, the shackles that had bound him to his guards clattered to the floor.
Peter was following the instructions of the angel with no comment, like one in a trance. We shall see later that he thought it was all a vision. Gird thyself, and bind on thy sandals. The outer garment or cloak had been laid aside and Peter had removed his sandals to give him greater comfort for the night (what a manifestation of commitment to the will of God.) Peter followed the instruction of the angel. The final words of the angel were Cast thy garment about thee and follow me. The first portion of this statement is given to emphasize the second. Peter had already dressed, now the angel says in essence draw your clothes about you to prepare for departure and come follow me.

Act. 12:9-11 As we have said, Peter moved as one in a dream for although he was now following the angel he could not believe it was real. Probably the first and second guards spoken of in verse ten were half of the quaternion that was on guard at the time of the deliverance. The fact that they were enabled to pass by these men without detection bespeaks of some providential intervention. There was yet one barrier between Peter and the streets of Jerusalem, the iron gate which opened into the prison. Upon approaching this gate it began to move of its own accord and opened to permit the two to step out into the street. The angel stayed with Peter until they had passed on through one street (probably referring to a walk of a few blocks distance) until they reached the street on which Mary the mother of John Mark lived.

When the angel left him Peter came to himself. Upon looking about him he could truly lift his face to God and say from his heart Now I know of a truth, that the Lord hath sent forth His angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. While the angel was with him it seemed too good to be true; but now he could rejoice in an unmistakable reality. The phrase the people of the Jews refers to the Sanhedrin or rulers who here are called the people.

376.

Where was the prayer meeting for Peter held?

377.

What did the angel do to awaken Peter?

378.

How is the faith and humility of Peter shown in his imprisonment?

379.

What were the three statements of the angel?

380.

What was the first thought of Peter as to this incident?

381.

Who are the first and second guards spoken of in verse ten?

382.

How could Peter and the angel so easily pass these soldiers?

383.

Why did the angel stay with Peter until they had passed on through one street?

384.

Memorize that wonderful statement of praise and thanks found in Act. 12:11.

At the house of Mary. Act. 12:12-17.

Act. 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 and were praying.

Act. 12:13

And when he knocked at the door of the gate, a maid came to answer, named Rhoda.

Act. 12:14

And when she knew Peters voice, she opened not the gate for joy, but ran in, and told that Peter stood before the gate.

Act. 12:15

And they said unto her, Thou art mad. But she confidently affirmed that it was even so. And they said, It is his angel.

Act. 12:16

But Peter continued knocking: and when they had opened, they saw him, and were amazed.

Act. 12:17

But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him forth out of the prison. And he said, Tell these things unto James, and to the brethren. And he departed, and went to another place.

Act. 12:12-15 What would Peter do now that he was released? This was the thought of his mind as he stood in the darkness of the narrow streets of Jerusalem. He considered his actions well, as we shall discover in the ensuing events. He made his way to the house of Mary the mother of John Mark. Whether Peter knew or not that a prayer meeting for him was here being conducted we do not know.

It might be well to say a word about the manner of construction of the houses of that day. A proper understanding of Act. 12:13-16 is dependent upon this knowledge. There was erected a high fence or barricade some few yards out from the house. This entirely surrounded the home. In this fence there was built a large gate. This was opened for use at times during the day; it was closed and locked at night. In this gate there was built a small door just large enough for the entrance of one person. It was at this small door in the gate that Peter knocked. The young maid named Rhoda who came to answer the knock heard Peter call out; she had probably heard that same voice many times in prayer and preaching and knew it was Peter. She was so full of ecstasy at the thought and sudden realization that she did not even open the gate but immediately turned and ran into the presence of the others bursting with the news that Peter was standing at the gate. We are struck with the strange unbelief of these early Christians, praying for the release of Peter and then when their prayers are answered they are unwilling to accept it. But to pause a moment in reflection will cause us to confess that we, too, have often prayed in the same type of unbelief. Perhaps it was not so much a surprise at the answer to their prayer but rather at the form the answer assumed.

385.

Describe in your own words the construction of the houses in that day and how it relates to the entrance of Peter into the house of Mary, the mother of John Mark.

They offered two explanations for the startling message of the maid: (1) You are mad. She paid no heed to this but only more resolutely stood her ground; (2) It is his angel. That angels are associated with the lives of the saints can be observed from Heb. 1:14. To this association the disciples alluded in their words to Rhoda.

Act. 12:16-17 All doubt as to who was right was removed when there came echoing into the room the loud knocks and cries of the apostle himself. Imagine the absolute dismay and astonishment that must have filled the hearts of those assembled. They went out to greet him. Before any of them could say a word, Peter motioned for quietness and quickly told them what had happened. He requested that those present tell James and the other brethren of Jerusalem. Then without saying where he was going he departed. The wisdom in not telling where he was going can be immediately seen in view of the fact that soldiers would doubtless be inquiring on the morrow and the disciples could say with all truthfulness that they knew not where he had gone. That James was singled out to be told of the news seems to indicate something of his position of leadership. The account of the 15th chapter and Gal. 1:17-18 bears this thought out.

386.

What was strange about the prayer meeting of these Christians?

387.

What two explanations did the disciples give for Rhodas strange words? Explain the second.

388.

How were they convinced?

389.

Show the wisdom in the words of Peter upon this occasion.

390.

Why tell James?

The death of the soldiers. Act. 12:18-19 a.

Act. 12:18

Now as soon as it was day there was no small stir among the soldiers, what was become of Peter.

Act. 12:19

And when Herod had sought for him, and found him not, he examined the guards, and commanded that they should be put to death.

TYRE.

About eighty-five miles north of Joppa and about thirty miles from Nazareth, Tyre stood originally on the mainland. It was strongly fortified and resisted the siege of Nebuchadnezzar for thirteen years. At a later period the city was built on a small island about half a mile from the shore. On the land side it was protected by a wall 150 ft. high. This new city was taken by Alexander the Great, after a siege of seven months.

Hiram, King of Tyre, was closely connected in business affairs, both with David and Solomon. The destruction of Tyre was in fulfillment of prophecy. Ezekiel the twenty-sixth chapter foretells in detail the destruction of the city by Alexander the Great. The present city of Tyre is not on the location of the ancient city. Jesus visited Tyre. (Mat. 15:21) Paul spent seven days here. Act. 21:3-7. A thriving congregation of Christians was established here in the early days of the church. We do not know who established this church. Every Christian in that first day of the church felt his responsibility to the lost world about him. If Christians today would go everywhere preaching the Word then there would be congregations of believers everywhere.

Act. 12:18-19 a We can add nothing in this account to the graphic words of Luke: Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter? All sixteen soldiers were involved in this incident and many and varied must have been the comments of these men, The guards knew that the inevitable request would be forthcoming. Sure enough it came: Bring forth e prisoner. But he was not to be found. Where he went was a perfect mystery. If there were no prisoner to stand before Herod then the guards would stand in his place. This they did and after an examination in which they could only plead complete ignorance of the circumstances, they were led off to their death. Such treatment of those that displeased him was usual for Herod Agrippa I.

Herods speech and death at Caesarea. Act. 12:19 b Act. 12:23,

Act. 12:19 b

And he went down from Judaea to Caesarea, and tarried there.

Act. 12:20

Now he was highly displeased with them of Tyre and Sidon: and they came with one accord to him, and, having made Blastus the kings chamberlain their friend, they asked for peace, because their country was fed from the kings country.

Act. 12:21

And upon a set day Herod arrayed himself in royal apparel, and sat on the throne, and made an oration unto them.

Act. 12:22

And the people shouted, saying, The voice of a god, and not of a man.

Act. 12:23

And immediately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

Act. 12:24

But the word of God grew and multiplied.

Act. 12:19 b Act. 12:20 Maybe the humiliating experience with Peter caused Herod to leave the place of his embarrassment to find satisfaction for his deflated ego, in exerting his authority in Caesarea. Whatever were the motives back of his move, we find him in Caesarea. After a short time in the city he called for a trial of certain persons from the cities of Tyre and Sidon. For one reason or another they had incurred the wrath of Herod. It would not do, however, to seek to establish their position for they were greatly dependent upon the country over which the king ruled for their food. All they wanted was peace. These of the two cities of Phoenicia had a plan where-by they could gain the favor and leniency of Herod. They had secured the friendship of the kings chamberlain or personal servant.

391.

What do you imagine were the words of the soldiers when they discovered the disappearance of Peter?

392.

Should the guards have been put to death? Why were they?

393.

What occasioned the trip of Herod to Caesarea?

Act. 12:21-24 The day for the trial arrived and it was to be no common affair. Herod arrayed himself in his most gorgeous of royal apparel. He pompishly took his place upon the judgment seat. Josephus states that the judgment seat or throne was located in the open air and that Herod was dressed in a dazzling silver robe that reflected the light of the sun. The king had prepared an oration to impress the people with his position and authority. As he spoke, if tradition is to be depended upon, the sun reflecting as it was from his silver cloak, there was given to him an appearance almost supernatural, This accounted for the cry of the people the voice of a god, and not of a man.

It is to be remembered that Herod was partly Jewish. From contemporary history we learn that he was thoroughly acquainted with the laws and customs of the Jews. From this we might say the hand of God was laid upon him because he acted directly against his own knowledge when he accepted the worship of those of Caesarea.
Josephus says that . . . Herod was seized with violent pains in the bowels, and that he lingered in great torture for five days.
In spite of all these acts of violence and opposition the word found a place in more and more hearts, and each day saw a multiplying of the members of the body of Christ.

394.

Why did the peoples of Tyre and Sidon have Blastus for their friend?

395.

Tell of the traditional account of Herods oration to those of Tyre and Sidon at Caesarea.

396.

Why could we say that Herod acted contrary to his own conscience in accepting the worship of the people?

397.

What is the meaning of eaten of worms?

BACK TO ANTIOCH. Act. 12:25.

Act. 12:25

And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.

A review of the events of Chapter Twelve:

When Barnabas and Saul arrived in Jerusalem to give their offering to those of Judea they found:

James had been beheaded. Act. 12:1-2.

That Peter was imprisoned. They were present at his divine release. Act. 12:3-17.

They no doubt heard of the death of the soldiers. Act. 12:18-19 a.

They probably also heard of the divine vengeance wrought on Herod. Act. 12:12 Act. 12:19 b Act. 12:23.

They must have rejoiced with the others in the increase of the word. Act. 12:24.

398.

Give from memory the five points in the outline of the twelfth chapter.

Act. 12:25 Now of two servants of Christ return to Antioch following the distribution of their bounty; taking the young man John Mark as their attendant. Act. 12:25.

Fuente: College Press Bible Study Textbook Series

XII.

(1) Herod the king.The previous life of this prince had been full of strange vicissitudes. The son of Aristobulus and Bernice, grandson of Herod the Great, brother of the Herodias who appears in the Gospel history, named after the statesman who was the chief minister of Augustus, he had been sent, after his father had fallen a victim (B.C. 6) to his grandfathers suspicions, to Rome, partly, perhaps, as a hostage, partly to be out of the way of Palestine intrigues. There he had grown up on terms of intimacy with the prince afterwards known as Caligula. On the marriage of Herod Antipas with his sister, he was made the ruler of Tiberias, but soon quarrelled with the Tetrarch and went to Rome, and falling under the displeasure of Tiberius, as having rashly given utterance to a wish for the succession of Caligula, was imprisoned by him and remained in confinement till the death of that emperor. When Caligula came to the throne, he loaded his friend with honours, gave him the tetrarchies first of Philip, and then that of Lysanias (Luk. 3:1), and conferred on him the title of King. Antipas, prompted by Herodias, came to Rome to claim a like honour for himself, but fell under the emperors displeasure, and was banished to Lugdunum in Gaul, whither his wife accompanied him. His tetrarchy also was conferred on Agrippa. Coins are extant, minted at Csarea, and bearing inscriptions in which he is styled the Great King, with the epithets sometimes of Philo-Csar, sometimes of Philo-Claudios. At the time when Caligulas insanity took the form of a resolve to place his statue in the Temple at Jerusalem, Agrippa rendered an essential service to his people, by using all his influence to deter the emperor from carrying his purpose into execution, and, backed as he was by Petronius, the Governor of Syria, was at last successful. On the death of Caligula, Claudius, whose claims to the empire he had supported, confirmed him in his kingdom. When he came to Juda, he presented himself to the people in the character of a devout worshipper, and gained their favour by attaching himself to the companies of Nazarites (as we find St. Paul doing in Act. 21:26) when they came to the Temple to offer sacrifices on the completion of their vows (Jos. Ant. xix. 7, 3). It would seem that he found a strong popular excitement against the believers in Christ, caused probably by the new step which had recently been taken in the admission of the Gentiles, and fomented by the Sadducean priesthood, and it seemed to him politic to gain the favour of both priests and people, by making himself the instrument of their jealousy.

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

Chapter 12

IMPRISONMENT AND DELIVERANCE ( Act 12:1-11 )

12:1-11 About this time Herod the king began to take hostile action to inflict injury on certain men of the Church. He killed James, John’s brother, with the sword. When he saw that this gave pleasure to the Jews he went to arrest Peter too. (These were the days of unleavened bread). When he had seized Peter, he put him under arrest. He handed him over to four squads of soldiers to guard, for he wished to bring him before the people after the Passover Feast. So Peter was continuously guarded in prison. Prayer to God for him was earnestly offered by the Church. On the night before Herod was going to bring him before the people, Peter was sleeping between two soldiers, bound by two chains; and guards kept continuous watch before the door. Now, look you, the Angel of the Lord stood by and a light shone in the house. He struck Peter’s side and wakened him and said, “Rise quickly.” The chains fell from his hands. The angel said to him, “Gird yourself and put on your sandals.” He did so. He said to him, “Wrap your cloak round about you and follow me.” So he went out and followed him. And he did not know that what was happening through the angel was real but thought that he was seeing a vision, They went through the first and the second guard and they came to the iron door that led into the city and it opened to them of its own accord. They went out and proceeded along one street; and thereupon the angel left him. When Peter had recovered his faculties he said, “Now I know for sure that the Lord sent his angel and delivered me from the hand of Herod and rescued me from the fate that the people of the Jews looked forward to for me.”

There now broke out upon the Church, and especially upon its leaders, a new wave of persecution instigated by King Herod. Let us see briefly the various ramifications of the family of the Herods in their New Testament connections.

The first of the New Testament Herods (see Herodes G2264) is Herod the Great who reigned from about 41 B.C. to 1 B.C. He is the Herod of Mat 2:1-23, who was in power when Jesus was born, who received the Wise Men from the East and who massacred the children. Herod the Great was married ten times. Those of his family who cross the pages of the New Testament are as follows.

(i) Herod Philip the First. He was the first husband of the Herodias ( G2266) who was responsible for the death of John the Baptist. He is mentioned, under the name of Philip ( G5376) , in Mat 14:3; Mar 6:17; Luk 3:19. He had no official office. He was the father of Salome (see G4539) .

(ii) Herod Antipas (see G493) . He was the ruler of Galilee and Peraea. He was the second husband of Herodias (see G2266) and consented to the death of John the Baptist. He was also the Herod to whom Pilate sent Jesus for trial ( Luk 23:7 ff.).

(iii) Archelaus ( G745) . He was ruler of Judaea, Samaria and Idumaea. He was a thoroughly bad ruler and was deposed and banished. He is mentioned in Mat 2:22.

(iv) Herod Philip the Second. He was ruler of Ituraea and Trachonitis. He was the founder of Caesarea Philippi which was called after him. In the New Testament he is called Philip and is mentioned in Luk 3:1.

(v) Herod the Great had another son called Aristobulus (see Aristoboulos G711) ; his mother was Mariamne, a princess who was descended from the great Maccabaean heroes. He was murdered by his own father but he had a son called Herod Agrippa. This is the Herod of our present passage in Act 12:1-25.

(vi) To complete the list we may note that Herod Agrippa ( G67) , was the father of (a) Agrippa the Second, before whom Paul was examined and before whom he made his famous speech ( Act 25:1-27; Act 26:1-32). (b) Bernice (see Bernike G959) , who appeared with him when Paul was under examination. (c) Drusilla (see Drousilla G1409) , who was the wife of Felix, the governor before whom Paul was tried ( Act 24:24).

From this family history it may be seen that Herod Agrippa of this chapter was a direct descendant of the Maccabees through his mother Mariamne. He had been educated at Rome, but he sedulously cultivated the good graces of the Jewish people by meticulously keeping the Law and all Jewish observances. For these reasons he was popular with the people; and it was no doubt in order to achieve further popularity with the orthodox Jews that he decided to attack the Christian Church and its leaders. Even his conduct in the arrest of Peter shows his desire to conciliate the Jews. The Passover Feast was on 14th Nisan; for that day and the seven following no leaven must be used and the week was called the days of unleavened bread. During that time no trial or execution could be carried out and that is why Herod purposed to defer Peter’s execution until the week was finished. The great tragedy of this particular wave of persecution was that it was not due to any man’s principles, however misguided; it was due simply to Herod’s bid to gain popular favour with the people.

THE JOY OF RESTORATION ( Act 12:12-19 )

12:12-19 When Peter had grasped what had happened, he went to the house of Mary, the mother of John, who was surnamed Mark. There a large number had assembled together and were praying. When Peter had knocked at the door of the entrance a maidservant called Rhoda came to answer the door. She recognized Peter’s voice and, in her joy, she did not open the door but ran and told them that Peter stood before the entrance. They said to her, “You are mad.” She strenuously insisted that it was so; but they kept saying, “It is his angel.” But Peter waited there knocking. When they opened the door and saw him they were amazed. With a gesture of his hand he bade them be silent and he told them the whole story of how the Lord had brought him out of prison. He said, “Tell these tidings to James and to the brethren.” So he went away to another place. When day came there was no small disturbance among the soldiers about what had happened to Peter. When Herod had sought for him and did not find him, he examined the guards and ordered them to be led away to execution. And he went down from Judaea to Caesarea and stayed there.

The greatest precautions had been taken to see that Peter did not escape. He was guarded by four quaternions of soldiers. A quaternion was a squad of four. There were four such squads because the day and the night were divided into four watches each of three hours duration; and each squad was on duty for three hours at a time. Normally a prisoner was chained by his right hand to his guard’s left hand; but Peter was chained by both hands to a guard on each side of him, while the two remaining soldiers of the quaternion kept watch at the door. Precautions could go no further. When Peter escaped the soldiers were led away to execution because it was the law that, if a criminal escaped, his guard should suffer the penalty the prisoner would have suffered.

In this story we do not necessarily see a miracle. It may well be the story of a thrilling rescue; but, however it happened, the hand of God was most definitely in it.

When Peter escaped he took his way straight to the house of Mary, the mother of John Mark. From that we learn that this was the headquarters of the Christian Church. It has indeed been suggested that it was in this very house that the Last Supper was eaten and that it continued to be the meeting place of the disciples in Jerusalem. Note what the Christians were doing. They were praying. When they were up against it, they turned to God.

In this passage we come on the first mention of the man who was the real leader of the Christian Church in Jerusalem. Peter instructs them to go and tell the news to James. This is the brother of our Lord. There is a certain mystery about him. In the East it would have been the natural thing for the next brother to take on the work of an elder brother who had been killed; but from the gospels we learn that Jesus’ brothers did not believe in him ( Joh 7:5) and that they actually thought him mad ( Mar 3:21). During his lifetime James was not a supporter of Jesus. But the Risen Christ made a special appearance to James ( 1Co 15:7). The apocryphal Gospel according to the Hebrews tells that after the death of Jesus, James made a vow that he would neither eat nor drink until he saw Jesus again; and that Jesus did appear to him. It may well be that what the life of Jesus could not do his death did, and that when James saw his brother die he discovered who he really was and dedicated all his life to serve him. The change in James may well be another great example of the power of the Cross to change the lives of men.

A TERRIBLE END ( Act 12:20-25 )

12:20-25 Herod was furious with the people of Tyre and Sidon. But they came to him with a common purpose. They gained the ear of Blastus the king’s chamberlain and sued for peace because their country was dependent for its sustenance on the king’s territory. Upon an agreed day Herod put on his royal robes and seated himself on a throne and made a speech to them. The people cried out, “It is the voice of a God and not of a man.” Immediately the angel of the Lord struck him because he did not give the glory to God. And he was eaten with worms and died.

The word of God increased and was multiplied. And Barnabas and Saul returned from Jerusalem, when they had completed their errand of mercy. and they took with them John who was surnamed Mark.

There was at this time some quarrel between Herod and the people of Tyre and Sidon, for whom the quarrel was a serious matter. Their lands lay to the north of Palestine and in two ways Herod could make things very difficult for them. If he deflected the trade of Palestine from their ports their revenues would be seriously impaired. Worse, Tyre and Sidon were dependent for their food supplies on Palestine and if these supplies were cut off their case would be serious indeed. So then these people succeeded in gaining the ear of Blastus, the king’s chamberlain, and in due course a public session was arranged. Josephus, the Jewish historian, describes how, on the second day of the festival, he entered the theatre clad in a robe of silver cloth. The sun glinted on the silver and the people cried out that this was a god come to them. At once a sudden and terrible illness fell upon him from which he never recovered.

Act 12:24-25 take us back to Act 11:27-30. Paul and Barnabas had fulfilled their errand of mercy to the Church at Jerusalem and so returned to Antioch, taking with them John Mark.

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

IV. PERSECUTION OF JERUSALEM CHURCH BY HEROD; ITS AVENGING, Act 12:1-25.

1. James Slain; Peter Imprisoned and Released, Act 12:1-19 .

1. Now Luke now narrates a persecution less sweeping than the Sauline “havoc,” but severe enough, in addition to the departure of the apostles, to give the Jerusalem Church another check, while the Gentile Church is rising into power.

About that time Contemporaneously with the Antiochian benefaction.

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

Certain of the Church Rather, certain selected from the Church; being, doubtless, its leaders, since if the shepherds are slain the sheep are scattered.

The king Paley remarks upon the striking proof of Luke’s historical accuracy here exhibited. Save the three years of Herod Agrippa’s reign, there had been no king of Judea for thirty years; there never was one after him; yet Luke perfectly incidentally places a king with the right name in the right place.

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

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

PART SECOND.

THE CHURCH IN TRANSITION FROM JEWS TO GENTILES, Act 8:5 to Act 12:25.

Through this Second Part of his history Luke traces in perfectly regular progress the successive steps by which Christianity emerges from her Jewish trammels into a free and universal Church. The Samaritans are first evangelized, and the eunuch is the first apostle to Africa. The Gentile apostle is next converted and put in preparation for his work. Peter, emerging from Jerusalem, is taught by the case of Cornelius the lesson of the direct convertibility of Gentiles to Christianity. The refugee Christians, driven from Jerusalem by the Stephanic dispersion, gather a Gentile Church in ANTIOCH, the capital and sallying point of Gentile Christianity. A second check is given to the Jerusalem Church by the Herodian persecution. Thenceforth old Jerusalem, abandoned by the twelve, wanes to her final destruction, and we are prepared to behold in chapter thirteen the Third Part of Luke’s history, opening with Gentile missions issuing forth from Gentile Antioch.

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

‘Now about that time Herod the king put forth his hands to afflict certain of the church.’

Note Luke’s description of him as ‘the king’. It was, of course strictly correct, but here it draws out that Israel now have a king.

Herod Agrippa was a lover of Jerusalem, and ‘about that time’, around the time that the Gentiles began to collect in order to meet the needs of the churches of Judaea, he determined that he would purify Jerusalem. It was at the time of the Passover, and he took the opportunity it afforded as the festal crowds gathered to ‘mistreat’ the Christians in Jerusalem in order to gain popularity. He set himself against ‘certain of the church’. It may well be that in the end James was his first and only victim, although that was certainly not originally his intention. It would not be difficult to find James. The leaders of the church were prominent enough to be well known, they were not in hiding and they were caught unprepared. But whatever was the case James was arrested, and the church reeled.

‘About that time.’ This happened just when things appeared to be becoming brighter because of the love and generosity of the church in Syrian Antioch which they knew would soon be coming their way. It must thus have come as a great blow to the church in Jerusalem who had probably thought that persecution was behind them.

However it may be that it is just a rough time indicator, for the events in chapter 12 take place in 44 AD whereas the visit of Barnabas and Saul may well have been in 46 AD, although preparation for the latter would have commenced earlier.

Fuente: Commentary Series on the Bible by Peter Pett

Jerusalem Finally Rejects the Apostles, Kingship Ceases in Israel, And The Word Of God Goes On Multiplying (12:1-24).

The new centre for world evangelisation having been set up (unknowingly at the time) at Antioch, Luke wants us to know that the old will now be dispensed with. The message of chapter 12 is simple. Jerusalem was faced with the choice between a new ‘king of Israel’ appointed by Rome, but beloved to their hearts, and the Messiah sent by God. This was not just the case of another tyrant whom they did not want. This was a king whom they respected and loved. And so they chose the king sent by Rome, and sought to destroy those who represented the King sent from God and enthroned in heaven. The result will be that Peter ‘departs for another place’, the king is smitten for blasphemy and Jerusalem will no longer be required in furthering God’s purposes.

The point is being emphasised here that, as had their fathers of old, they have chosen a Roman appointed self-exalting king-god, and rejected the God-appointed, God-exalted Holy and Righteous One. The words of Stephen are being borne out yet again.

In order to consider this chapter in context we shall once again consider the plan of the first part of Acts which leads up to it. In chapter 1 we analysed the first twelve chapters as follows. It will be noted that they follow out a telling chiastic pattern:

a Jesus speaks of the things concerning the Kingly Rule of God (Act 1:3). He is asked, ‘Lord will you at this time restore the kingdom to Israel? (Act 1:6). His reply indicates that God’s present concern was to be the establishment of the Kingly Rule of God throughout the world in accordance with the teaching of Jesus, through the preaching of the word. Any other idea of a kingdom was to be left with God.

b He declares the Great Commission – they are to be His witnesses and the Good News is to be taken to the uttermost parts of the world, and the resulting preparations for this are described (Act 1:7-26).

c Through the resurrection and exaltation of Jesus, life is given to the people of God at Pentecost. God is revealed as among His own new people (Act 12:2).

d Through Peter’s ministry the lame man is made to leap like a deer indicating that Messianic expectation is being fulfilled (Act 12:3).

e Persecution comes under the High Priest and its results are described, resulting in the proclamation and further revelation of the Messiah (Act 12:4-5).

f Within this scenario comes sin within the church – Ananias and Sapphira (Act 5:1-11).

g The ministry of the Hellenist Stephen (Act 12:6).

h The pivotal speech of Stephen and his martyrdom (Act 12:7).

g The ministry of the Hellenist Philip (Act 12:8).

f Within this scenario comes sin within the church – Simon the Sorcerer (Act 8:18-24).

e Persecution comes under the High Priest and its results are described, resulting in the further proclamation of the Messiah (Act 9:1-31).

d Through Peter’s ministry the paralysed man is made to walk (Act 9:32-35).

c Through the resurrection, life is given to Tabitha – and to Joppa – God is revealed as among His people (Act 9:36-42).

b The Good News goes out to the Gentiles confirming that God has given to the Gentiles ‘repentance unto life’ (Act 9:43 to Act 11:30).

a Israel choose their last and final earthly king who is destroyed because of blasphemy (thus following the ancient pattern) and because he has attacked the Kingly Rule of God and rebelled against God’s Messiah. The kingdom is definitely not to be physically restored to Israel, and Jerusalem itself is now no longer important in God’s saving purposes (Act 12:12).

It will be noted that in ‘a’ the proclamation of the Kingly Rule of God is emphasised, with the instruction that they should ignore the idea of an earthly Kingdom, and in the parallel in chapter 12 the Kingly Rule of God is contrasted with a physical earthly Kingdom of Israel, a Kingdom whose king is brought into judgment and whose people are rejected. God will not at this time restore the kingdom to Israel. In ‘b’ the commission is to go as witnesses to the end of the earth and in the parallel the Good News has been offered to the Gentiles who have been granted ‘repentance unto life’ with the result that a large church has been established in Antioch.

It is clear therefore that according to Luke’s literary pattern, and by comparison of ‘a’ with ‘a’, chapter 12 is closely related to both the idea of the Kingly Rule of God being promulgated by the Apostles as described in chapter 1, and to the idea of a setting up of an earthly kingdom in Israel, which takes place here under Herod. Two ideas of kingship are in opposition. And this is evidenced by the attacks on the Apostles whose position as representatives of the true Messiah can be contrasted with the rule of ‘Herod the king’, which is a false attempt at the restoration of the physical kingdom by the Jews. Theoretically it could have been a triumph. The king could have recognised the Messiah (Psa 110:1) and the Kingly Rule of God could have been given a physical dimension. But it was not to be so. Jerusalem wanted anything rather than its Messiah.

As a result Israel’s physical king then sought to destroy the representatives of the true King, the Messiah, and the true Kingly Rule of God, in order to try to prop up and establish his own kingdom under the old Israel. It was Satan’s further attempt to set up his own Messiah (compare Luk 4:6). But as this chapter will reveal, the Lord will step in to rescue His own, and will destroy the Usurper, from then on dispensing with the services of Jerusalem. From now on Jerusalem will drop out of the frame, the hope of the earthly kingdom will cease, and the outreach to the world will take over as being what is of prime importance, carried out through the Holy Spirit from centres such as Syrian Antioch, which has already been prepared as a full functioning church ready for takeover (Act 11:19-30).

It is true that the facts of history prevent Luke from dropping Jerusalem completely (while using history he never alters it to suit his purpose). He has to introduce it in chapter 15 because what is described there happened in Jerusalem, but it was there as a venue where they could establish the rules which would galvanise the Gentile mission, not as an attempt to evangelise Jerusalem or to reach out to the world. And it is later seen to be the trap by which Satan seeks to destroy Paul in chapter 21. Otherwise, as far as Luke is concerned, Jerusalem no longer has any evangelistic importance to the great commission. The main task of the church in Jerusalem was now the maintenance of the faith of those thousands of Hebrew and Pharisaic Jews who still remained (Act 21:20) who would affect no one but themselves (except harmfully). By its acceptance of Agrippa and its rejection of the Apostles Jerusalem had made its final choice. How often Christ would have gathered them under His wings, but they would not. From now on the Good News would go out to the Gentiles, and it would start from Antioch.

The chapter begins by revealing that in the reign of the Emperor Claudius Israel once more had a genuine king. His name was Herod Agrippa I and he now ruled over all Palestine, over the equivalent of ‘Israel’, with the given title of ‘King’. Although he was a grandson of Herod the Great, and had spent much of his time growing up in Rome, (where he had had a doubtful past), he was the first recent king who was pleasing to the Jews, and that was because his grandmother was Mariamne, who was descended from the Maccabees, and he was therefore seen as a Hasmonean. In turn he himself sought to please the Jews and piously observed the Jewish faith in accordance with the tenets of the Pharisees, and at the same time defrayed the costs of large numbers of Nazirites. Josephus eulogised him, and expressed the views of most Jews when he said, ‘It was his pleasure to reside continually in Jerusalem, and he meticulously observed the precepts of his fathers. He neglected no rite of purification, and not a day passed without its appointed sacrifice.’ (This behaviour was for home consumption. He behaved differently when abroad).

The Mishnah also portrays him as a king approved by the people. It describes an incident when he was performing the reading of the Law at the Feast of Tabernacles, saying, “King Agrippa received it (the scroll) standing, and read it standing, and for this the Sages praised him. And when he reached, ‘You may not put a foreigner (he was half-Edomite) over you who is not your brother’ (Deu 17:15) his eyes flowed with tears, but they called out to him, ‘You are our brother, you are our brother, you are our brother’.” (M Sotah Act 7:8). Thus it is clear that they who rejected the trueborn Messiah according to the Law, were willing to ignore the Law and accept a half-Jewish king contrary to the Law. It is illustrative of the continual attitude of the Jews in those days.

The growth of his rulership, which built up gradually, commenced with his ruling territory north east of Palestine. It then continued with the taking over of Galilee and Peraea under Gaius (Caligula), whom he had known in his youth and to whom he had given support, and was further augmented by the rulership of Judaea and Samaria, given to him by Claudius, whom he had aided in his bid to become emperor. (He was good at wooing the right people). His reign and seeming piety probably stirred up many hopes in Israel of the possible arrival of the Messianic kingdom, for he was the first recent king that they had really been willing to acknowledge, and they loved him for his seeming love of Israel.

This now meant that in Jerusalem two kings were in competition. There were two rival claimants to the loyalty of Israel. The first was Jesus through His Apostles. He had been declared Messiah and Lord, and His Apostles had been seeking to bring men under His Kingly Rule for a number of years, and had been working vigorously in Jerusalem to that end. They wanted Him ‘crowned’ as King of Jerusalem. The other was King Agrippa I, one of Satan’s upraising as his final end shows, who would begin to seek vigorously to dispose of the Apostles of the Messiah Who was claiming Jerusalem. And Jerusalem had to choose between them as to whom they would have to reign over them.

In Act 1:6 Jesus had been asked, ‘Lord, will you at this time restore the kingship to Israel?’ And Jesus had simply pointed out to them that what God would do in the future, and when, was at that time no business of theirs. But now a physical kingship had arisen over Israel, one that was accepted by most of the people, and it faced all Jerusalem with a stark choice, Christ or Agrippa.

In the face of the choice Jerusalem did not sit on the fence. It made its selection. And its selection meant that it chose Agrippa and rejected Christ, and therefore encouraged the execution of the Apostles. This comes out in that for the first time since the initial outreach, it is the people as well as the leaders who approved the targeting and slaying of the Apostles and revealed their willingness to uphold Agrippa in doing so.

But Luke points out that as soon as ‘Herod the king’ began to target those of the twelve Apostles who were in Jerusalem, and slew the first one, (as with Stephen, Satan was only allowed one of the leaders), things began to go wrong for him. Such opposition to God could only have one result, and after being humiliated by the rescue of Peter by a Greater than he, Herod Agrippa withdrew from Jerusalem and was himself finally destroyed. His reign had proved a false dawn. His kingdom was revealed to be like the kingdom that had been offered to Jesus by Satan, which He had turned down (Luk 4:6), earthly and based on false and unenduring premises. And the consequence was that from now on Jerusalem became almost ignored as far as evangelism was concerned. It had indicated its final rejection of the Messiah. It had made itself impossible as a source for the evangelising of the world.

So Jerusalem had failed to recognise that God’s everlasting kingdom, promised to the prophets, could not be of this world, as Jesus had clearly told Pilate (Joh 18:36). This should have been obvious, for if it was earthly it could neither be heavenly nor everlasting. But as Stephen had already pointed out they clung too much to physical things and failed as ever in the recognition of God’s Saviour. The truth now was that the Kingly Rule of God must rather be eternal, and therefore enjoyed in the presence of God in the Beyond, with the picture presented by the prophets being fulfilled in a deeper dimension, in spirit rather than in word (compare Joh 4:21-24), as a result of the resurrection, and man’s final reception of the spiritual body (1Co 15:44; compare Isa 26:19, the latter still thinking of a physical body).

Yet even today there are some who want to hold on to the dream of a Millennial earthly kingdom, an idea nowhere mentioned in the New Testament. But it is only a dream, and it simply arises from a literalism with regard to Old Testament prophecies which could never be fulfilled, and if taken literally as a whole is merely contradictory. Consider what they tell us. Outside the Temple the wolf will dwell with the lamb, the calf with the young lion, and the leopard with the kid, the children will be playing with the asp. There will be no shedding of blood. All is at peace. Meanwhile, it is only the children’s fathers, inside the Temple, who unaware of this idyll outside. They will be shedding gallons of blood and butchering animals galore, and these not as genuine offerings and sacrifices as the Old Testament demands and as the prophets prophesied if taken literally, but as a totally unscriptural and unnecessary ‘memorial offering’ with no atoning purpose, and described as such nowhere in the Old Testament or the New. That is the illogical picture demanded by extreme literalism. But as will be observed, they do not treat the text literally after all, for as soon as they come to a problem like the sacrifices and offerings they begin to alter their significance to suit their purpose, imagining things the prophets never dreamed of. Perhaps we should thus have said that theirs was a nightmare and not a dream. What we need to recognise is that all such prophecies were pointing forward to greater spiritual realities, in the same way as the Jerusalem and heavenly garden in Revelation 21-22.

But turning back to this solemn chapter it is clear that Luke, by his use of the material in the way in which he does use it, is seeking to indicate that Jerusalem has hereby forfeited its last chance. Its kingship has died horribly, it has rejected the Apostles, who have left it ‘for another place’, and thus apart from the small, rather inward looking Jewish Christian church, whose light glows on but is relatively dim, (there are no signs and wonders, although healing by the anointing with oil goes on – Jas 5:14), Jerusalem is left with no witness to that Kingly Rule of God which it has rejected by its rejection of the Apostles. From this time on the Apostles will no more be depicted as openly witnessing in Jerusalem. No more will signs and wonders be described as taking place there. From this chapter onwards there will be no further thought of massive outreach and evangelism, or signs and wonders in or from Jerusalem. It will be as though all such had ceased. Rather, in Acts, the only use for Jerusalem will be as a base where the Apostles and elders come together in order to agree decisions with the Jerusalem church for the benefit of the Gentiles (Act 15:1-29), and as a snare with which Satan seeks to entrap the Apostle to the Gentiles (Act 21:17 onwards), although with the assurance that the Jerusalem church itself continues to flourish (Act 21:20).

It is not, of course, strictly true to say that all witness immediately died in Jerusalem, but there can be no doubt that it had grown less strident. Some of the Apostles did gather there from where they were ministering when called on to do so (Act 15:2; Act 15:6), but only Peter and James, the Lord’s brother, are actually mentioned as being there, while by Act 21:18 it certainly seems that only James, the Lord’s brother, remained, and he as a very Jewish Christian in a position of leadership in the Jewish Jerusalem church. He was held in high respect by both Christian and Jew, and after the death of Jesus was heir to the throne of David, which while it had no practical relevance, would give him standing in Jerusalem. He was very Jewish as a Christian, continuing the practise of circumcision, demanding conformity to the whole law by Jewish Christians in accordance with general Pharisaic teaching, stressing Sabbath keeping on the Jewish pattern, and observing worship and daily prayer in the Temple (in other words continuing very much like Jesus had while living on earth). However, he remained true to the Gospel as his letter makes clear.

He was to be martyred by an angry crowd as a result of the jealousy of the High Priest Ananus, at a time of Roman inter-regnum, a martyrdom which the Pharisees, who admired James’ religious fervour, strongly opposed, but such persecution was rare. And that was probably because the church in Jerusalem became smaller and more inward looking, with those who wanted to enjoy the freedom of the Gospel going elsewhere, and ever more accommodating to its Jewish neighbours, burdened down by its need to satisfy the full requirements of the Law (Act 21:20), its submission to circumcision, and its loyalty to the Temple which remained paramount, although these no doubt continued along with its belief in Christ and presumably the maintenance of baptism and the Lord’ Supper, which were now its only distinguishing features. By remaining so Jewish it escaped much persecution, which only arose spasmodically in exceptional circumstances, but its witness was thereby more limited. And finally it fled to Pella prior to the final invasion of Jerusalem, where as far as we know it died a slow and lingering death, although clinging on for centuries as an oddity, and possibly dividing up into two (or more) sections, the Nazarenes who continued to be very legalistic but remained in fellowship with the worldwide church and believed in the virgin birth, and the Ebionites who were also heavily legalistic, but became seen as heretics because of their rejection of the virgin birth and some lack in their teaching about Christ. They both clung to a Hebrew ‘Gospel of Matthew’. It must be recognised, however, that the information we have is scanty and based on unreliable information, with its detail not certain, for the groups were isolated and mainly ignored for centuries.

However, returning to chapter 12, it must surely be seen as significant that once this chapter is completed, apart from the gathering of the Apostles and prophets to consider the question of what Gentiles should be required to observe of Jewish Law in chapter 15 and Paul’s last abortive visit, Jerusalem fades from the scene. In the beginning of Acts everything had centred on Jerusalem, but from now on it ceased to be the centre of the ongoing of the word. As far as Luke is concerned it has descended into insignificance. That privilege now goes to Syrian Antioch. Luke seems to be saying that Jerusalem has had its opportunity, and is now dropped. The Good News is to go to the rest of the world, but it will no longer be from Jerusalem. We could apply to it the words of Paul in Act 18:6. Jerusalem is put aside. Only its church lives on.

At the same time Jerusalem’s final attempt at establishing a kingdom of God in Israel is also seen as having collapsed. It is as though in this chapter the earthly city and the earthly kingdom are being written off as far as Luke is concerned, as a result of their having finally taken their decision to slay those who are the foundation of God’s everlasting future (Eph 2:20; Rev 21:14). It is a signal that Christians must no longer look to the earthly Jerusalem, but to the Jerusalem which is above (Gal 4:25-26; compare Heb 12:22 – where the heavenly Jerusalem is the city of the living God), and to the everlasting Kingly Rule of God ruled over by Jesus Christ in heavenly glory, in which they now partake, and in which they will rejoice hereafter. This is what the first eleven chapter of Acts have led up to. And to the question, ‘will you now restore the kingdom to Israel?’ they receive the firm answer, ‘No!’ (See the analysis above). And we could add, ‘and Jerusalem no longer counts in the purposes of God’.

With regard to Herod Agrippa I and his behaviour which we must now examine, it is clear that the animosity of the Pharisees and Sadducees towards the Jewish church must have contributed heavily towards it, together possibly with the fact that Christians were said to follow a Messiah and be looking for the Kingly Rule of God. This would have been enough in itself to set him against Christians, but his desire to ingratiate himself with the Jews as a whole no doubt increased his willingness even more. And this may well be why he began to ‘lay hands on’ certain of the church on the grounds that these troublemakers needed teaching a lesson. (Even so, in spite of the dark days, ‘the word grew and multiplied’ (Act 12:24)).

Fuente: Commentary Series on the Bible by Peter Pett

The Expansion of The Church As A Result of Persecution (8:1-12:25).

How thrilled the Apostles must have been at this stage at the progress of the church. Through the first few years of the infant church they had suffered a few minor discomforts, but they had come through those triumphantly, and the church had continued to grow and grow. Jerusalem was ‘filled with their teaching’ and the work of caring for all the true people of God was now being successfully administered.

And then came the shock waves. It was like a spiritual earthquake. It seemed that Satan was not asleep or held fully in check after all. Suddenly there was devastation among the people of God. Many were being dragged off to prison, others recognised that they had no alternative but to flee for their lives and the lives of their families, and the carefully erected administration had collapsed. The Apostles now bravely remained in Jerusalem so as to care for the few who were left, and to visit in prison those who were being held in captivity. And as they looked around at the people that they now had to cater for, and the numbers crowded in the prisons, it must have appeared as though all their dreams were in tatters. It must have seemed as though they had to begin all over again.

But in truth the situation was the very opposite, for it was now that the expansion of the church began apace. As a result of the martyrdom of Stephen the Christians, who were now established and taught in the faith, were driven out of Jerusalem in all directions in accordance with Isa 2:3. When Jesus had originally sent out His disciples He had told them that if they were not received in one town, they had to go on to the next. For there was so much work to be done that it would never be finished before the Son of Man returned (Mat 10:23). And now, in this situation, that was precisely what God was making them do. Within a few short months the Good News, which up to this point had been almost limited to a Jerusalem which must surely have been becoming Gospel saturated, would spread to all the neighbouring countries round about, and would establish a platform for reaching out to the rest of the world. And all as a result of this heart numbing catastrophe combined with the power of the Holy Spirit and the sovereign activity of God. It was the signal that Jerusalem had had its opportunity. Now it was time for the ends of the earth to know.

The sections that follow deal with the initial spread of the word, which divides neatly up into the following pattern:

a Scattered Christians preach in all directions, including Judaea and Galilee (Act 8:4).

b Philip goes to the Samaritans, followed up by Peter and John – a distinctive outreach (Act 8:5-25).

b Philip and the Ethiopian Eunuch (Act 8:26-39).

b Philip is found at Azotus (formerly Ashdod), where passing along the coastline he preaches the Good News to all the cities, until he comes to Caesarea (Act 8:40). These cities would include Jamnia, Joppa, and Apollonia. And when he comes to Caesarea he settles down (Act 21:8). It was of mixed Jewish and Gentile population and the seat of Roman government, and presented great opportunities for evangelism.

c Saul is converted in Damascus and proclaims the Good News there (Act 9:1-26).

c Saul returns to Jerusalem and proclaims the Good News in the Hellenist synagogues at Jerusalem (Act 9:27-30).

b Peter’s ministry is successful in Lydda where he heals the lame (Act 9:32-35).

b Peter’s ministry is successful in Joppa where he raises the dead (Act 9:36-43).

b Peter goes to the Gentiles and converts Cornelius and his household, and those in Jerusalem rejoice because God is reaching out to the Gentiles – a distinctive outreach (Act 10:1 to Act 11:18).

a Scattered Christians preach successfully in Phoenicia and Cyprus to Jews only, but then in Syrian Antioch, first to Jews and then to Gentiles. The work in Antioch is confirmed by Barnabas who calls in Saul (Act 11:19-26).

Note the carefully worked out pattern, which could be even more particularised. It consists of a general description followed by three ministries of Philip, commencing with the ministry to the Samaritans (a new distinctive outreach), then central is Paul’s conversion and new ministry, then come three ministries of Peter, possibly following up on Philip’s ministry in Act 8:40, finalising in Peter’s ministry to Gentiles (a new distinctive outreach), and then another general description.

This is all then followed by a description of events in and around Jerusalem, while the word of God grew and multiplied (Act 11:27 to Act 12:25).

The complexity of the construction of Acts, and the warning lest we too glibly divide it up into our patterns comes out in that the above analysis overlaps into what might be seen as two sections ending in their summaries (see introduction to chapter 1). Luke has a number of strands going at the same time. We do him an injustice not to recognise the fact.

A further interesting part of the pattern is found in the descriptions of the conversion of three vital figures, the Ethiopian eunuch, Saul of Tarsus, and Cornelius the Centurion. Note the huge contrast, the powerful minister of state, the devoted Pharisee and student of Gamaliel, and the officer in the army of occupation, and yet all in their own way men who were earnestly seeking righteousness and truth. In each case Christian men are directed to go to them. In each case those to be converted are chosen men. In each case a vision or equivalent is involved. In each case they are led to Christ by God’s chosen instrument. In each case they are baptised. And yet the differences are many too. They are not just reproductions. But they do bring out that God is at work not only on multitudes, but on individuals, as he expands the Kingly Rule of God.

The Consequences of the Death of Stephen.

The result of the death of Stephen was that Christians had to flee from Jerusalem, and this certainly included Philip, one of the Hellenists appointed along with Stephen. Indeed the six who remained of the original seven were probably targeted as known associates of Stephen. It must be seen as quite probable that the Hellenistic Christian Jews were the most prominent target of the persecution, a persecution probably largely pursued by their antagonists in the Hellenistic synagogues (compare Act 9:29), as well as especially by Saul, who was himself one of the Hellenists, although a very Hebrew one. They wanted to demonstrate to their Hebrew brethren that they too were true Jews (the Hellenists who had come to live in Jerusalem, and who had not already been converted, would tend to be those most fanatically gripped by Jewishness).

But behind the flight of the people of God was God Himself. Without that flight the impetus to spread the Good News widely would have been absent. They had felt it necessary to concentrate mainly on Jerusalem, but it was now His purpose that the word might spread far beyond the walls of Jerusalem. He was fulfilling the prophecy of Isa 2:3, ‘Out of Zion shall go forth the law, and the word of the Lord from Jerusalem’.

This was taking place some years after the crucifixion during which time the church had become well established in Jerusalem. This is evident from the fact that the events of the previous chapters of Acts require such a length of time for their fulfilment. How far the Apostles were involved in the persecution we do not know, although we do know that they remained in Jerusalem (Act 8:1). Perhaps they were seen as still under the protection of the Sanhedrin’s edict that they be left alone. And perhaps their known loyalty to the Temple, (for they met there regularly), marked them off as giving full respect to the Temple and as not following the heresy of Stephen. It might have been argued that, while they were known Messianists, they had never been heard to speak against the Temple and the Law. They may have been seen as dutiful in following their religious responsibilities so that the Pharisees had nothing against them, for there were many priests and Christian Pharisees among their number who would maintain their Jewishness. Thus they may have been left alone. With their reputations it is certainly difficult to see how the Apostles could have remained hidden. They were still no doubt performing signs and wonders, and people would still be seeking them out. But there was still a strong sense of Jewishness among the early Judaistic church and that probably helped them. (Consider how the Apostles are later called to task by Hebrew Christians when they are thought to have erred from a Judaistic emphasis – Act 11:2).

But having said all that danger had to lurk for them. While the persecution may have majored on the Hellenistic Christians, the Hebrew Christians would be drawn in by association. They certainly had no certainty that they would be spared. And the impression given is that Saul was determined to hunt down any Christians that he could find. Thus it took a great deal of courage to remain in Jerusalem. But now full of the Holy Spirit that was not something that any of the twelve Apostles lacked.

However, while devastating at the time the persecution accomplished what the passage of time had failed to accomplish, not only the spreading of the Good News, but also the gentle separating of the Jewish church from its extreme Jewishness. Christian Jews were being faced up with a choice of adherence, whether to the Jewish authorities, or to the wider church. And the persecution would help them to make up their minds. The grip of Judaism was being slowly relaxed.

Fuente: Commentary Series on the Bible by Peter Pett

The Activity of Peter Results in Gentiles Being Welcomed And Welcoming The Lord, But The Rejection Of The Messiah Is Confirmed By Jerusalem Who Commence a Process of Elimination of His Chief Representatives (9:32-12:24).

The first part of this section is all positive as God’s work moves forwards with signs and wonders and the raising of the dead through Peter, God revealing that it is His desire that the Good News goes to the Gentiles through Peter, that desire being vindicated when carried out by Peter, and the forming of a new church in Syrian Antioch minister to by Barnabas and Saul.

But the second part of the section is negative and deals with the final rejection of the Messiah by the king and people of Jerusalem. This comes about as the result of the rise of a new ‘king of Israel’ who is totally sympathetic to the people and enjoys their confidence. This results in an open attack on the Apostles, the martyrdom of James the Apostle, the imprisonment and enchaining of Peter with the same end in view, his release by an Angel of the Lord and forsaking of Jerusalem, and the judgment on the king of Israel for blasphemy.

It can be analysed as follows:

a Peter comes to Lydda and Joppa, in the area of Caesarea, and heals the paralysed man but Tabitha sickens and dies. God raises her from the dead (Act 9:32-43).

b The angel of the Lord comes to Cornelius resulting in the salvation of his house (Act 10:1-48).

c Peter is challenged concerning his activity and is vindicated (Act 11:1-18).

d The Good news is welcome by the Gentiles in Antioch which is to become the new centre for evangelisation (Act 11:19-30).

d The Good news is rejected by the king and people in Jerusalem which will cease to be the centre of evanglisation (Act 12:1-2)

c Peter is seized and put in prison and left in chains (Act 12:3-6).

b The angel of the Lord comes to Peter resulting in the death of his guards, the rejection of Jerusalem and the humiliation of Herod (Act 12:7-19).

a Herod comes to Caesarea and he sickens and dies. The angel of the Lord causes him to be eaten by worms (Act 12:20-23).

Fuente: Commentary Series on the Bible by Peter Pett

The Witness of the Persecution of the Early Church and Herod’s Judgment Act 12:1-24 records the persecution of the early Church and Herod’s judgment.

Outline Here is a proposed outline:

1. The Death of James and the Imprisonment of Peter Act 12:1-19

2. Judgment upon King Herod Act 12:20-25

Act 12:1-19 The Death of James and the Imprisonment of Peter In Act 12:1-19 we have the account of the third wave of persecution upon the early Church. Peter and John have been thrown in jail on two previous occasions, and Stephen had been stoned. It is interesting to note how Satan attacked the three leading apostles, those who were the closest to Jesus during His earthly ministry. Satan often attacks the heads of the churches in order to make the sheep scatter. In the order of events, James, the brother of John is killed; then, Peter is imprisoned and threatened with death, who, with John, was earlier imprisoned by the Jewish Sanhedrin.

The Silence of the Sanhedrin – John Chrysostom and Matthew Henry note that since Saul’s conversion, the Jewish Sanhedrin has stood silent in the Scriptures. [169] Perhaps after this embarrassing turn of events against them, the Sanhedrin took Gamaliel’s advice more serious (Act 5:33-42), seeing that they were losing their battle by fighting in their own strength. Now a greater and mightier force than the Sanhedrin assaults the Church of the Lord Jesus Christ, as the religious powers give way to civil powers. King Herod, who stands not just as a king over the Jews, but as Rome’s representative to bring order and judgment to his region of dominion, now attempts to destroy the Church by attacking its leadership.

[169] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies I-XXVIII, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1851), 373; Matthew Henry, Acts, in Matthew Henry’s Commentary on the Whole Bible, New Modern Edition, Electronic Database (Seattle, WA: Hendrickson Publishers, Inc., 1991), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Acts 12:1-4.

As we read Act 12:5 where the church began earnest prayer for Peter’s deliverance, there is deposited in our hearts a sense of expectation for divine intervention. Having read the Scriptures from Genesis to the Gospel of John, we have come to know God as a Deliverer of His people. As we read the preceding eleven chapters of the book of Acts, we see God beginning to move mightily within the church with signs and wonders. Thus, this passage of Scriptures places emphasis upon the power of the early Church, which covers fourteen verses, rather than the death of James the apostle, which is mentioned in a single verse.

Peter’s Miraculous Deliverance from Prison The story of Peter’s miraculous deliverance from prison in Act 12:1-19 reflects the message of Psa 2:1-5, where the heathen rage against the Lord’s anointed. In Act 12:1-4 the heathen were raging against the Church by putting Peter in prison (Psa 2:1-3). In Act 12:18 Peter’s miraculous escape from prison put the city in derision and stirred it up (Psa 2:4). In Act 12:20-23 God vexes the heathen by killing King Herod (Psa 2:5).

Psa 2:1-3, “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us.”

Psa 2:4, “He that sitteth in the heavens shall laugh: the Lord shall have them in derision .”

Psa 2:5, “Then shall he speak unto them in his wrath, and vex them in his sore displeasure.”

Act 12:1 Now about that time Herod the king stretched forth his hands to vex certain of the church.

Act 12:1 “Now about that time” Comments – Views differ as to what event is meant by the phrase “about this time.” Eusebius believes it refers to the reign of the Roman Emperor Claudius. [170] Heinrich Meyer translates the phrase “but at that juncture,” saying it refers to the events mentioned in the passage immediately preceding the phrase, which was the visit of Barnabas and Saul to Jerusalem to deliver an offering for the saints. Meyer supports this view by saying this same Greek phrase is used in Act 19:23 in this way. He believes the events of Act 12:1-24 coincide with Barnabas and Saul’s visit to Jerusalem. [171] This view is strongly supported by the closing verse in this passage of Scripture, which says, “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.” (Act 12:25) Thus, the story in Act 12:1-25 opens with a famine upon the land, which affected the saints of Jerusalem so that Barnabas and Saul brought relief from the church in Antioch during the time of the Passover festival. If this trial of famine was not enough for the early Church, Herod was now raising his hands to persecute these saints in Jerusalem.

[170] Eusebius writes, “‘Now about that time’ (it is clear that he means the time of Claudius)” (Eusebius, Ecclesiastical History 2.9.1-4).

[171] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 228.

“Herod the king” – Comments – Scholars tell us that Herod the king in Act 12:1 was Herod Agrippa I, the nephew of Herod Antipas, who beheaded John the Baptist (Mar 6:14-29), and grandson of Herod the Great, who massacred the children of Bethlehem (Mat 2:16-18). Herod the Great also killed his son Aristobulus, who was the father of this Herod (see the family lineage described by Josephus in Antiquities 18.5.4). Josephus calls this Herod by the surname Agrippa, which surname John Gill says has been added to the Syriac text. [172] Because of Herod Agrippa’s loyalty to Rome, his kingdom was extended to nearly the former size once held by his grandfather Herod the Great during the time of Jesus’ birth ( Antiquities 18.6.10; 18.7.2; 19.5.1; 19.6.1). Thus, he ruled over all of Palestine. [173] Although some scholars say Herod Agrippa was not a Jew, being born from an Edomite family, [174] Josephus says, “he was by nation a Jew.” ( Antiquities 18.6.7). Thus, scholars like Meyer believe he was of Jewish birth. [175]

[172] John Gill, Acts, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Acts 12:1.

[173] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 228.

[174] Matthew Henry, Acts, in Matthew Henry’s Commentary on the Whole Bible, New Modern Edition, Electronic Database (Seattle, WA: Hendrickson Publishers, Inc., 1991), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Acts 12:1-4.

[175] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 230.

“stretched forth his hands” – Comments – The phrase “stretched forth his hands” is used frequently throughout the Old Testament Scriptures, so it can be considered a Hebrew idiom. This phrase is used figuratively to express the fact that Herod was exercising his powers as king over the Jews. Meyer says it is a Hebrew idiom, and translates this phrase, “laid hands on, he caught at, i.e. he caused to be forcibly seized” [176]

[176] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 229.

“to vex certain of the church” Comments – Herod will target the leaders of the church. In the verses that follow he will kill James (Act 12:2) the apostle and imprison Peter (Act 12:3-19). This will be his last acts as a king over the Jews, for God will judge him and kill him soon afterwards (Act 12:20-24).

Act 12:2 And he killed James the brother of John with the sword.

Act 12:2 “And he killed James” Comments – As early as John Chrysostom, commentators have referred to the story of Jesus telling James and John that they would suffer with His cup and with His baptism (Mat 20:20-23). [177] The mother of James and John once came to Jesus and asked if Jesus would set them at his side on the throne of Israel. When Jesus asked them if they were willing to drink His cup and share in His baptism, they heartily accepted. Jesus thus predicted their sufferings and death. James was the first of the apostle to die, and John would be the last.

[177] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies I-XXVIII, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1851), 372.

Mat 20:20-23, “Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.”

“the brother of John” Comments – John Chrysostom notes this phrase was intended on distinguishing James the apostle from James the brother of the Lord, who was the first bishop of Jerusalem (Act 15:13). [178] John Calvin rather believes this distinction was made for James the son of Alphaeus, another one of the twelve apostles (Act 1:13). [179]

[178] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies I-XXVIII, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1851), 372.

[179] John Calvin, Commentary Upon the Acts of the Apostles, vol. first (Edinburgh: The Calvin Translation Society, 1844), 479.

Act 15:13, “And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:”

Act 1:13, “And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.”

“with the sword” – Comments – Adam Clarke says that the Jews had four types of punishment by death: stoning, burning, killing with the sword (beheading), and strangling. He says the Talmud required those who drew Jews away from their faith to be killed by the sword. [180] Eusebius quotes Clement of Alexandria, who tells us of the ancient tradition that James was beheaded. [181]

[180] Adam Clarke, The Acts of the Apostles, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Acts 12:2.

[181] Eusebius writes, “‘Now about that time’ (it is clear that he means the time of Claudius) ‘Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword.’ And concerning this James, Clement, in the seventh book of his Hypotyposes, relates a story which is worthy of mention; telling it as he received it from those who had lived before him. He says that the one who led James to the judgment-seat, when he saw him bearing his testimony, was moved, and confessed that he was himself also a Christian. They were both therefore, he says, led away together; and on the way he begged James to forgive him. And he, after considering a little, said, ‘Peace be with thee,’ and kissed him. And thus they were both beheaded at the same time. And then, as the divine Scripture says, C: and Settings\ Fathers v.2\.htm – P1107_524696 Herod, upon the death of James, seeing that the deed pleased the Jews, attacked Peter also and committed him to prison, and would have slain him if he had not, by the divine appearance of an angel who came to him by night, been wonderfully released from his bonds, and thus liberated for the service of the Gospel. Such was the providence of God in respect to Peter.” (Eusebius, Ecclesiastical History 2.9.1-4)

It is very possible that if the Church had prayed for James, the brother of John, the way they prayed for Peter, he would not have been killed, but these disciples were still learning the power of prayer.

Act 12:2 Comments Eusebius mentions Luke’s account of the death of James as recorded by Clement of Alexandria. Early Church tradition adds to this narrative material of Luke by saying that the one who led James to his judgment was so moved by the apostle’s testimony that he offered himself to be beheaded alongside him ( Ecclesiastical History 2.9.1-4).

Comments – Scholars propose the date of A.D. 44 when Herod Agrippa killed James the apostle. This date is taken from Josephus, who says there was a drought in the eighth year of Claudius Caesar, which was approximately A.D. 44 ( Antiquities 20.5.2). The drought mentioned in Act 11:27-30, which provides the context for the time of Herod Agrippa’s persecutions, is generally believed to be this same drought mentioned by Josephus.

Comments – Perhaps the reason Luke did not spend any more time discussing the tragic death of James, one of the twelve apostles of the Lamb, is because the emphasis of the book of Acts is on the expansion of the Church through miracles and demonstrations of the power of the Holy Spirit. Peter’s imprisonment and miraculous deliverance that follows consists of fourteen verses, compared to one sentence about James’ death. This is because Peter’s deliverance reveals the power of the Holy Spirit at work in the early Church, rather than the death of James. The story of the death of James will be mentioned in early Church history (Eusebius, Ecclesiastical History 2.9.1-4), and in books like John Fox’s Book of Martyrs, [182] where it is properly placed.

[182] William B. Forbush, ed., Fox’s Book of Martyrs (New York: Holt, Rinehart and Winston: c1926, 1965), 2-3.

Comments Imagine the shock that these early disciples experiences when James the apostle was killed. Jesus had commissioned them to take the Gospel to the uttermost parts of the world. James was never de-commissioned from this task. His death must have made these disciples doubt God’s ability to fulfill the Great Commission. For this reason, I do not believe it was God’s perfect will for James to die. In the following verses, an angel will miraculously deliver Peter from prison and certain death. Peter, realizing this miracle, decides to hide himself for the first time, realizing that God was not willing that he die, as James had died.

Act 12:3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

Act 12:3 “And because he saw it pleased the Jews, he proceeded further to take Peter also” – Comments – Calvin notes that Herod was not attacking the church because of his zeal for the Mosaic Law, neither for his disdain for the Church; rather he sought to serve his own political ambitions by doing something the Jews perceived was for their benefit. [183] Political leaders can be men-pleasers. Thus, Herod Agrippa sought an opportunity to find favor with the Jews by arresting Peter during a time when the Jewish leaders had gathered in Jerusalem, an ideal time when they could easily take note of Herod’s deed. In postponing Peter’s execution, Herod appeared before these leaders to honor the Jewish Passover, and to avoid causing any disturbance during this most holy week. In other words, he was trying to improve his “approval ratings at the polls.” [184] Herod was obviously trying to keep the Jews quiet, who had a history of being rebellious and difficult for Rome to manage.

[183] John Calvin, Commentary Upon the Acts of the Apostles, vol. first (Edinburgh: The Calvin Translation Society, 1844), 479.

[184] Robert Higgins, Untapped Power [on-line]; accessed 16 July 2009; available at http://www.sermoncentral.com/sermon.asp?SermonID=132931&Page=2; Internet.

Josephus gives us a description of Herod Agrippa’s personality as being benevolent towards the Jews ( Antiquities 19.7.3). His efforts to please the Jews by persecuting the church would have been typical of this king.

“Now, this king was by nature very beneficent, and liberal in his gifts, and very ambitious to oblige people with such large donations; and he made himself very illustrious by the many chargeable presents he made them. He took delight in giving, and rejoiced in living with good reputation.” ( Antiquities 19.7.3)

Act 12:3 “Then were the days of unleavened bread” Comments – The Mosaic Law designated the Feast of Unleavened Bread, or the Passover, from the fourteenth to the twenty-first of the month Nisan (Exo 12:15-18, Lev 23:5-6, Deu 16:1-4).

Act 12:4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

Act 12:4 “And when he had apprehended him, he put him in prison” – Comments – Herod did not kill Peter immediately because he did not want to cause a disturbance during the Passover festival.

Act 12:4 “and delivered him to four quaternions of soldiers to keep him” Word Study on “quaternions” Strong says the Greek word “quaternions” “ttradin” ( ) (G5069) means, “a squad of four Roman soldiers.”

Comments – John Calvin notes that these four bands consisting of four soldiers in each band would have shared the four night watches of three hours each. [185] Thus, we read in Act 12:6 that Peter slept between two soldiers, while several stood at the prison door.

[185] John Calvin, Commentary Upon the Acts of the Apostles, vol. first (Edinburgh: The Calvin Translation Society, 1844), 480.

Act 12:4 “intending after Easter to bring him forth to the people” – Word Study on “Easter” Strong says the Greek word “Easter” “pascha” ( ) (G3957) means, “the Passover.” The Enhanced Strong says this Greek word is used 29 times in the New Testament, being translated “passover 28, Easter 1.”

Perhaps Herod did not want to defile the festive occasion with blood, so he waited for this seven-day event to transpire before bringing Peter forth for judgment. Meyer suggests that Herod would have brought Peter forth and stood him in the same place of judgment that Pilate judged the Lord Jesus Christ (Joh 19:13). [186] There before the Jewish leaders Herod would pronounce the death sentence in an effort to please the Jews.

[186] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 230.

Joh 19:13, “When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.”

Act 12:5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

Act 12:5 Comments – Herod’s calculated plan failed to account for one fact, which was the prayers of the saints. He had earthly powers to wield the sword and take man’s life, but he lacked the power of divine judgment. Had Herod reflected back upon God’s mighty acts in the Church, he would have considered the possibility of what the Lord was about to do in delivering Peter, but pride blinds the heart and mind.

This season of prayer was not the church’s normal prayer session. Rather, the Scriptures describe it as prayer made “without ceasing.” Such a crisis as they were now facing, moved them beyond their typical response to persecution of quietness and scatting to nearby cities. It moved them into the position of offense, so that they stood as a roaring lion, an overcoming Church, called to take dominion upon earth and break the powers of darkness. Until now, we have no record in the Scriptures of such earnest prayer by the saints. They had spent ten days in the upper room in prayer and supplication (Act 1:13-14); after the day of Pentecost they had “continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,” (Act 2:41); they had enjoyed access into the Temple for prayers (Act 3:1); the place where they prayed was shaken in the assembly following Peter and John’s first release from the Sanhedrin (Act 4:23-31); the early apostles were men of prayer; (Act 10:9) but never had the Church prayed with such intensity. The Church was about to experience a new level of power, not one displayed through the gifts of the Spirit under the anointing of the apostles, but of a display from Heaven as God moves mightily in response to the prayers of the saints.

God is not a respecter of persons. I believe He would have delivered James the apostle from death had the church earnestly prayed for him. God responds to our faith, rather than predestine some of the saints for death and some for a fruitful ministry. Although uses tragedies and makes something good come from it, such martyrdoms is not in God’s divine plan for the believer, who is destined for a victorious life. This is the message proclaimed in Act 12:1-19, which focuses most of its attention upon Peter’s miraculous deliverance rather than on the martyrdom of James the apostle.

Act 12:6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.

Act 12:6 “And when Herod would have brought him forth, the same night Peter was sleeping” Comments – John Calvin notes that Peter was “within one night of death.” [187] God sometimes waits until the last minute before bringing us deliverance. Peter was delivered just before his execution was scheduled. Peter had placed himself into God’s hands. John Trapp notes that David also slept while God delivered him from his adversaries (Psa 3:5). [188]

[187] John Calvin, Commentary Upon the Acts of the Apostles, vol. first (Edinburgh: The Calvin Translation Society, 1844), 482.

[188] John Trapp, A Commentary or Exposition Upon All the Books of the New Testament (London: R. W., 1656), 559.

Psa 3:5, “I laid me down and slept; I awaked; for the LORD sustained me.”

Act 12:6 “between two soldiers, bound with two chains: and the keepers before the door kept the prison” – Comments – It appears that these four bands of soldiers were divided so that two kept the doors and two slept with Peter in chains during each of the four night watches. The two guards at the door of the prison distanced themselves apart and to form the first and second guards through which the angel led Peter (Act 12:10).

Heinrich Meyer notes that practice of chaining prisoners to a soldier was a Roman custom, and he gives several references. [189] Josephus tells us about Agrippa being chained to a soldier while in bonds ( Antiquities 18.6.7). Pliny the Younger refers to sending a prisoner in chains ( Letters 10.65). [190] Lucius Seneca writes, “the same chain fastens the prisoner and the soldier who guards him…” ( Epistles on Morals 5) [191]

[189] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 230.

[190] William Melmoth, The Letters of Pliny the Consul (Boston, Mass: R. Larkin, 1809), 231.

[191] Lucius Annaeus Seneca, Seneca Ad Lucilium Epistulae Morales, vol. 1, trans. Richard M. Gummere, in The Loeb Classical Library, eds. E. Capps, T. E. Page, and W. H. D. Rouse (London: William Heinemann, 1935), 23.

Act 12:7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

Act 12:7 Comments – John Calvin notes the power of God’s command to cause chains to fall from their victims. [192]

[192] John Calvin, Commentary Upon the Acts of the Apostles, vol. first (Edinburgh: The Calvin Translation Society, 1844), 483-484.

Act 12:8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

Act 12:8 Comments – Smith says that men in the ancient orient wore traditional garments that were common among these cultures. Their clothing consisted on an inner garment ( ) (G5509), or under garment, which looked like a long shirt, normally being sleeveless that reached down to the knees. This tunic was held tightly to the waist using a girdle, a type of belt. A second, outer tunic was similar, but longer in length, and worn over the first. The third, outer garment ( ) (G2440) was worn on top and seen in public. Peter girded himself by wrapping his inner garment with his belt. He then put on his outer garment and followed the angel.

Act 12:9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.

Act 12:9 Comments – Peter had seen a vision before (Act 10:9-19), and understood how real they seemed to be. He initially thought this was another vision.

Act 12:10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

Act 12:10 “When they were past the first and the second ward” Comments – Webster defines the English word “ward” to mean, “ The act of guarding; watch; guard; guardianship; specifically, a guarding during the day.” The phrase “first and second ward” can refer either to the guard post, or to the guards themselves. [193] This phrase tells us that two of the four guards that make up the four Roman quaternions of soldiers mentioned in Act 12:4 were guarding the doors of the prison, while two guards from one of the quarternions were sleeping in chains with Peter, their prisoner.

[193] A. C. Hervey, Acts, in The Pulpit Commentary, eds. H. D. M. Spence and Joseph Exell (Grand Rapids, MI: Wm. B. Eerdmans Pub. Co., 1950), in Ages Digital Library, v. 1.0 [CD-ROM] (Rio, WI: Ages Software, Inc., 2001), comments on Acts 12:10.

Act 12:11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Act 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.

Act 12:12 “And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark” – Comments – This Mary was not the mother of James the apostle, who had just been slain by Herod Agrippa; rather, this was the mother of John Mark, who was the author of the Gospel of Mark. According to Eusebius, Papias (A.D. c. 60-130), bishop of Hierapolis, said that John Mark was a follower of Peter, and wrote his Gospel based upon the memoirs of Peter. He says that those who followed Peter’s teachings were so overwhelmed at the apostle’s death in Rome that they asked John Mark, who was also a close follower of Peter, to record the Gospel that Peter had taught them. They so prevailed upon John Mark that he consented and wrote his Gospel. [194] Jerome calls John Mark “the disciple and interpreter of Peter” ( Lives of Illustrious Men 8). [195] John Mark was the nephew to Barnabas (Col 4:10); and there is Scriptural evidence that Peter may have been paternally related to John Mark as well (1Pe 5:13). However, it is generally agreed that John Mark’s relationship to Peter was a close spiritual bond, so that the use of the phrase “Marcus my son” meant that John Mark was a convert or disciple or assistant to Peter. Paul calls Timothy and Titus his sons in a spiritual sense (1Ti 1:2; 1Ti 1:18, 2Ti 1:2; 2Ti 2:1, Tit 1:4).

[194] Eusebius writes, “And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter’s hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.” ( Ecclesiastical History 2.15.1) and “‘This also the presbyter said: Mark having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.’ These things are related by Papias concerning Mark.” ( Ecclesiastical History 3.39.15) See Eusebius, Ecclesiastical History, trans. Arthur C. McGiffert under the title The Church History of Eusebius, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, A New Series, vol. 1, eds. Henry Wace and Philip Schaff (Oxford: Parker and Company, c1890, 1905), 115-116, 172-173.

[195] Jerome writes, “Mark the disciple and interpreter of Peter wrote a short gospel at the request of the brethren at Rome embodying what he had heard Peter tell. When Peter had heard this, he approved it and published it to the churches to be read by his authority as Clemens in the sixth book of his Hypotyposes and Papias, bishop of Hierapolis, record. Peter also mentions this Mark in his first epistle, figuratively indicating Rome under the name of Babylon ‘She who is in Babylon elect together with you saluteth you and so doth Mark my son.”’ See Jerome, Lives of Illustrious Men, trans. Ernest C. Richardson, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, vol. 3, eds. Henry Wace and Philip Schaff (New York: The Christian Literature Company, 1906), 364.

Col 4:10, “Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)”

1Pe 5:13, “The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.”

John Mark is most likely mentioned in Act 12:12 because he is about to accompany Barnabas and Paul back to Antioch (Act 12:25), and then join them on their first missionary journey (Act 13:5).

Act 12:25, “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.”

Act 13:5, “And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.”

Act 12:13 And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.

Act 12:13 Comments – The damsel Rhoda appears only once in the New Testament (Act 12:13).

Act 12:14 And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

Act 12:15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

Act 12:16 But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.

Act 12:16 Comments – The early disciples were understandably astonished because their prayers had never been seen so effective. They had been praying in the Temple and in the upper room. They had prayed after Peter and John’s first imprisonment, and felt the place shaken. Yet, they had never seen such an immediate and miraculous answer to fervent prayer.

Act 12:17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.

Act 12:17 “And he said, Go shew these things unto James, and to the brethren” Comments – Meyer and others believe that this James that Peter mentions in Act 12:17 is the Lord’s brother, who becomes bishop of the church in Jerusalem (Act 15:13; Act 21:18 , 1Co 15:7, Gal 1:19; Gal 2:12, Jas 1:1). [196] However, John Calvin believes it is James the son of Alphaeus, one of the twelve. [197]

[196] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 234.

[197] John Calvin, Commentary Upon the Acts of the Apostles, vol. first (Edinburgh: The Calvin Translation Society, 1844), 488.

Act 15:13, “And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:”

Act 21:18, “And the day following Paul went in with us unto James; and all the elders were present.”

1Co 15:7, “After that, he was seen of James; then of all the apostles.”

Gal 1:19, “But other of the apostles saw I none, save James the Lord’s brother.”

Gal 2:12, “For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.”

Jas 1:1, “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.”

Act 12:17 “And he departed, and went into another place” Comments – The Scriptures do not tell us where Peter departed after his miraculous deliverance from prison. After speaking to the saints, he probably hid himself for a time, knowing that Herod would seek him and imprison him again. The book of Acts will refer to Peter only one more time, during the first Jerusalem council (Act 15:7), while Paul the apostle will move to the center stage for the rest of Luke’s account of early church history. There was a time when Jesus withdrew Himself from threats of death by the Jewish leaders (Mat 12:14-15). Peter was emulating his Master.

Mat 12:14-15, “Then the Pharisees went out, and held a council against him, how they might destroy him. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;”

Peter now fades out of the history of early Church, appearing only in the first Jerusalem Council (Act 15:7). If Jesus was crucified and resurrected around A.D. 30, and Peter’s deliverance from prison took place around A.D. 44, then Peter had held the position as leader of this early Church for about fourteen years. We read in Act 15:1-35 that James, the brother of the Lord, emerges as the first bishop of the Church of Jerusalem. This means that the focus shifts off of Peter and on to James and Paul the apostle. Perhaps the reason for this is the fact that people sometimes get their eyes upon man and off of the Lord, who is the one working miracles through a man. Peter was walking in an anointing so strong that he shadow healed the sick (Act 5:15), something that did not happen in the ministry of the Lord Jesus Christ. It would have been easy for believers to begin to over praise him, therefore, the need would have arisen to shift the focus upon other leaders.

Act 15:7, “And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.”

Act 5:15, “Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.”

It is interesting to note that when Peter becomes quiet in Jerusalem after his imprisonment and miraculous deliverance, the church in Jerusalem becomes quiet as well. The rest of the book of Acts will focus upon Paul the apostle’s ministry, which takes place out of the church in Antioch.

Act 12:18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

Act 12:18 Comments – God had these people in derision. See Psa 2:4:

Psa 2:4, “He that sitteth in the heavens shall laugh: the Lord shall have them in derision .”

Act 12:19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.

Act 12:19 “and commanded that they should be put to death” – Comments – Note that these sentries were put to death because of Peter’s escape, as was the custom of the Romans. John Chrysostom notes that the act of putting them to death testified to Herod Agrippa’s wickedness, and to God’s marvelous miracle of delivering Peter. [198] The only way to stop corruption and bribery in a corrupt society was the penalty of death. Therefore, the guards were threatened with the sentence of death with the escape of prisoners.

[198] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies I-XXVIII, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1851), 382

Act 12:19 “And he went down from Judaea to Caesarea, and there abode” Comments – Meyer notes that Herod Agrippa normally lived in Jerusalem (see Josephus, Antiquities 19.7.3). [199] Perhaps his departure from Judaea to Caesarea was the result of his embarrassment because of the miraculous deliverance of Peter, which shamed this king. The Roman governors over Judea were seated in Caesarea Philippi, and it served as the headquarters for the Roman soldiers posted in this region ( Easton).

[199] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 229.

Act 12:20-23 Herod’s Divine Judgment In Act 12:20-23 we have the account of how God judged Herod because of his pride and the wicked acts that he had done. Because of Herod Agrippa’s loyalty to Rome, his kingdom was extended to nearly the former size once held by his grandfather Herod the Great during the time of the early Church ( Antiquities 18.6.10; 18.7.2; 19.5.1; 19.6.1). Thus, he ruled over all of Palestine. [200] This sense of great power would have caused him to have such great pride. This story of God’s fury is an illustration of Psa 2:5, “Then shall he speak unto them in his wrath, and vex them in his sore displeasure.” The judgment upon Herod Agrippa is similar to God’s judgment upon King Nebuchadnezzar, when God turned his mind that that of a beast for seven years until he acknowledges the God of Heaven (Dan 4:1-37).

[200] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Acts of the Apostles, trans. Paton J. Gloag, ed. William P. Dickson (New York: Funk and Wagnalis, 1884), 228.

Extra-biblical Sources of Herod’s Death – Josephus gives us a lengthy account of this event, and adds that the king died after five days in bed ( Antiquities 19.8.2). [201]

[201] Josephus writes, “Now when Agrippa had reigned three years over all Judea, he came to the city Cesarea, which was formerly called Strato’s Tower; and there he exhibited shows in honor of Caesar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity through his province. On the second day of which shows he put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theater early in the morning; at which time the silver of his garment being illuminated by the fresh reflection of the sun’s rays upon it, shone out after a surprising manner, and was so resplendent as to spread a horror over those that looked intently upon him; and presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god; and they added, “Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.” Upon this the king did neither rebuke them, nor reject their impious flattery. But as he presently afterward looked up, he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him; and fell into the deepest sorrow. A severe pain also arose in his belly, and began in a most violent manner. He therefore looked upon his friends, and said, “I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to accept of what Providence allots, as it pleases God; for we have by no means lived ill, but in a splendid and happy manner.” When he said this, his pain was become violent. Accordingly he was carried into the palace, and the rumor went abroad every where, that he would certainly die in a little time. But the multitude presently sat in sackcloth, with their wives and children, after the law of their country, and besought God for the king’s recovery. All places were also full of mourning and lamentation. Now the king rested in a high chamber, and as he saw them below lying prostrate on the ground, he could not himself forbear weeping. And when he had been quite worn out by the pain in his belly for five days, he departed this life, being in the fifty-fourth year of his age, and in the seventh year of his reign; for he reigned four years under Caius Caesar, three of them were over Philip’s tetrarchy only, and on the fourth he had that of Herod added to it; and he reigned, besides those, three years under the reign of Claudius Caesar; in which time he reigned over the forementioned countries, and also had Judea added to them, as well as Samaria and Cesarea. The revenues that he received out of them were very great, no less than twelve millions of drachme. Yet did he borrow great sums from others; for he was so very liberal that his expenses exceeded his incomes, and his generosity was boundless.” ( Antiquities 19.8.2)

Divine Judgment – While meditating upon Act 12:20-23 regarding Herod’s death, the Lord quickened to me Heb 10:26-27. Herod Agrippa was a Jew and knew about the God of Israel, whether he served him or not. For Herod to take praise from men who called him “God” was without excuse, and punishment was certain.

Heb 10:26-27, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”

Act 12:20 And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s country.

Act 12:21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.

Act 12:22 And the people gave a shout, saying, It is the voice of a god, and not of a man.

Act 12:22 Comments – The Roman Emperors were given a status of deity by the people, with such emperor worship providing a common bond in the midst of a divers culture of pagan religions. [202] In giving this same statue to Herod Agrippa I, the people of Tyre and Sidon, knowing his rise to fame and power, were offering him their highest praise. They were equating him with Caesar in an effort to gain his favor. However, Herod was a Jew, of the nation of Israel, a chosen people who knew the God of Abraham, Isaac, and Jacob. Herod was not ignorant concerning his Jewish faith in YHWH, compared to Caesar, who was a Gentile that was ignorant of God (Act 17:22-23). Therefore, God held Herod accountable, and judged him for accepting such praise.

[202] Erich S. Gruen, “Rome: Ancient Rome,” in The World Book Encyclopedia, vol. 16 (Chicago: World Book, Inc., 1994), 447.

Act 17:22-23, “Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.”

Act 12:23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

Act 12:24-25 The Keys to Church Growth In Act 12:24-25 Luke makes two brief comments that undergirded Church growth beyond Jerusalem and into Judea, Samaria, and into Antioch. The disciples were faithful to preach the Word of God (Act 12:24), and they were faithful to fulfill their ministries (Act 12:25).

Act 12:24 But the word of God grew and multiplied.

Act 12:24 Comments – This general statement describing the expansion of the early Church expresses the theme of the book of Acts, which is stated in Act 1:8, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” Similar statements are woven within the narratives of the book of Acts (Act 6:7; Act 11:21; Act 19:20).

Act 6:7, “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.”

Act 11:21, “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.”

Act 19:20, “So mightily grew the word of God and prevailed.”

Act 12:25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

Act 12:25 “And Barnabas and Saul returned from Jerusalem” – Comments – Act 12:25 is tied to Act 11:30. The setting of Act 12:1-24 is the visit of Barnabas and Saul to Jerusalem during the Passover festival to give a love offering to the saints because of the famine. Barnabas and Saul then depart Jerusalem, having either witnessed Peter’s miraculous deliverance from prison. They may have been praying with the saints in the very house of Mary, the mother of John Mark, when Peter knocked on their door.

Act 11:30, “Which also they did, and sent it to the elders by the hands of Barnabas and Saul.”

“when they had fulfilled their ministry” Comments – The faithfulness of Barnabas and Saul to fulfill their ministry becomes a prerequisite for what is about to take place in Act 13:1-3, when God will send them forth as apostles to the Gentiles. Their faithfulness positions them for their divine calling as apostles.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Church’s Structure (Divine Service): Key Witnesses that Began the Spread of Gospel into Judea and Samaria While Act 2:1 to Act 5:42 gives us the testimony of the founding and growth of the Church in Jerusalem, the stoning of Stephen gave rise to the spreading of the Church to Judea and Samaria. Act 6:1 to Act 12:25 serves as the testimony of the spread of the Gospel to the regions beyond Jerusalem as a result of persecution, which was in fulfillment of Jesus’ command to the apostles at His ascension, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Act 1:8) In Act 6:1-7 the New Testament Church begins to structure itself with the office of the deacon. One of these deacons named Stephen becomes the first martyr of the Church (Act 6:8 to Act 7:1 a). As the result of a great persecution fueled by the zeal of Saul of Tarsus, the Gospel begins to spread into Judea and Samaria. Philip the evangelist takes the Gospel into Samaria and to an Ethiopian eunuch (Act 8:5-40), Saul of Tarsus is converted (Act 9:1-31), Peter takes the Gospel beyond Jerusalem to the house of a Gentile named Cornelius (Act 9:32 to Act 10:48), while Luke provides additional testimonies of Church growth to Antioch and further persecutions (Act 11:1 to Act 12:25). These testimonies emphasize the spread of the Gospel into Judea and Samaria.

Outline Here is a proposed outline:

1. Introduction: Appointment of First Deacons Act 6:1-6

2. The Witness of Stephen Act 6:7 to Act 8:4

3. The Witness of Philip the Evangelist Act 8:5-40

4. The Witness of Paul’s Conversion Act 9:1-31

5. The Witness of Peter Act 9:32 to Act 10:48

6. The Witness of Church Growth Act 11:1 to Act 12:25

Fuente: Everett’s Study Notes on the Holy Scriptures

The Witness of Church Growth In Act 11:1 to Act 12:25 Luke records particular events that were significant to the growth of the early Church.

Outline Here is a proposed outline:

1. Witness to Church at Jerusalem of the Gospel to Judea Act 11:1-18

2. Witness of birth of Church in Antioch Act 11:19-30

3. Witness of Persecution of Church Act 12:1-25

Fuente: Everett’s Study Notes on the Holy Scriptures

Herod Persecutes the Church at Jerusalem and is Punished by God. Act 12:1-25

James beheaded, Peter imprisoned:

v. 1. Now about that time Herod the, king stretched forth his hands to vex certain of the Church.

v. 2. And he killed James, the brother of John, with the sword.

v. 3. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

v. 4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, intending after Easter to bring him forth to the people.

v. 5. Peter, therefore, was kept in prison; but prayer was made without ceasing of the Church unto God for him.

At that time, at the time when Barnabas and Saul were sent on their embassy of charity, very probably in the year 45 or early in 46 A. D. Since the year 41 Herod Agrippa I, a grandson of Herod the Great, occupied the entire country which had formerly been governed by his grandfather, with the title of king, under Roman supremacy. His power exceeded that of an ordinary governor, and he took good care to maintain his standing by a proper attitude of flattering deference to the emperor. He had risen to his present station by a gradual promotion, having been given first the tetrarchy of Philip (Batanea, Trachonitis, and Auranitis), a little later the tetrarchy of Lysanias, with the title of king, soon afterward the tetrarchy of Herod Antipas (Galilee and Perea), and finally Samaria and Judea. Without any special occasion, apparently merely for the sake of showing his tyrant’s power, this Herod let his heavy hand strike certain members of the church at Jerusalem, to treat them badly, to torture and vex them. First of all he killed, deliberately murdered, James, the brother of John, with the sword. Luke purposely does not use a word to designate an execution, even with some show of right, but he applies the proper, fitting word: murder. This James the Greater, the son of Zebedee, must be distinguished from James the Less, the son of Alphaeus. The prediction of the Lord, Mat 20:23, was here fulfilled: James, the first martyr from the ranks of the apostles, drank of the Lord’s cup, and was baptized with His baptism. This cruel and absolutely unjustified act of the king must have been the cause of great grief to the congregation at Jerusalem, removing, as it did, one of the foremost teachers of the young Church. The fires of persecution had died down to a few smoldering embers, but the action of Herod fanned them into new flame; the Jews, inveterate enemies of the Cross, were pleased with the removal of a leader of the hated sect; they found the action in total accord with their wishes. Herod, therefore, who prided himself upon his Pharisaic piety, added a second unjustified act, that of taking Peter captive, of arresting him without reason or charge, simply because it suited his fancy. Since just at that time, however, the Festival of Unleavened Bread was being celebrated, Herod, eager to show his zeal for Jewish religious customs by all means, had Peter arrested and placed into prison, his intention being to arraign him in the presence of the people after the days of the Passover Festival. The names of the feast are here interchanged, since they were applied indiscriminately. To be sure that his victim would not escape, Herod took unusual precautions, delivering him to four quaternions of soldiers, four soldiers for each of the four watches of the night, for safe-keeping. The Roman custom was probably followed, according to which the prisoner was chained to two guards in the cell, while two watched outside. With great numbers of people in Jerusalem for the festival, Herod hoped to gain further popularity by these measures: but especially by the final condemnation of the apostle in the presence of the people. He did not realize that by his action he was pitting his puny strength against the power of Almighty God and of the exalted Christ, a fact which Luke brings out by the contrast: Now Peter indeed was guarded in the prison, but prayer was made without ceasing by the congregation to God on his account. It is a sad fact that the might of prayer is not realized sufficiently in our days. If the congregations individually and collectively would but make use of prayer, unceasing, importunate prayer, the success of a great many enterprises would be a foregone conclusion. Note that the prayer of the Christians was made in behalf of Peter, very likely not exclusively for his release, though they knew that this was an easy matter for the Lord, but for strength and fortitude to bear persecution and martyrdom, if need be, for the sake of his Lord.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Act 12:1

Put for stretched, A.V.; afflict for vex, A.V. The phrase, About that time, as in Act 19:23, points to what had just before been related (Meyer). The interposition of the narrative in this chapter between Act 11:20 and Act 12:25 evidently implies that the bulk or rather the chief of the events narrated happened in the interval. Which of the events was the chief in the mind of the narrator with reference to his general narrative, and what are the coincidences which he wished to note, it is not easy to say with certainty. The narrative in this chapter doubtless overlaps at both ends the embassy of Paul and Barnabas, but perhaps the object was to show the harassed state of the Church from famine and persecution at the time that Paul and Barnabas were at Jerusalem. Herod the king here mentioned is Herod Agrippa I., grandson of Herod the Great, and son of Aristobulus and Bernice. During the reign of Tiberius he resided at Rome, in alternate favor and disgrace, sometimes banished, sometimes a prisoner, sometimes a guest at the imperial court. He was a great friend of Caius Caesar Caligula, and, on his succeeding to the empire on the death of Tiberius, was promoted by him to the tetrarchy of Herod Philip, with the title of king. He was further advanced three years afterwards to the tetrarchy of Herod Antipas; and, on the accession of Claudius to the throne, Judaea and Samaria were added to his dominions, which now comprised the whole kingdom of his grandfather, Herod the Great. Agrippa, in spite of his close intimacy with Drusus, Caligula, Claudius, and other Roman magnates, was “exactly careful in the observance of the laws of his country, not allowing a day to pass without its appointed sacrifice;” and he had given proof of his strong Jewish feeling by interposing his whole influence with Caligula to prevent his statue being placed in the holy of holies. This spirit accounts for his enmity against the Church. He was a man of very expensive and luxurious habits, but not without some great qualities.

Act 12:2

James, the son of Zebedee, or James the Elder, to whom, with his brother John, our Lord gave the surname of Boanerges (which is a corruption of ), sons of thunder. Nothing is recorded of him in the Acts but his presence in the upper room at Jerusalem after the Ascension (Act 1:13), and this his martyrdom, which was the fulfillment of our Lord’s prediction in Mat 20:23. His being singled out by Herod for death in company with Peter is rather an indication of his zeal and activity in the Lord’s service, though we know nothing of his work. Eusebius relates an anecdote of his martyrdom, extracted from the lost work of Clement of Alexandria, called the (or in Latin Adumbrationes), which Clement professed to have received by tradition from his predecessors, to the effect that the informer who accused James was so struck with his constancy in confessing Christ before the judge, that he came forward and confessed himself a Christian too. The two were then led off to execution together; and on the way the informer asked James’s forgiveness. After a moment’s hesitation, James said to him, “Peace be unto thee,” and kissed him. They were then both beheaded (‘Eccl. Hist.,’ 2. 9.). As Clement flourished about A.D. 190, the tradition need not have passed through more than three persons. It has been thought strange that Luke relates the death of a chief apostle with such brevity. But it did not bear on the main object of his work. Lightfoot mentions a fanciful story related by Rabauus Maurus, that about this time the apostles composed the Apostles’ Creed, each contributing one clause, and that the clause contributed by James the brother of John was, “And in Jesus Christ his only Son our Lord.”

Act 12:3

When for because, A.V.; that it pleased for it pleased, A.V.; proceeded for proceeded further, A.V.; seize for take, A.V.; and those for then, A.V. He proceeded to seize ( ) is a Hebraism. This trait of his pleasing the Jews is in exact accordance with Josephus’s description of him, as , loving popularity, and as being very kind and sympathizing with the Jewish people, and liking to live much at Jerusalem (‘Ant. Jud.’19. 7.3). The days of unleavened bread; i.e. as expressed by Luk 22:1, “The Feast of Unleavened Bread, which is called the Passover.” It lasted seven days (Exo 12:15-18), from the 14th to the 21st of Nisan, or Abib (Exo 12:18-20; Lev 23:1-44. 5, 6; Deu 16:1-4), the Passover being eaten on the night of the 14th.

Act 12:4

Taken for apprehended, A.V.; guard for keep, A.V.; the Passover for Easter, A.V. Four quaternions; i.e. four bands of four soldiers each, which were on guard in succession through the four watches of the nightone quaternion for each watch. The Passover. This is a decided improve-merit, as the use of the word “Easter” implies that the Christian feast is here meant. But perhaps” Feast of the Passover” would have been better, as showing that the whole seven days are intended. This is, perhaps, the meaning of in Joh 18:28, and certainly is its meaning here. We have another characteristic trait of the religion of Agrippa, and of his sympathy with the feelings of the Jews about the Law, that he would not allow a trial on a capital charge, or an execution, to take place during the Feast of Unleavened Bread (comp. Joh 18:8). To bring him forth to the people. Still the same desire uppermost, to propitiate the people by gifts or shows, or by blood; means exactly “to bring up” (Act 9:39; Rom 10:7, etc.), either on to a stage or on some high ground, where all the people could see him condemned, which would be as good to them as an auto da f to a Spanish mob, or a gladiatorial slaughter to a Roman audience (see Joh 18:11).

Act 12:5

The prison for prison, A.V.; earnestly for without ceasing, A.V. (, or as in the R.T. , has the sense of intensity rather than duration; see Luk 22:14, T.R.; 1Pe 1:22; 1Pe 4:8). As the last of the days of unleavened bread approached, the prayers of the Church would be more and more intense in their earnestness. We have but to read the preceding chapters to judge how precious to the Church the life of Peter must have been.

Act 12:6

Was about to bring for would have brought, A.V.; guards for the keepers, A.V. What a picture we have here! The dungeon; the double chain fastening the prisoner to two soldiers; the other two soldiers of the quaternion keeping watch at the first and second ward, or station; the iron gate securely fastened; the population of the great city expecting with the morning light to be gratified with the blood of the victim of their bigotry; the king having made his arrangements for the imposing spectacle which was to ingratiate him with his people and obtain the applause he so dearly loved; and then the servant of Jesus Christ sleeping calmly under the shadow of God’s wings; and, a little way off, the Church keeping her solemn watch and pouring forth her intensest prayers through the silence of the night! And the issue, the triumph of the few and the weak over all the power of the many and the strong.

Act 12:7

An angel for the angel, A.V. (see note on Act 5:19); stood by him for came upon him, A.V. (comp. Luk 2:9); cell for prison, A.V.; awoke him for raised him up, A.V. ( ); rise for arise, A.V. Cell. The word , a dwelling, was used by the Athenians as an euphemism for a prison. It only occurs here in the New Testament, though it is a common Greek word. His chains fell off from his hands, showing that each hand bad been chained to a soldier. The loosening of the chains would enable him to rise without necessarily awakening the soldiers to whom he was fastened, and who would feel no difference in the chain which was attached to them.

Act 12:8

He did so for so he did, A.V. Thy garment (); especially the outer garment, which was worn over the , or tunic (see Mat 9:20, Mat 9:21; Mat 14:36; Mat 23:1-39. 5, etc.). The girding, therefore, applied to the inner garments, and to the cloak which went over them.

Act 12:9

Followed for followed him, A.V. and T.R.; he wist for wist, A.V.

Act 12:10

And when for when, A.V.; into for unto, A.V.; its for his, A.V.; straightway for forthwith, A.V. The first and the second ward. The , here rendered “ward,” may mean either the station where the guard was posted or the guard itself. One street; , as in Act 9:11, note. Departed; , in contrast to , rendered “stood by” in Act 9:7.

Act 12:11

Truth for surety, A.V.; sent forth for sent, A.V.; delivered for hath delivered, A.V. Peter’s recognition of the Lord’s hand in sending his angel is exactly echoed in the Collect for Michaelmas Day, “Grant that as thy holy angels always do thee service in heaven, so by thy appointment they may succor and defend us on earth.”

Act 12:12

And were praying for praying, A.V. When he had considered; better, with Meyer and Alford, when he perceived it, viz. the truth of his deliverance. Mary the mother of John was aunt to Barnabas (Col 4:10). If Paul and Barnabas were not in her house at the time (which there is no evidence that they were), it is likely that all the particulars of Peter’s escape may have been communicated to Paul by John Mark, and by him repeated to Luke. That they went to the house of Mary before their return seems certain from their taking Mark with them to Antioch (verse 25), possibly to deliver him from the danger Christians were in at Jerusalem at this time.

Act 12:13

When he for as Peter, A.V. and T.R.; maid for damsel, A.V.; to answer for to hearken, A.V. (). The door of the gate (see Act 10:17, note). To hearken or listen seems the best rendering. It is the phrase proper to a doorkeeper, whoso business it is to go to the door and listen when any one knocks, and find out what their business is before opening the door. This is the primary sense of the word; that of answering after listening is a secondary sense. At a time of such alarm to Christians a knock at the door in the dead of the night would carry terror with it, and careful listening to ascertain whether there was more than one person, and then to ask who was there and what was his business, was the natural course.

Act 12:14

Joy for gladness, A.V.; that for how, A.V. When she knew Peter’s voice. This evidence of Peter’s intimacy with the family of Mary is in remarkable agreement with 1Pe 5:13, “Greet Marcus my son.”

Act 12:15

Confidently for constantly, A.V. (for the same use of , see Luk 22:59); and they said for then said they, A.V. It is his angel; meaning probably his guardian angel (Mat 18:10). But the expression is obscure, and we do not know exactly the nature of the belief on which it was grounded. They must have thought that perhaps Peter had been put to death in prison that very night, and that his angel, speaking with his voice, was sent to announce it to the Church. The narrative is a striking instance how “slow of heart to believe” are even the most devout. They were praying very earnestly for Peter’s life; their prayer was granted; and yet the announcement of it only draws out the answer, “Thou art mad!” and then, as an alternative, the explanation, “It is his angel!”

Act 12:16

Opened for opened the door, A.V.; they and for and they, A.V.; amazed for astonished, A.V. (see Act 8:9, note).

Act 12:17

Brought him forth for brought him, A.V.; tell for go show, A.V.; to for into, A.V. Beckoning, etc.; (see Act 13:16; Act 19:33; Act 21:40). It is the action of one having something to say and bespeaking silence while he says it. Unto James. This, of course, is the same James as is mentioned in Gal 1:19 as “the Lord’s brother,” and who, in Gal 2:9, Gal 2:12, and Act 15:12 and Act 21:18, as well as here, appears as occupying a peculiar place in the Church at Jerusalem, viz. as all antiquity testifies, as Bishop of Jerusalem. So Hegesippus, quoted by Eusebius (‘Eccl. Hist.,’ 2.23), “James the Lord’s brother, called by universal consent the Just, received the government of the Church together with the apostles;” and in Act 2:1 he quotes Clement of Alexandria as saying that, after the Ascension, Peter, James, and John selected James the Just, the Lord’s brother, to be the first Bishop of Jerusalem. And Eusebius gives it as the general testimony of antiquity that James the Just, the Lord’s brother, was the first who sat on the episcopal throne of Jerusalem. But who he was exactly is a point much controverted. The three hypotheses are:

1. That he was the son of Alphaeus or Clopas and Mary, sister to the blessed Virgin, and therefore our Lord’s cousin german, and called his brother by a common Hebrew idiom. According to this theory he was one of the twelve (Luk 6:15), as he appears to be in Gal 1:19, though this is not certain (see Bishop Lightfoot, in loc.).

2. That he was the son of Joseph by his first wife, and so stepbrother to the Lord, which is Eusebius’s explanation (‘Eccl. Hist.,’ Ecc 2:1).

3. That he was in the full sense the Lord’s brother, being the son of Joseph and Mary. This is the opinion of Alford (in lee.), fully argued in the ‘Proleg. to the Epistle of James,’ and of Meyer, Credner, and many German commentators. According to these two last hypotheses, he was not one of the twelve. “The apostolic constitutions distinguish between James the son of Alphaeus, the apostle, and James the brother of the Lord, ” (Meyer). It may be added that Act 1:14 separates the brethren of the Lord from the apostles, who are enumerated in the preceding verses. The hypothesis which identifies James the Lord’s brother with James the son of Alphaeus or Clopas and Mary is well argued in Smith’s ‘Dictionary of the Bible,’ art. “James” (see also the able Introduction to the Epistle of James in the ‘Speaker’s Commentary’). It seems impossible to come to a certain conclusion. The weakest point in the hypothesis which identifies James the Lord’s brother with the son of Alphaeus is that it fails to account for the distinction clearly made between the Lord’s brothers and the apostles in such passages as Joh 2:12; Joh 7:3, Joh 7:5, Joh 7:10; Act 1:13; Mat 12:46, Mat 12:49; 1Co 9:5. For the effect of these passages is scarcely neutralized by Gal 1:19. But then, on the other hand, the hypothesis that the Lord’s brethren, including James and Joses, were the children of Joseph and Mary, seems to be flatly contradicted by the mention of Mary the wife of Clopas as being “the mother of James and Jests” (Mar 15:40; Joh 19:25). He went to another place. Whether Luke was not informed what the place was, or whether there was some reason why he did not mention it, we cannot tell. The Venerable Bode (‘Prolog. in Expos. in Act. Apost.’), Baronius, and other authorities of the Church of Rome, say he went to Rome, and commenced his episcopate of Rome at this time Dr Lightfoot thinks it more probable that he went to Antioch. Some guess Caesarea; but there is no clue really.

Act 12:19

Guards for keepers, A.V.; tarried there for there abode, A.V.

Act 12:20

Now he for and Herod, A.V. and T.R.; and for but, A.V.; they asked for for desired, A.V.; fed from for nourished by, A.V. Highly displeased (); only here in the New Testament, but used by Polybius, as well as the kindred word , in the sense of having a hostile spirit against any one, maintaining a strong resentment. It describes a state of feeling which may exist before war, during war, and after war when only a hollow peace has been made. Tyro and Sidon at this time were semi-independent cities under the Roman supremacy. The occasion of Herod’s displeasure is not known. Chamberlain; literally, the officer over his bedchamberhis chief groom of the chambersan office which would give him easy access to the king’s private ear. Was fed. This commerce, by which Palestine supplied Tyro and Sidon with wheat in return for timber, was as old as the time of Solomon at least (1Ki 5:9, 1Ki 5:11); see too Eze 27:17, and the decree of Caligula, in which he speaks of the large exportation of corn to Sidon from the Jewish harbor of Joppa (‘Ant. Jud.,’ 14. 10.6).

Act 12:21

Arrayed himself for arrayed, A.V.; and sat for sat, A.V. and T.R.; on the throne for upon his throne, A.V. On the throne. does not mean “the king’s throne,” and is nowhere so rendered in the A.V. but here. It means any raised stage or platform upon which a judge, or an orator, or any one wishing to address an assembly, stands. Here it means a high platform in the theatre at Caesarea, from whence the king, raised above the rest of the audience, could both see the games and make his speech to the people.

Act 12:22

Shouted for gave a shout, A.V.; the voice for it is the voice, A.V.

Act 12:23

An angel for the angel, A.V. (Act 5:19, note).

Act 12:24

The word of God grew and multiplied in Jerusalem and the neighborhood, in spite of Agrippa’s persecution. The blood of the martyr James was the seed of the Church, and the speedy vengeance taken by God upon the persecuter doubtless gave fresh courage to his people to confess the Name of Jesus Christ. As regards the preceding account of Herod Agrippa’s death, it is corroborated in the most remarkable manner by the narrative in Josephus (‘Ant. Jud.,’ 19. 8.2). He there tells that when he had been three years King of all Judaea (see verse 1, note) he went to Caesarea. And that on occasion of a festival celebrated “for the safety of Caesar” (some think to celebrate his return from Britain, while others, as Wieseler, think that they were the ordinary Quinquennalia, celebrated in the provinces), he exhibited games and spectacles in honor of Claudius. On the second day of these games, when a vast number of people were assembled in the theatre, Agrippa can? m, clothed in a garment wholly made of silver, which reflected the rays of the morning sun with a most dazzling and awful brilliancy. Whereupon his flatterers cried out that he was a god, and offered prayer to him. The king, he adds, did not rebuke them nor reject their impious flattery, tie was presently seized with a violent pain in his bowels, which soon became so intense that he was carried out of the theatre to his palace, and expired after five days of excruciating pain. It is curious that in the above account Josephus says that Agrippa saw an owl sitting over his head, which he recognized as a messenger () of evil to him. Eusebius, quoting Josephus Eccl. Hist.,’ 2. 10.), leaves out the owl, anti says that Agrippa saw an angel sitting over his head, whom he recognized as the cause of his sufferings. Whiston, in a note, seeks to exonerate Eusebius from unfairness in the quotation by suggesting that the manuscript of Eusebius is in this place corrupt; but Bede quotes Josephus just as Eusebius does, unless perchance he is quoting him at second hand from Eusebius.

Act 12:25

Ministration for ministry, A.V.; talking for and took, A.V. The fact here stated of their taking John Mark with them, is very interesting in connection with verse 12. Whether or no Saul and Barnabas were in the house of Mary at the time of Peter’s deliverance from prison, they evidently went there shortly before or shortly after. As regards the sequence of events related in this chapter, it is by no means necessary to suppose that Barnabas and Saul did not leave Jerusalem till after the death of Agrippa. Luke, connecting the death of Agrippa with his murder of James and his intended murder of Peter, as Eusebius and Chrysostom and others rightly say, would naturally follow up the narrative of the persecution by the narrative of the persecutor’s awful death; and then go on to relate the return of the two apostles to Antioch in continuation of Act 11:30. We have no means of deciding whether, in point of fact, they returned before or after Agrippa’s death. It seems most probable that they returned before, as, under the circumstances, they would not tarry at Jerusalem longer than was necessary for the fulfillment of their ministration.

HOMILETICS

Act 12:1-25

The world and the Church.

There is, perhaps, no passage in Holy Scripture which contrasts more sharply the principles of the world and of the Church respectively, and the practice flowing from those principles, than the chapter before us. The results of each stand out no less sharply defined.

I. THE WORLDLY PRINCIPLE AND PRACTICE. Not right, or truth, or justice, but sell seeking policy; to gain some selfish end without regard to the will of God or the welfare of man; the unscrupulous use of any means by which the wished-for end can be attained; the employment of craft or violence, according to circumstances; utter contempt for the rights and feelings of others; utter disregard for the happiness of individuals or communities which stand in the way; taking everything into a man’s own hands;in a word, self-will and self-seeking, as the beginning and ending of human action.

II. THE CHURCH, OR CHRISTIAN, PRINCIPLE. To do the will of God irrespective of self-will; to love all men, “specially those that are of the household of faith,” and consequently to work ill to no man, however great the apparent gain may be; to suffer, rather than do, wrong; to endure evil meekly and patiently; to help and comfort others in their time of need at his own cost; to leave all in the hands of God.

III. THE RESULTS OF EACH.

1. The worldly policy ends in failure. The well-laid schemes end in disappointment; momentary successes slide into defeat anal discomfiture; expected glory turns into lasting shame.

2. The Christian practice, on the contrary, though its beginnings may be in clouds and darkness, ends in sunshine and in light. Right has a vital principle in it. It bursts out into success at last. Being linked to the will of God, it partakes of the power and life of God. Momentary shame turns into lasting glory. The cross becomes the crown. See all this exemplified in the history before us. Agrippa was the perfect type of a successful man of the world. The friend of emperors and kings; himself a prosperous king of fair character for the times, of pleasing manners, and considerable power of kingcraft, he stood high among his equals and contemporaries. His liberality and magnificence secured him a fair share of admiration and popularity among his subjects. His zeal for religious observances, his scrupulous performance of the rites and ceremonies of the Jewish Law, brought him a fair amount of respect from the priests and Pharisees of his day. And this popularity was as the breath of his nostrils. To be applauded; to be well spoken of; to be admired; to make a sensation wherever he appeared; to be on terms of friendship with Tiberius, with Drusus, with Caligula, with Claudius; to be a great man among the petty dependent kings of the neighboring countries; and to be an authority with the priests and people of the Jews;all this was his ambition, was what he lived for. As to the means of obtaining it he was not scrupulous. By flatteries, by mean compliances, by large expenditure of money, and even by shedding innocent blood, this end of self-idolatry was to be compassed. The murder of a saint like James, the imprisonment and intended execution of an apostle like Peter, were in his eyes on a par with splendid games or magnificent largesses, as means of purchasing or retaining the good pleasure of the Jews, perhaps with the further design of strengthening his influence with Claudius by showing how he could keep a turbulent province in quiet subjection to imperial Rome. And so at last he seemed to have attained the highest pinnacle of the coveted glory when, all glittering with the silver robe, which reflected the rays of the morning sun, and seated on the bema to make his oration to the people, he was greeted with acclamations which told him he was no longer a mere mortal in their eyes, and that he spoke, not with the voice of a man, but with the voice of God. Five days of agony, and he lay amidst all his splendor a lifeless corpse. Now let us turn to the Church. We have four pictures presented to us of Church life.

1. The love of the Church of Antioch for their unseen brethren of the Church of Jerusalem. They were poor themselves, it is likely; they had dangers, and difficulties, and wants, and necessities: no doubt, at home. But no sooner do they hear of the approaching famine in Judaea than they make collections, every man according to his ability, for the relief of their fellow-Christians, and send two of their most trusted members to carry the gift from Antioch to Jerusalem. Surely a beautiful sight, that loving-cup passed from Gentile to Jew, a pledge of their unity in Jesus Christ.

2. The defense of the Church of Jerusalem against the tyranny of the world. The strong hand of unscrupulous power has slain one of their most valiant leaders. Another greater still is shut up in a dungeon, expecting immediate death. The whole Church is in danger of destruction. It must defend itself against its terrible foe; it must sharpen its sword; it must put on its Armour; it must prepare for the fight. And bow does it do this? Our second picture shows us. It is night. The great city is hushed in sleep; its hum has ceased. The weary are at rest. The prisoner’s eyes are closed in forgetfulness, and all things are shrouded in darkness. But in one house in the city sleep has no place. Under its roof are gathered together many of the soldiers of Jesus Christ. And in that dead hour of the night they are watching unto prayer. From one and another the voice of prayer and supplication is going up to Heavenprayer for Peter’s safety; prayer for the preservation of the Church; prayer for the mighty help of the Holy Ghost; prayer for holy patience; prayer for holy courage; prayer for wisdom how to act and for strength to act; prayer for the weak in faith; prayer for the tempted and irresolute; prayer for their enemies, persecutors, and slanderers;in short, every variety of the cry, “Lead us not into temptation, but deliver us from evil!” is breaking the stillness of the night, and is the Church’s preparation for battle and for victory.

3 and 4. We have in these the portraiture of two individual members of God’s Church. The first, James, we see only in his deaththe blessed death of a martyr of Jesus Christ; a death which tells of the life which went before, and also of the life that shall follow after and have no end. He was a son of thunder in his assaults upon the strongholds of Satan; a witness for Jesus Christ and his cross and his salvation, before the hard materialism of Roman power and the withered formalism of Jewish bigotry and hypocrisy. As we think of him, as of his saintly brother John, we think of the unworldly faith with which, leaving his father and all that he had in this world, he was obedient without delay to the calling of Jesus Christ; we think of the indignant zeal which flashed out when the Master whom he loved was rejected by the Samaritans; we think of him as persevering steadily, through ten years of opposition and contradiction from elders, and priests, and Pharisees, and Sadducees, in the one great purpose for which he lived, at the end of which, as he had long since been warned by the Lord, there was a cup of suffering to be drunk, and a baptism of blood to be baptized with. But he shrank not nor drew back. To him to live was Christ, and to die was gain. And so his end camethe end of his toil. But surely he is among those whom his brother John saw in vision half a century afterwards: “I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and they lived and reigned with Christ s thousand years.” Blessed in his death and glorious in his resurrection, he will shine forth with a brighter glory in the kingdom of his Father than Agrippa his murderer did in his silver robe of marvelous texture in the theatre of Caesarea. Our last portrait is that of Simon Peter, the Galilaean fisherman, called by Jesus Christ to be fisher of men. What a life was his!gathering three thousand souls into his net at the very first haul; laying the foundations of that building which during eighteen centuries and a half has gone on growing towards those vast proportions which will at last fill the whole earth and mingle with the skies in its length, and breadth, and depth, and height; unlocking the gates of the kingdom of heaven with his keys of office for myriads and millions to enter in. What a life of toil and danger!journeying, preaching, healing, teaching, like his Divine Master before him, with his life ever in his hand; now escaping, now returning to the scene of persecution, but always intent upon the work of Christ. Ah! surely he has fallen at last; the hand of the tyrant has found him out. He is fast in prison. He is fastened with two chains to his jailors. He is sleeping his last sleep on earth. To-morrows sun will rise upon him for the last time, and before it is noon he will have joined his brother James in the land where all things are forgotten. So thought man. So thought the Jews. So thought Agrippa. So thought Peter himself when he closed his eyes in sleep under the protection of God s wings. So had God not ordained, The night watches had advanced. The great city lay in stillness and darkness. The sons of toil and of pleasure had all left the busy thoroughfares, and the streets were a desert. But lo! the iron gate of the prison opens noiselessly upon its hinges, and two men issue forth into the open way. They walk rapidly along, and then one vanishes and only one is left. He stops for a moment’s thought, and then goes to the house of Mary. Yet another moment, and he is in the midst of a praying Church, which he never thought to have seen again in the flesh; and the brethren are all around their great primate, whom they thought to have seen no more forever. It was a great surprise. But how great the joy to know that it was God’s doing! Now they knew that their dangers, their sorrows, their fears, and their prayers, were all known of God. Now they knew that their lives were precious in God’s sight, and that he that was for them was stronger than he that was against them. Peter’s hour was not yet come; his work was not yet finished, and till it was, all the power of Herod and all the expectation of the people of the Jews would be baffled and disappointed, not a hair of his head should perish; and instead of the Church being wasted and destroyed, the Word of God should grow and multiply. It is growing and multiplying still. Peter’s work is not yet finished. What he began is still going on. The overseers are still feeding the flock of Christ; and they with him, when the chief Shepherd shall appear, shall receive a crown of glory that fadeth not away.

HOMILIES BY W. CLARKSON

Act 12:1-19, Act 12:24

Sin in high places.

Sin has many aspects, and it is not only curious but instructive to see how it shows itself under different conditions. Here we have it manifesting its evil spirit in “high places.” Herod’s action at this juncture reminds us of

I. ITS CONTEMPTUOUSNESS. “Herod stretched forth his hands to vex certain of the Church” (Act 12:1). He did not stay to inquire whether these men were in the right or not. They had with them the most convincing credentialsstrong evidence, miraculous power, a truth which met the necessities of the human heart and life; but all this went for nothing. From his place of power he looked down superciliously on this new “way,” and with a light heart he determined to vex its adherents. How often does a high place beget an unseemly, unwholesome, injurious arrogance which, smiting others, inflicts a deathblow on itself.

II. ITS BRUTALITY. “And he killed James with the sword” (verse 2). What was the life of an enthusiast to him? “He commanded that the keepers should be put to death” (verse 19). What signified it to him that a few soldiers were executed? It would not spoil his meal nor disturb his slumber that, at his bidding, a few of his fellow-men had their lives cut short and that their families and friends were mourning. This was the spirit of the age, an unchristian age: it was especially the spirit of human tyranny. The ruler on his throne, too often attained by violence and cunning, was indifferent to the blood he shed, to the rights he violated, to the sorrows he caused. Such has been the history of sin in high places from the beginning until now, from one end of the earth to the other.

III. ITS MEANNESS. “Because he saw it pleased the Jews,” he proceeded further (verse 3) in the same course. What a miserable reason for imprisonment and execution of subjects! Not because any crime had been committed, or any folly wrought, or any danger incurred; but because it pleased the Jews, more violence was to be done, more wrong inflicted, more grief and lamentation called forth. To such shameful depth will sin in high places stoop, “justice” prostituting its high vocation (1Pe 2:14) to win a mean and despicable popularity at the expense of innocence and truth.

IV. ITS IMPOTENCE.

1. How vain are bolts and bars to shut in a man whom God intends to be his agent among men (verses 4-10; see Act 5:19; Act 16:26)!

2. How vain are swords to slay and prison doors to confine the living truth of God! A James may be killed and a Peter imprisoned, but the chapter which narrates these incidents of human tyranny does not close without recording that “the Word of God grew and multiplied.” We may learn these two lessons.

(1) We may well be contented with our humbler lot. Obscurity and comparative powerlessness are far less attractive to an ordinary eye than eminence and power. But who of us can say that a “high place” might not prove to be a “slippery place,” wherein virtue and purity would fall, never to rise again; or on which some of the finer graces would be dulled and dimmed, even if some of the sadder sins were not nourished and practiced?

(2) We may well rejoice to be on the side of the Lord our Savior. His cause will meet with such checks as this chapter records; there will be times when his disciples will mourn the loss of one champion and be alarmed for the safety of another; but unhoped-for deliverance will come, God will appear for us in ways we dare not expect, and the end will be the growth and multiplying of his living and life-giving Word.C.

Act 12:1-19, Act 12:25

The strength and weakness of Christian discipleship. These verses bring out very strikingly the fact that there is both power and weakness in us who are the followers of Christ. We see it

I. IN APOSTOLIC FUNCTIONS. The apostles of our Lord were invested by their Divine Master with unusual powers. The Holy Ghost descended upon them and conferred great gifts on them (see Act 5:15, Act 5:16; Act 9:31-41). Peter was the chief channel through which this Divine efficacy flowed. But while he was charged to do such great things for others, he was not permitted to do anything for himself; his function of working miracles stopped when he was personally concerned; he was not at liberty to open a bolted prison door that he himself might escape. We may find a certain illustration of this strength and weakness in the case of those who have such strength to arouse the souls and stir the activities of others, but who are painfully and pitifully weak in con- trolling their own spirit.

II. IN APOSTOLIC AND ORDINARY CHRISTIAN EXPERIENCE. One short verse (Act 12:2) disposes of the fate of the Apostle James. We have no graphic account, as in Stephen’s case, of his martyrdom. But it is enough that we know the event. We naturally place it beside the predictive words of the Lord. And we see here how weak and yet how strong Christian discipleship can be. Weak enough

(1) to cherish a mistaken ambition (Mar 10:37);

(2) to under-estimate altogether the sufferings of its Lordthey said, We can;

(3) to under-estimate the severity of its own martyr-witness, for James and John had little thought at that time of the future that was in store for them. Strong enough to accept with cheerfulness the trying lot when called upon to endure it. We may take it, though we are not told it, that James drank without a moment’s hesitation the bitter cup of sudden and violent death when Herod’s sword was drawn to slay him. How frequently do we find the same thing with us now! At one hour, the weakness of serious misconception of Christian truth or of Christian life, or, it may be, serious failure to attain the spirit or illustrate the principle of Christ; at another hour, beautiful resignation to the will, or admirable exemplification of the truth, or noble devotedness to the work, of the Lord.

1. We should not judge hastily; the error or shortcoming of one period may be more than redeemed by the excellency or even heroism of another.

2. We need not be exceedingly depressed by our own failure; we should be truly penitent when really at fault, but we may hope that, further on, our Master will give us an opportunity of drinking of his cup, of having fellowship with his sufferings.

III. IN THE MATTER OF DEVOTION. “Prayer was made without ceasing of the Church unto God for Peter” (verse 5). It may be confidently concluded that the “many who were gathered together praying at Mary s house (verse 12) were asking for his deliverance. His escape, then, should have been the very thing they were expecting. If their strength had not been exercised in weakness, they would have anticipated the knock at the door, which they refused to believe was from the hand of Peter. We know how great was their astonishment that their prayers were heard and answered (verses 15, 16). Prayer is the strength of the Christian man, of the Christian Church; but when in the very act and exercise of this our privilege and power, how great is our weakness! for how unspiritual is, too often, our word! how languid our strain! how slight our hope! how faint and feeble our expectation!

IV. IN OUR RELATIONS WITH OUR FELLOWS. (Verse 25.) Barnabas and Saul returned from their ministry in Jerusalem, carrying with them the blessings of the poor whom they had relieved. But they also carried with them one, John Mark, who was to be the occasion of a bitter quarrel and a lifelong separation. While they were rejoicing in their hearts that the ties between the brethren of Antioch and Jerusalem were so happily, strengthened there stood by their side a man whose action was to cut in twain the bond which bound them in loving and active brotherhood. As fellow-members of the Church, we feel and do many things which bring out into bold relief our most Godlike affections and aspirations; but as those who worship and work side by side, we often do things which give displeasure to our Lord and should give pain to ourselves.C.

Act 12:20-23

Human pride and Divine retribution.

The main lesson which this incident conveys is the folly of human presumption. But there are side truths which the narrative suggests.

1. The interdependence of one nation on another: “Their country was nourished by the king’s country” (Act 12:20). One land has metals in abundance; another has corn; another, cotton; another, timber, etc. It was clearly the intention of the Father of all that all peoples should live in close friendship and constant intercourse with one another. Yet the heathen idea was that the natural relation between neighboring nations was war. The motto of Christianity is “Peace;” its spirit is that of brotherhood; its counsel and fruit are active interchange of services and resources.

2. The evil of autocracy: “Herod was highly displeased with them of Tyre and Sidon” (Act 12:20). It may have been some slight affront he had received, and which he was determined to avenge. All responsibility rested with him, and the caprice or resentment of one single soul would have been sufficient to plunge the thousands of Tyre and Sidonmen, women, and childreninto terror and distress. We may unite to thank God that the sword is being taken out of the hand of the autocrat.

3. The drawbacks to human greatness. Herod Agrippa was a man in a very fine position, and he was no doubt envied by thousands of his subjects; doubtless he often congratulated himself on the success of his subtlety. Yet he was

(1) much at the mercy of venal counselors,probably rich presents had found their way into the treasury of Blastus before that chamberlain spoke honeyed words of peace in Herod’s ear (Act 12:20);

(2) the dupe of base flatterers (Act 12:22),he must either have been constantly engaged in weighing words and distinguishing the false from the sincere, or else he must have been continually deceived. But to read the lesson of the text we turn to

I. THE HEIGHT TO WHICH HUMAN PRESUMPTION WILL RISE. The scene which is briefly sketched in the text (Act 12:21) has been more fully described elsewhere. It may seem incredible to those who move in humble spheres that a mortal man could ever be so inflated with a sense of his own greatness as to accept Divine honors when they were offered. History, however, fully proves that arrogance may rise even as high as this. “The spirit of self-exaggeration,” “the insolent exaltation of himself,” with which Channing charges Napoleon Bonaparte, is a spirit which has been exemplified in every age and nation in greater or less degree. The acquisition of honor does not satisfy but only inflames ambition, and from height to height it rises until, leaving far behind it merely unwarrantable hope, it reaches shameful arrogance and even, as here, a horrible impiety.

II. THE DEPTH TO WHICH IT MUST FALL. It ends in shame and ruin. Sometimes, as here, in terrible torture. It is noticeable that some of the worst persecutors of their race have come to a frightful end at death: witness, Herod the Great; this man, his grandson; Antiochus Epiphanes; Philip II. of Spain, etc. But where this is not the ease, the end is dishonor. God “will not give his glory to another.” Pride must perish, and great must be its fall. From its high pedestal it topples down. No angel-hand is needed to secure the overthrow; its foundations are certain to be undermined, and the god who was at the summit lies, a broken and shattered idol, at the base.

III. THE SIGNIFICANCE OF HEROD‘S DEATH. It says to those who wonder at the delays of providence and speak of

“Truth forever on the scaffold,
Wrong for ever on the throne,”

Wait! God will reveal himself in righteousness. Go into the sanctuary (Psa 73:17); look back on the page of history, and understand their end; and see what “the end of the Lord” is. Wait a while, and the enthroned king, enrobed in tissued silver, receiving the acclamations of the people, accepting their ascriptions of deitybehold! he lies writhing in awful agony; he passes away; he is dust of the ground. And that despised sect, smitten, suffering, degradedbehold! it rises to honor, to power, to influence; it will be enthroned on the intelligence and conscience of mankind. Herod Agrippa gave up the ghost, “but the Word of God grew and multiplied” (Act 12:24).C.

HOMILIES BY E. JOHNSON

Act 12:1-25

The persecution at Jerusalem.

I. THE PUTTING TO DEATH OF JAMES, AND THE SEIZURE OF PETER. The narrative of the former event is short and dry. But, remarks a commentator, whatever the reason of this may be, it is certain that the Holy Spirit, by whose inspiration this history was given, manifested a peculiar wisdom in this very brevity. The holy silence is a sign to us that that which is highest and most pleasing to God is not precisely that of which men love to know and speak. “Our life is hid with Christ in God.” The peculiar life in life, and the holy dying in death, these are hidden with Christ in God, not merely from the world, but from the children of God; precious, nevertheless, before God, a work following the soul into eternity. The frivolous persecutor, who has been an enemy of the Jews, now, to please them, sacrifices the Christians. The cruelty and frivolity of tyrants has been permitted to work much evil and cause much bloodshed. Our only consolation in meditating on such facts is to reflect that Christianity is an ideal system, and has compensations not of this world.

II. THE DELIVERANCE OF PETER.

1. His imprisonment fell in the days of unleavened breadthe Passover-time; doubtless reminding him, not only of the passion and resurrection of the Savior, but of his own frailty and denial of him. Now was the prophecy of Jesus fulfilled: “Hereafter thou shalt follow me.” All in the scene, the memories, the immediate prospects before Peter’s mind disposed him to sad and serious thought.

2. The strong guard placed over him seems to bear witness to the respect felt for his person, the fear of his influence. The parts of the prisoner and that of the tyrant are often really reversed; he is at peace, they tremble when they have him most in their power. Behind the scene a purpose was working mightier than all human force. The persecutors intended to bring him after the Passover feast; but God intends to save him. Herod plots Peter’s death, while God wills the preservation of Peter and the death of the murderer. Another view of spiritual force working to counteract physical force is given in the statement of the unceasing prayer of the Church on Peter’s behalf. “God can refuse nothing to a praying Church.” “One true prayer can strike down the whole power of hell; why not Herod with his sixteen soldiers?” “By the blood and prayers of Christians Herod’s arm was maimed, his scepter broken, and the Roman empire brought to ruins.” Peter in the prison may remind us to pray, “That it may please thee to show pity upon all prisoners and captives!” Meanwhile Peter sleeps; as a child flung into the strong arms of a father, so in the extremity of his distress he has flung himself on God, and rests. And over hint Divine love watches with all the tenderness of the parent’s eye and heart.

3. The delivering angel. The angels are ministers of God to the bodies and souls of the “heirs of salvation.” Whether we speak of angels, or of instruments, or providential means, the truth at bottom is the same. All agents and instruments may be considered Divine which are set in motion by the Divine power and love, and providentially meet the need of the hour. So too the shining effulgence which accompanies the angel’s visit. We do not expect such phenomena now; but the light in the heart, the joy which comes of having surrendered the soul to God and of being conscious of his presence, is not less real than ever. “To the upright there ariseth light in the darkness.” We may if we please allegorize what follows to our own account. “Arise quickly!” and the chains fell from his hands. For the word of the Lord no iron is too hard, no stone nor bolt too strong. There are worse prisons than those of stone.

“Stone walls do not a prison make,
Nor iron bars a cage.”

It is our own fettered thoughts which cramp and. oppress the soul Again, with the Divine command, “Gird thyself, and bind on thy sandals,” the power to obey comes. And so again when he is bidden to cast around him his garment and to follow. A reason, attentive to the smallest details, is discovered in every call to duty and freedom. And all this passes as in a dream. So often when swift help and wondrous deliverances come by the Divine hand. “When the Lord turned again the captivity of Zion, we wore as them that dreamed.” So doubtless in the last conflict, the escape from life and all its troubles will appear as a dream to the departing soul. So swiftly on, through the first and second guard, to the iron gate leading into the city, which opens of its own accord; the street is reached, and the angel departs. The extraordinary and the marvelous lasts no longer than it is needed. We are governed and guided by constant law, which is the expression of loving and constant will. We are taught by experience to build on the constancy of law; but lest we should adore law instead of God, he appears from time to time from behind law, as will, personality, love. The knowledge left behind on Peter’s mind is that God has interfered for his deliverance from the hands of his enemies. That is the lesson for us, whenever by a change of circumstances, not to be foreseen and not to be commanded by human forethought, God’s ways with us give rise in retrospect and reflection to thankfulness. We see not the good hand that is leading us, the wisdom that causes all things to work together for good, before we have reached the goal and end of his purpose.

III. PETER‘S REUNION WITH THE DISCIPLES.

1. Notice the coincidences of events. For his refreshment, Peter is led from the cold prison and the rough society of soldiers into that of praying brethren. And they who had been in the depth of trouble because of his supposed loss, behold the beloved brother in the midst of themfor the strengthening of their faith.

2. The struggle of faith with unbelief. Here, though they had been praying, and praying doubtless for Peter’s release, when the answer comes, they find it difficult to accept and believe. How true is this to the human heart! People are not conscious that they are not quite sincere in their prayers until some event like this brings them face to face with their own thought. When Rhoda tells the simple news of joy, they reply, “Thou art mad!” Faith in the heart says, “God can work wonders if he will;” an opposite feeling says, “It is not likely that he will work them.” A man may argue, “My faith in the goodness of God is shadowy, but my faith in the constancy of his laws in nature is absolute: it is the contrast of one faith with another.” We cannot find a solution to this contradiction; but it does seem in the course of events as if it were solved for us by a higher light and leading.

3. The result. Peter continues knocking, till those within open, see him, and are astounded. After grasping their hands in friendship, he tells the story of his deliverance, bids them repeat it to James and the brethren, then departs to another place. So had the Lord commanded (Mat 10:13). The protection of Providence does not supersede the exercise of caution and prudence; it should rather encourage us to observe these. By removing Peter, the main pillar of the community, the Church was taught that no one man was indispensable to its existence and welfare. They were to learn to stand without him. The break of day brought a great disturbance among the soldiers. “What had become of Peter?” Herod takes prompt measures for his arrest, and betakes himself to Caesarea. So ends an episode of apostolic history. We may extract from it the following lessons:

(1) The time of trial is the time of Divine education. Faith in the trial of fire is proved more precious than the gold which perisheth. “Count it all joy when ye fall into divers temptations.”

(2) Brotherly love in affliction, in watching and waiting power of soul in rest and endurance; Divine power in healing and saving;these are the fruits and energies which spring up in the soil of persecution: these the “precious pearls for which men dive in sorrow’s sacred stream.”

(3) The arms and defenses of the Church against its foes areunflinching courage in witness, calm patience in suffering, unwearied urgency in prayer.J.

Act 12:20-25

The death of Herod.

I. THE CIRCUMSTANCES. In the height of his power and haughtiness be is suddenly cast down. While raising himself arrogantly against the Majesty on high, by that Majesty he is brought low and put to shame. Also it is while he is being sought by petitioners, and hailed by the flattering voice of the multitude as a god. These features have all the elements of the most solemn tragedy. The messenger of Divine judgment smites him straightway, and he perishes miserably,

II. ITS MORAL.

1. “Because he gave not the glory to God” is the reason of the judgment. To God alone belongs honor. He is the Fountain of power, the Foundation of all stability. He who forsakes God ruins himself and causes destruction to others. God “resists the proud, but gives grace to the humble.”

2. The moral is seen also in contrast. Those who honor God, as Barnabas and Saul, receive honor from God. The persecutor is cast down, while the persecuted flourish and the work goes on. The blood of the martyr waters the field of the Church, and the tyrant fertilizes it with his bones.J.

HOMILIES BY R.A. REDFORD

Act 12:1-19

Herodian persecution of the Church.

Connection of events showing the working of Divine providence. After Stephen’s murder, Caligula persecuted the Jews; hence the diversion of their enmity coincident with conversion of Saul On the accession of Claudius, a time of comparative peace. Appointment of Herod Agrippa renewed their hopes; hence their attempt to crush the Church. The contrast between the Jews and the Christians is seen at this point. They put themselves in the hands of Agrippa, appointed successor to Herod Philip, with the whole Syrian province under him, by their persecutor Caligula, and lately under Claudius, receiving Judaea and Samaria; so that he was equal in power to his grandfather, Herod the Great. He was a shameless blasphemer, and feared neither God nor man. Yet the Jewish rulers, in their exasperation, incited him against the Christians. The simplicity of the narrative testifies to the simplicity and sincerity of the disciples. The second martyrdom has only a single line given to it. But how eloquent the silence! The position of Peter was a more prominent one. Herod’s wickedness became bolder. He aimed a blow at the very leader of the Church. Contrast the two histories of James and Johnone so early cut off, the other surviving to the end of the century. The narrative illustrates

I. THE SUPERINTENDING CARE OF GOD OVER HIS PEOPLE,

II. THE TOWER OF FAITH IN SUSTAINING COURAGE AND CALMNESS IN TIME OF TRIAL. Peter slept.

III. THE EFFICACY OF PRAYER,

IV. THE CONTRAST BETWEEN THE KINGDOM OF GOD AND THE KINGDOM OF THIS WORLD.

1. The ease of Divine victory.

2. The peaceful brotherhood over against the cruel tyranny of Herod.

3. The manifestation of the Spirit contrasted with the vain show of power and display of authority. Withdrawment of Herod to Caesarea a sign of defeat.R.

Act 12:20-23

Judgment on the royal persecutor.

I. THE WORLDLY POLICY, AND WHAT IT LEADS TO. Idolatry. Blasphemy. The atmosphere of corruption attacks the vitals. The man lives in a moral pest-house. He himself is at last devoured by the filth of his own sins. Examples in all history. The French king in eighteenth century. Napoleon III.

II. THE CERTAINTY OF DIVINE PROTECTION. He takes away the evil man. He disperses the dark cloud. Blessed are those that wait on his will.R.

Act 12:24

Sanctified affliction.

“But the Word of God grew and multiplied.”

I. THE TROUBLES ARE BLESSINGS IN DISGUISE.

1. Drawing the believers together.

2. Revealing the weakness of enemies.

3. Calling out faith and prayerfulness.

4. Occasioning new manifestations of Divine power on behalf of the Church.

II. THE KINGDOM OF GOD UNDER DIVINE CONTROL AND INDEPENDENT OF HUMAN AGENCY. A time of famine and persecution and mourning, but still a time of increase. The earthly rulers against the Word, but still it grows. The Church afflicted, but still speaking to the world, and its speech all the more powerful that it comes forth from the troubled depths of suffering hearts Instances. The blood of the martyrs the seed of the Church. Madagascar. When we are weak then are we strong. “Not by might, nor by power, hut by God’s Spirit.”R.

Act 12:25

Act 13:3

Ordination of Barnabas and Saul to the missionary work.

I. The SPIRIT OF MINISTRATION will always find its opportunities opened to it. Antioch full of the zeal of new converts. Signs of the Spirit there. Eminent menrepresenting both wide sympathies and considerable culture and intellectual power, probably accompanied with some wealth.

II. The NEW ENTERPRISE should be undertaken in the spirit of prayerful dependence and self-consecration.

III. ORDINATION an act of brotherhood and recognition of spiritual gifts as essential to the ministry.

IV. DIVINE GRACE unites with human judgment and effort. Barnabas and Saul had approved themselves faithful by their visit to Jerusalem. Commendation by the brethren there; desire to enter on the larger field; apparent fitness for it. Loss as it was to Antioch, a Church which looks far afield for its blessings always receives them abundantly. “There is that scattereth, and yet increaseth.”R.

HOMILIES P.C. BARKER

Act 12:5

The Church in prayer.

The primitive Church is here found, amid circumstances so full of interest that they even tempt attention, in prayer for an acknowledged leader, a prized teacher and pastor and an undoubted apostle. The Church now is praying to God for one thing, in submission to his willthat Peter may be spared to it and spared to the world. The essentials of effectual prayer in the Church cannot differ intrinsically from those in the individual; but they are strikingly presented to the mind here. Under the one word “prayer,” a variety of spiritual exercise, as is well known, is continually included, viz. the outpourings of adoration of the one great Object of prayer, the according of grateful praise and thanks to him, the penitential confession of our sin, and self-humiliation on account of it. But there are very many who will join in all this, and from the heart believe in it, who yield either no assent or a heartless assent to what is after all the chief thing in prayer, its chief wonder and chief privilege, namely, petition. Without studying the theory, let us notice one striking instance of the practice of prayer. True theory is never overthrown by fact, but facts often put to rout theory falsely so called, and expose its weak points. We may observe, then

I. THE QUALITIES THAT MARKED THE PRAYER OR PETITION OF THE CHURCH.

1. It was most distinct in its object. The safety of Peter is the one desire of the heart of all who joined to pray. Individual prayer and private prayer are very likely to become vague, vague and multifarious, vague and indiscriminating, vague and inevitably indifferent. Perhaps the tendencies of public and united prayer are yet more exposed to this snare, for the obvious reasons

(1) that the thoughts of many hearts must be considered for; and

(2) that intercession, which must be the memory of many in want, will generally form a large portion of that prayer. It is well when heart and mind and devotion follow each of these with intelligent distinctness.

2. Sincerity of faith marked the Church’s prayer at this crisis. He who cometh to God in prayer must believe

(1) that he is; but

(2) none the less that he lends a willing, gracious ear to prayer; in order

(3) that he may duly, in his own wise time and wise way, answer it, and do nothing less than answer it. Prayer with the mock humility of a timid fear that it is presumptuous to pray, never brought a blessing. The heart’s glory in prayer is, if (with George Herbert) it “gasp out,” Et vult et potest, of God as the Object and the Hearer of prayer.

3. Great earnestness in petition was displayed by the Church. The heart’s desire and prayer to God on the part of those composing it was for the saving of Peter’s life. Herod is known to be full of cruelty. He has just “killed with the sword James the brother of John.” And he is known to be goaded on by that worst sting, the sting of “desiring to please” certain fellow-creatures. There is only One with whom we are safe, and always safe, in wishing and aiming to please him. Far enough off from Herod’s eye and thought was that One. He was torn, and therefore in turn cruelly and guiltily tore others, by a vain, weak, contemptible desire for a moment to “please the Jews.” The Church did not cower but did pray accordingly, prayed with earnestness.

4. Patience marked this great instance of prayer. It was, nevertheless, not the patience of silence, but of speech; it was not the patience of sitting down with folded hands, but of kneeling down with clasped hands; it was the patience of importunity, that very characteristic to which Jesus himself in the days of his flesh gave such prominence and such conspicuous honor (Luk 18:1-8).

II. PRAYER WAS IS NO SENSE AT A DISCOUNT BECAUSE IT WAS AN AGE OF MIRACLE, AND OF ABOUNDING MIRACLE.

1. However conspicuously God does the work, and the Word of Christ is strong, and the Holy Spirit’s energy is essential and must be conferral, nothing is diminished of the act of prayer in all this history. Men pray, pray constantly, pray even before miracle, and prayer is an actual deed honored of Heaven. It has been truly said that a correct alias for the Acts of the Apostles would be “The Acts of the Holy Ghost,” and this is most true. Another not altogether inapt style of the book might be “The Acts of Prayer.” For here they abound and in the most significant situation, from those of the first chapter (Act 1:14, Act 1:24) to that of the last (Act 28:8).

2. The distinctness and promptness of reply to prayer, which miracles wrought made occasionally very evident, even had the tendency to increase faith in prayer. Men would not lie by and do nothing when they remembered how only yesterday God graciously and marvelously interposed undeniably for even eye of sense. Yet the lesson that the temporary dispensation of miracle should have taught the Church for evermore, when miracle of sense was gone is, alas! often lost now. Need the thing signified be lost and wastefully sacrificed because the mere outside sign is gone? It is all our own fault if we do not oftener see for ourselves the fulfillment of the word of Jesus, “Ye shall see greater things than these.” It is undeniable that one spiritual miracle, e.g., that of the conversion of Saul, counted for more, counts still for more, will ever count for more, than all the miracles wrought upon the body, that ever were. Let the Church’s prayer today oftener challenge some spiritual miracle, and who will doubt the issue?

III. In conclusion, two things might be well observed, as justly to be gathered from this subject.

1. That the very heart of prayer lies in petition. Petition may be considered as the crucial question which prayer involves, and the crowning privilege of it. The petition of the sinner for mercy, pardon, salvation, being ever to be ranked as the typical petition.

2. That it may be placed among the moral defenses of prayer, that the qualities which make it real, which make it strong, which make it a convincing and mighty power, are just the same with those which make work real, strong, and full of fruit. Distinctness of object, sincerity of faith in your practical object, earnestness in the pursuit of it, and patient, persevering determination are the qualities that win the day. And they do so by the verdict of the world. It is an indication that prayer and work have known one another this long time, and, so far from disclaiming a family relationship, persistently assert it. They are the union of the Divine and the human.B.

Act 12:6-17

One instance of the manner of Divine working.

When we read the “mighty works” of Jesus or of those commissioned by him, whether apostles or angels, it is an easy thing to permit our attention to be diverted from anything else contained in them, under the influence of the fascination of the power which they display. For this very thing is often done, and the moral quality: the moral beauty, and even the moral imitableness of what we call the miracle, is ignored. The loss is as gratuitous as it is wasteful, nor is it free from an element of perverseness, when it exhibits us stricken by the wonder of the power we cannot, negligent of the grace we might, learn, Meantime the various character and aspect of the miracles recorded in Scripture are neither less astonishing nor less pleasing than the various color and hue and fragrance of the flowers of the garden. The impression may be described as a whole as the charm latent, or sometimes less latent than evident, in the Divine working. To contemplate this must ever add to our sense of Divine gracefulness, may in some degree improve our own approach to it and growth in it. Let us in this sense consider the Divine interposition here recorded. For whatever reason, it is mercifully resolved on. Prayer unceasing has brought help. The Divine wisdom has determined the trenchant and decisive character of the help. And in humbled yet grateful and joyous feeling nevertheless, we may note the contrasts suggested by the Divine work and too much of our own. Observe

I. THE ACTUAL LIGHT WHICH IS THROWN ROUND ABOUT DIVINE WORK. (Act 12:7.) “Clouds and darkness are round about” God himself, his incomprehensible character, his hidden purposes, his sovereign will. This is very true. But when he comes to work distinctly for men and among them, his footsteps are not in the stealthy dark. The angel comes in light, and the prison is lighted up, whoever is awake to see and whoever has eyes to see.

II. THE FINISHED COMPLETENESS OF WHAT WORKING. The angel brings all necessary instruction; does all that could be needful, or helpful; condescends to the meanest instructions. He strikes Peter so as to awake him; he gives him a hand; he tells him to be quiet; he snaps the chains off his hands; he bids him dress and put on his shoes, and throw his garment about him, and follow whither he would lead. All the work is known and facile, and orderly and swift, without grating or a jar, and to such a degree that the very subject of it can think it is a vision and dream of an unbroken sleep.

III. THE LOVING–KINDNESS OF DIVINE WORKING. Often as we murmuringly and impatiently may chide what seems its lingering, halting step, when it comes how grateful its advent! how true to exact need and to the nick of occasion! How simple in its helpfulness and real in its usefulness! There is so little sound of profession about it, but all is deed.

IV. ITS CONDESCENDING WILLINGNESS TO FORM PART OF HUMAN WORKING. The interposition that is most marked for its superhuman element does not hold itself in lofty and haughty isolation, but begins from some human suggestion, and leaves just as though it put the rest trustingly into man’s hand again. The angel did all that was needful to get Peter outside the prison, and passed with him safely the first ward and the second ward, and through the iron gate that knew the step of its master and opened of its own accord, and “through one street,” and then departed. And Peter sees after that for himself, and understands and carries on the work, showing himself to many praying friends (Act 12:12), sending express word to “James and the brethren” (verse 17), and putting himself beyond present danger, as one more mindful of Divine protection and goodness than rashly courting danger and notoriety.

V. THE JOYFUL SURPRISE IT WILL REPEATEDLY SPREAD. From the rescued Peter himself to the delighted damsel Rhoda, to the party of the pious praying at the house of her of the auspicious name, Mary, to the fellow-apostle James and to the brethren, the tones of gladsome surprise die down, only to wake and revive again and again. The echoes of human sorrows, sighs, wails, are not, after all, the only echoes heard in this world. These others ring through the circles of the earth’s air and the heaven’s with lighter, merrier bound, and fail not to give some forewarning of the endless echoes of “gladness and joy and singing” that shall be ere long.

VI. AFTER ALL, ITS SUPREME AND DECISIVE CONFUSION OF HUMAN OPPOSITION. Many an earthly conflict, settled with all the wisdom and devotion that human mind and heart can bring to hear, seems still left an unsettled conflict. The wound is not certainly healed up; the difference is not absolutely removed; the victory is not really satisfactory. But how is it when God interposes? How is it when Jesus speaks, whether to wind and sea or to saint or sinner? How is it when the Spirit comes upon the scene into the heart? And this was well illustrated now. Where now are the prison, and the chains, and the soldiers, and the keepers? And where is the guilty temporizer himself, Herod? They none of them can bear the light of that next morning. They cannot “abide the day of His coming.” After no “small stir,” the soldiers lose rank, the keepers lose life, Herod abundantly loses dignity, and “goes down from Judaea to Caesarea, and there abides,” probably sorry he ever went up or began to care “to please the Jews.” And past the storm, the song of the servant of Christ is heard, repeating itself and confirmed, “Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.” Who so safe, who so blessed as those “delivered” by the Lord from their foes and his, and kept thenceforth in his sure place and the secret hiding-place of his pavilion?B.

Act 12:21-23

Hollow grandeur exposed.

There is no doubt that the time of our Savior and the apostles was a time which witnessed some of the worst, the lowest, and the most malign forms of bodily disease. Similarly the time owned to some of the most monstrous types of moral deformity. The same chapter that tells us of the kindly, pitiful, “very present help in time of trouble” that the innocent and God-fearing Peter found, records, as if for telling contrast’s sake, the judgment that was divinely aimed at Herod, “suddenly and without remedy” visited on one who now had filled up the measure of his iniquities. A triple type of cruelty, vain-glory, and irreligion is here before us. It is, however, more particularly the crowning and at the same time killing point of a godless career which demands now attention. Notice

I. A GRAND RECEPTION.

1. It is a reception given by Herod. He wields great power; he is conscious of it. It is no moral power. It is the result of no intellectual force; of no lofty character; of no social attractiveness; of no love to be kind, courteous, helpful in smoothing the ruggedness and softening the hardness of daily life and work. He is on no sort of level whatsoever with those whom he is pleased to allow to swell his vanity and feed the bad fires of his heart.

2. It is a reception given to a large number of those who were for the moment in the position, not of mere subjects, but of abject dependents on Herod. They had already felt his “high displeasure.” Because of it they feared for their very bread. More ignorant than he, and driven by the supreme motives of desire of livelihood and business, they have already succumbed, bribing probably Herod’s chamberlain, and crouching in their approach to make representations to himself. Yes; they were driven by motive the pinch of which be had never been likely to know.

3. It was a reception which was to be a token of reconciliation; but a reconciliation founded on the entire yielding of the one part and the undisputed victory of the other. That victory was certainly the victory of might, and with every probability the victory of might over right. There had been no genuine compromise, no giving and taking, no kindly considerateness for aggrieved feeling and “wounded spirit.” Therefore the grand reception was all to the honor and glory of one called Herod Agrippa the First.

II. A GRAND SPEECH. Not one word of this speech is saved on the page of history. And that loss we may without hesitation count gain. It spares pain to others, and spares something of distinctness of outline to the shame and disgrace attaching to Herod. The circumstances, however, suit nothing else than what shall profess and purport to be a grand speech. The “day“ is fixed; there is nothing of an impromptu character about the occasion. The “royal apparel” is brought into requisition; the eyes of many beholders shall flash in the reflection of gold and color, to learn a vulgar wonder and to improve in the commonest covetousness. And the “throne“ is set and mounted. None can doubt of what sort the “oration” that followed. It is magniloquence. It is condescendingness. It is self-glorification. It is (on approaching the subject which brought the embassy) sham magnanimity. And under cover of this is a manifesto of take all or the utmost possible, give nothing or the least conceivable. The grandeur of the oration was the grandeur of hollow brass. How much grand speech differs from

(1) simple, truthful speech;

(2) speech the unmixed object of which is usefulness;

(3) kindly and sympathetic speech;

(4) speech of unaffected gracefulness and beauty!

III. A GRAND SHOUT. That shout entered into the ears of Herod like the very ministry of satisfaction itselfsatisfaction in its most exigent degree, self-satisfaction. Supreme vanity must love a shout rather than articulate language for obvious reasons. The vague looms larger, goes further, amplifies to the gift of the excited imagination, and cannot be held bound afterwards to justify itself. But this shout found words as well, and grand words they were indeed, if true. “The gods are come down to us in the likeness of men” (Act 14:11) was a testimony, if mistaken in its form, yet true to some extent in its spirit. And if the present testimony have any such substance of truth and of honesty in it, it shall be accepted according to that which it hath, and not condemned for that which it hath not. The words, too, of this shouting are grandly chosen; they are sententious; they are in a sense antithetic; they speak the perfection of commendation for human tongue, which the psalmist would tell us is “the glory” of man’s frame. “It is the voice of a god, and not of a man!” Herod had taken his seat, and “not angels’ voices” could for his ears “have yielded sweeter music” than that shout and the recitative that rose out of it. The supreme point of a delicious intoxication of the conscience’s very worst opiate had that moment arrived.

IV. A GRAND EXPOSURE.

1. Herod is proclaimed before men and angels and before, all time, as much as though all time were there and then present, as a typical instance of the man who knows not that his “chief end is to glorify God.” Either he knows it not, or he forgets it at an awful moment, or he defies it at the turning moment of his existence. Long proving-time has been histhe decisive crucial moment has come. And thisthis, alas!is its revelation.

2. Herod’s “grand speech,” of which not one word remains to us (and possibly enough few of its words were heard intelligently by a people who were wrought up and highly excited), is proclaimed to be one that has had for its sole object to lead up to this profane glorification of self, and has been guilty of forgetfulness to glorify God or even of denying glory to God.

3. The very shout of the people and the voice that gave subsequent articulateness to the shout are proclaimed to be really less their shout and their voice than those of Herod himself. Their throats and lips made the sound, but he found the breath for it, and all else, as, e.g. the place, occasion, motive, or inducement. A finale of this kind had been premeditated, if not prearranged and actually organized and got up.

(1) The people had a thousand pressing inducements or temptations to do as they did, and to lend their voices for a moment to a cry which their hearts very probably abhorred; their temptations were as numerous as all the reasons for which they loved the “nourishment” of “their country.” And they shall be undoubtedly judged for what they did, and judged with righteous judgment, when their time too is ripe. But they had not the opportunity of knowledge and the sovereign ease and self-disposition which were at the command of Herod.

(2) Herod is tenfold guilty; he is wrong himself without anything to account for it but the worst cancerous craving of a wicked heart, and he leads a number of innocent “sheep” (2Sa 24:17) into temptation, sin, danger. It is evidentnay, ’tis the one revelation involved in the expose of this memorable momentthat the all-seeing eye, the all-just judgment, the casting vote of Heaven, the verdict that puts an end to all dispute, credits the major responsibility, the overwhelmingly preponderant responsibility for what had taken placeto the account of Herod.

4. Position, power, splendor, wealth, an earthly throne, arbitrary governing, and all the rest of it, are proclaimed here at their true worth. They are shown up as the flimsy covering only of the real in a man, let that real be what it may. They don’t keep the weather out; they don’t keep disease out; they don’t keep malignant and loathsome disease out; they don’t shield conscience, heart, or body; they don’t keep God out, no, not for a moment. But they do avail to do one thingthey suffice to throw out into amazing prominence the contrast between truth and falsehood, when God enters into judgment, and casts down those whom he never uplifted, and “removes the diadem and. takes off the crown” (Eze 21:26), and rends in twain the gorgeous royal raiment, none of which his hand had bestowed. Then even on earth is seen the manifest beginning of the “everlasting shame and contempt.”

5. Last of all, it is here emphatically proclaimed that to omit to take right action and to omit to utter right speech may sometimes justly be exposed to bear all the same blame as to do and to speak the wrong. The apostles once and again, when offered Divine honors, exerted themselves with the utmost energy to refuse it, and gave their abhorrence of the idolatrous offering to be abundantly plain. This was the least that Herod should have done, and what he surely would have done if he had not already willingly “regarded iniquity in his heart.” So, when the people gave a great shout and said, “It is the voice of a god, and not of a man!” and Herod never protested a word, it is the same as if he had done all the preparation, pulled the wires, and spoken the impious words himself. For God searcheth and trieth and knoweth “the thoughts and intents of the heart.” And he will not be robbed of his own.B.

HOMILIES BY R. TUCK

Act 12:5

The power of united prayer.

This subject is not here to be treated in its more general bearings, only so far as it finds illustration in the circumstances connected with the text, and in the sentence, “Prayer was made earnestly of the Church irate God for him;” i.e. for imprisoned St. Peter. The persecution of the early Christians arose from distinctly different causes; and the narrative associated with this text introduces a distinctly new kind of persecution. Previously the Sanhedrim, as the central authority among the Jews in all matters of religious doctrine and discipline, had endeavored to crush the young, and to their view mischievous, sect. Now Herod, as the representative of the state, endeavored to destroy the party by aiming directly at its leaders; and this he did for what we may cite “diplomatic” reasons. It may be well to notice that the Herod introduced here was Herod Agrippa I., son of Aristobulus, and grandson of Herod the Great; and that the events occurred about A.D. 41. According to Josephus, Agrippa desired to be thought a devout Jew, and so would easily be excited to persecute the Christian party, when he found that this would ensure for him the confidence of the leading Jews. With Herod’s scheme for striking down the chief teachers, compare Diocletian’s subsequent scheme for finding and burning the Christian books. Neither scheme was allowed to succeed. Another point of importance in introducing the subject is the recognized position of leadership which St. Peter had evidently gained. St. James, as one of the three specially favored disciples, may have been equally prominent. Of St. John we learn very little during the first period of the early Church history. St. James’s sudden removal left St. Peter the recognized head of the Christian sect. It appears that only the intervention of the feast-time (humanly speaking), preserved St. Peter from the sudden fate which overtook St. James. The delay, during which St. Peter was in prison, gave opportunity for human intercessions and Divine interventions. Some may serve God in a yielded life, others by being made the subjects of Divine rescuings and deliverances. The first thing to be noticed in the narrative is

I. HELPLESSNESS THROUGH CIRCUMSTANCES. The Church was thoroughly overborne by the suddenness, activity, and vigor of this new persecution. They could do nothing. St. James was gone; St. Peter was in prison. They did not know where the next blow would fall. They could not open the prison doors. They were paralyzed. And so it often is with us in life. We incline to say,” All these things are against me.” Our way seems to be blocked in all directions, as truly as was the way of the fleeing Israelites when the Red Sea rolled before them, the mountains hemmed them in, and a raging foe pressed on their rear. At times in our lives we are compelled to feel that we can do nothing; and the experience is a great testing of patience, faith, and feeling. Compare David, convinced that circumstances were hopelessly against him, and despairingly saying, “I shall now perish one day by the hand of Saul.”

II. APPEAL TO THE LORD OF CIRCUMSTANCES. This is always left to us. It is our last possibility, and it is our best.

1. It is important that we realize fully that our God can control all circumstances. Nothing is too hard for him. He may not always show his mastery by miracle, but he can always prove his mastery by his providences. It is our belief that over all laws, relations, and orderings of events our living God presides, never loosing his hands or failing to guide all so as to fit into and, either quickly or slowly, work out his gracious purposes.

2. We must realize that to know the power of our God may not suffice; we must personally inquire of him, commend our case to his care, and submit ourselves to his leadings. For all the arrangements of our circumstances, as well as for all supplies of grace, “he will be inquired of by the house of Israel to do it for them.” The Divine foreknowledge and omniscience may never be so presented as to lift off men the claim of prayer. Whatsoever may be our trouble or our need, we may pray; we must pray, God would have us “cast our care on him.” So the disciples were doing the best thing possible, altogether the most hopeful thing, when they “prayed earnestly” for the imprisoned St. Peter.

III. THE FORCE OF UNITED PRAYER TO OVERCOME CIRCUMSTANCES. It has pleased God to give special assurances to those who unite in prayer. God responds to the faith and fervor of the individual seeker; but in all matters of general interest, in everything bearing, upon the well-being and progress of his Church, God wants us to blend together in our supplications. “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father.” By this requirement God:

1. Checks the tendency to isolation and to distinction of interests among his people, binding them eve. r closer together in the expression of their common wants.

2. Assures earnestness and fervor of feeling, as one devout soul inspires another.

3. Prepares the way for his answer by ensuring a state of mind fitted to receive the answer, and make it a blessing indeed.

4. Is enabled to respond by ordering the circumstances of his providence so as to secure the general good of many rather than the particular desires of one. It may be shown, in conclusion, how a common point of interest or a common trouble may serve to bring many souls together in a blessed unity of prayer.R.T.

Act 12:7-10

Miraculous deliverances.

The series of miracles wrought by our Lord during his ministry, and the miracles associated with the history and work of his apostles, require to be very carefully compared, Sometimes miracles were wrought by the apostles as agents, and sometimes for them as teachers whose ministry it was important to preserve. And yet, when God would secure the deliverance of his imperiled servants, he did not always employ miraculous agencies. Paul and Sirius were imprisoned at Philippi, but they were rescued by natural means; an earthquake proved effective to the loosening of their bonds, and the jolting open of the prison doors. There must have been some special reasons for the miraculous form in which St. Peter’s deliverance was effected. Two things require attention, as introductory to this subject.

1. The nature of New Testament miracles, and their particular mission to the age in which they were wrought.

2. The ideas of angelic ministry which had passed over to the apostles from Judaic associations. The intervention of angels had occurred again and again in the earlier history, and such an event as St. Peter’s rescue would not start doubts in a Jewish mind. God’s revelations to men, “in sundry ways and in divers manners,” were better apprehended by Jews then than by Christians now. From this incident we may be led to consider

I. THE EMPLOYMENT OF THE MIRACULOUS. Here should be given an historical review of Divine interventions, with some classification of their character and of the circumstances under which the miracles were wrought. It will be found that there are cases in which

(1) natural agencies sufficed, under the ordering of Divine providence, to remove the difficulty;

(2) in which miraculous intervention did not come when we might reasonably have expected;

(3) and in which miraculous agencies were used when we did not expect them. These points may be illustrated to show that the employment of the miraculous is

(a) a matter of Divine sovereignty, and never offered in response to any compulsion of man or of circumstances; and

(b) that it is therefore still a Divine reserve, and we dare not affirm that the age of miracles is past, because the employment of them is to be regarded as entirely dependent on the Divine judgment and will; and as that will acts upon considerations of the higher and spiritual well-being of man, it may quite conceivably be that in some of man’s moral states the miraculous may be the most efficient moral force. It is true that miracles may not be wisely employed in a characteristically scientific age such as ours may be called; but the scientific is only a passing feature, and from it there may conceivably come a rebound to a characteristically imaginative, or as some might call it superstitious, age, to which miracle might again make efficient appeal.

The incident of St. Peter’s release is a peculiar case of employment of the miraculouspeculiar in that

(1) it differs materially from all the other apostolic miracles; and

(2) in that it carries the style of Old Testament miracles over into the New, and is to be classed with the deliverance of the three Hebrew youths from the furnace, and of Daniel from the lions.

II. THE LIMITATIONS OF THE MIRACULOUS. These are even more striking than the uses. In the case of our Lord’s miracles the general principle of the limitation is indicated. Miracles he never wrought for the supply of his own needs, only for the exertion of a gracious moral influence on others. These two limitations may be illustrated.

1. A miracle is never wrought unless it can be made the enforcement or illustration of some moral truth.

2. A miracle is never wrought unless those in whose behalf it is wrought are in a duly receptive state of mind and feeling, and so can be benefited by the miracle. It does not affect this principle of limitation that some of those who are related to a miracle may be rather hardened by it than taught and blessed. St. Peter was not miraculously delivered for his own sake, but for the sake of the confidence which the praying Church might gain from such a proof of the Divine defense and care.

III. THE ADAPTATIONS OF THE MIRACULOUS.

1. To the particular occasion.

2. To the tone and sentiment of the age.

3. To the Divine dispensation, with which it has to be in harmony.

4. To the precise underlying purpose for the sake of which it is wrought.

On these principles we may even discern miraculous workings in these our times, though they take forms of adaptation to our thought anti associations, and are not after the precise Old Testament or New Testament patterns. We look for direct Divine agencies in the moral and spiritual rather than in the physical and material world.

IV. THE RESULTS ATTAINED BY THE MIRACULOUS. How far it can be used as evidence or proof needs to be carefully considered. Wiser men only use miracles as auxiliary evidence of the truth of Christianity. And for this use the character of the miracle rather than the power in the miracle are of chief importance. In connection with our text we find one result on which it may be profitable to dwell in conclusion. The Divine rescue of St. Peter brought to the praying and persecuted Church a sense of God’s protective presence. So suddenly had persecution burst upon them, so over-whelming did it seem, that they were for the moment paralyzed with fearjust as the servant of Elisha was when the Syrian army surrounded the houseand nothing could so immediately and efficiently recall them to calmness and trust as this wonderful rescue of St. Peter, convincing them, as it did, how tenderly near to them was their living and almighty Lord. Such a moral result will in every age suffice to explain a Divine miraculous revelation or intervention.R.T.

Act 12:15

Testimony versus reasoning.

The subject is suggested by the persistence of Rhoda and the incredulity of the disciples. Upon the evidence of her senses Rhoda constantly affirmed that it was St. Peter who stood at the gate. The disciples vigorously argued that it could not be he, and tried to reason away her testimony, St. Peter was in prison, and it was simply impossible that he could be knocking at the gate. So much is made in our time of the demand for facts and evidence and verification of all statements, and it is so often assumed that reasoning can destroy testimony, or that testimony, as we have it on the Christian theme, is insufficient to support our elaborate reasoning, that the trustworthiness of each, and the relations in which each stands to the other, may be profitably considered.

I. THE IMPORTANCE OF TESTIMONY. Our senses are the appointed media for our communication with the outer world, and they are both the first and constant sources of our knowledge. We learn to trust them. We readily receive the testimony of others as to what they have seen and heard, and, with limitations, as to what they have felt. There is, then,

(1) knowledge received directly upon the testimony of our own senses; and

(2) knowledge received indirectly upon the testimony of others who tell us what they know through the senses. And as the sphere directly open to each one of us is very limited, we are very largely dependent for our knowledge on the testimony of others, upon such witness of personal knowledge as Rhoda gave. In the matters of the Christian religion we are wholly dependent on this indirect witness of the senses. What the apostles themselves saw, and tasted, and handled, and felt of the Word of life, that they declare unto us. The four Gospels come to us as the testimony of the senses of men who looked on Christ, lived with him, listened to him, and knew him in the intimacy of a close and dear friendship. We cannot too constantly or too earnestly urge that Christianity rests upon a basis of sensible facts, and that of them we have the testimony directly from the very persons who witnessed them. Therefore, though all the world may please to declare that we are mad, as the disciples said that Rhoda was, we too shall constantly affirm that it is even so as we have testified. No facts of human history can be received by us save on principles which compel us also to receive the facts of our Redeemer’s life and death.

II. HUMAN TESTIMONY MUST ALWAYS BE UNCERTAIN. This should be fully admitted. It is uncertain, because

(1) our senses may be untrained and so unfit to receive impressions; or

(2) diseased, and so likely to receive distorted impressions; or

(3) the subjects with which they are concerned may be altogether new to us, and we may thus be unprepared duly to correct impression. Still, so far as the bare facts are concerned, the uncertainty is not such as to prove a practical disability. In the range of fact men are found generally to agree.

III. HUMAN REASONING IS NECESSARILY UNCERTAIN. As in the case of the disciples who reasoned against Rhoda. The uncertainty comes out of:

1. Prejudice and bias (see the idola of Bacon).

2. Insufficient facts; some of the worst reasoning is explained by incomplete knowledge of the facts on which the reasoning is based.

3. False methods (see the fallacies explained in books on logic).

IV. THE TRUTH MAY BE REACHED BY WISE REASONING UPON SUFFICIENT TESTIMONY. To receive testimony alone may be mere credulity. To receive upon argument alone may be to yield to mere human force, to the power of superior intellect. Bat with due inquiry into basis-facts, and careful reasoning upon the facts, we may arrive at satisfying apprehensions of the truth. Apply to the acceptance of Christianity, with its difficulty of the miraculous. The four Gospels are a fourfold testimony to the great Christian facts. We must build our reasoning on the facts; just as those disciples should have received Rhoda’s fact, and followed it up with their reasoning, and not made their reasoning oppose the facts.R.T.

Act 12:22, Act 12:23

The sin of accepting Divine honors.

The explanation of this incident is given in the exegetical portion of this Commentary. Several points of interest come out upon comparison of the Scripture narrative with that given by Josephus. The Jewish historian is fuller on the adulation offered to Herod than is St. Luke. He notices the remarkable silver garment which Herod wore on the occasion, and the effect it produced on the people, adding that “presently his flatterers cried out, one from one place and another from another, though not for his good, that he was a god. And they added, “Be thou merciful to us, for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature. Upon this the king did neither rebuke them nor reject their impious flattery.“ St. Luke distinctly makes the same charge, stating that he was smitten because he gave not God the glory. He permitted himself to listen to and accept the flattery, and failed to see that in so doing he openly and publicly insulted the Divine majesty. This God never will permit. He is jealousin the high sense of that termof his sole and sovereign rights, and immediately punishes all who dare to claim the honor, which is due alone to him. Flattery of the creature may never rise to this height. Man can commit no sin so heinous as that of assuming Divine honors and rights. The most striking illustration is that of Nebuchadnezzar, whose pride swelled to a claim of Divine power and honor, and was, immediately upon his boastful utterance, smitten of God with a most humiliating disease. It is said that Antiochus the Great, because he sinned in a similar high-handed way, was brought low by a disease like that which afflicted Herod. We may consider some of the reasons why there is such jealousy of the Divine rights, and why Jehovah’s honor he will never give to another.

I. THE SOLE CLAIM OF GOD IS ESSENTIAL TO OUR RIGHT RELATIONS WITH HIM. We are required to love God with all our heart, and mind, and soul, and strength. We cannot unless he be indeed the one add only God. We are to recognize our relations with him as Greater, and to admit the claims which this relationship brings. But we cannot conceive of two Creators; he hath made us, and he alone. Our life is to be under his present gracious lead; in all our ways we are to acknowledge him, and to feel that he directs our paths; but only confusion can come into our thought and life if our daily allegiance is to be in any sense divided. Sin only gains its heinousness in our sight when it is thought of as committed against the one supreme will, and redemption has no point if it be not our recovery to the harmony of that one will. Illustrations may be taken from the confusion created by dualistic and polytheistic systems. Men never could be quite sure that they had propitiated the right god, and a constant anxiety wore away the hearts of even the sincerely pious.

II. THE SOLE CLAIM OF GOD IS THE FOUNDATION OF MORALS. The connection between the two tables of the Law needs to be carefully considered. “Thou shalt love thy neighbor as thyself” is an injunction without force save as it follows on the great command to “love God with all our heart.” The life of morality is love to the one living God. The spirit of sonship is the inspiration of brotherhood. If a man truly loves God he will love his brother also. Illustrate from the uncertainty of all moral systems associated with polytheism. Some of the gods became even the patrons of impurity and immorality. Oar one God being the “ideal of goodness,” his service must be wholly pure.

III. THE CLAIM OF MAN TO DIVINE HONORS REVEALS HIS UTMOST DEGRADATION. The claim has been made again and again, but only by men utterly abandoned, mastered by pride and self-conceit, and only after the crushing down of all reverence. Self-will may go great lengths and keep within human limits; it becomes Satanic when it dares to rival God and claim for itself Divine rights. When such heart-baseness is declared, the man must come under the immediate and awful judgments of God, even as Herod did.R.T.

Act 12:24

The growings of the Word.

The terms used here indicate a continuous expansion. “Grew and multiplied” is a blending of figures, and does not easily fit into the term, “Word of God.” Probably St. Luke associated the word with our Lord’s parable of the “sower;” and thought of it as seed, growing up and bringing forth its hundredfold. Two things are suggested by the sentence taken as a text.

1. St. Luke notices, as a remarkable thing, that, in spite of all the persecutions and hindrances of those evil times, the Word of God grew.

2. And that a sudden revival of zeal, earnestness, and success followed on the dreadful judgment and sudden removal of the Church’s great persecutor. It is to the first of these two points that we now direct attention.

I. THE APPARENT HINDRANCES OF TROUBLOUS TIMES. The recent history of Madagascar Christianity provides most effective illustration; or instances may be found in the histories of Lollards, Waldenses, etc. Persecuting times seem to be ruinous; their influence is directed to

(1) the removal of the Christian leaders;

(2) the silencing of Christian teachers and writers;

(3) the stoppage of Christian worship;

(4) the destruction of Christian books, and especially of the Divine Word.

But it has never been found that physical violence has been more than apparent hindrance. The nearest approach ever made to success is probably the crushing of French Protestantism by the Massacre of St. Bartholomew. We are learning well the lesson that intellectual evils must be met by intellectual resistances and corrections, and that moral evils must be removed by moral agencies. “The weapons of our Christian warfare are not carnal, but spiritual,” and it is vain work for any to oppose us with mere shield and sword and spear. Illustrate from the martyrdom of John Brown, the advocate of freedom for the slave. Persecution seemed to succeed, and

“John Brown’s body lies a-mouldering in the grave,
But his soul is marching on”

marching on to triumph in the vast hinds of America, and marching on to another glorious victory in the newly found highlands of mighty Africa. Persecution cannot stop the onward progress of man’s thought or man’s love.

II. THE REAL HELPFULNESS OF TROUBLOUS TIMES. The marvel is that the seed actually grows and multiplies in such times. We think the rainstorms hopelessly beat clown the young and tender blades. Nay, they really nourish the roots, and prepare for vigorous upspringing and richer fruitage. Moral harvests wave where martyrs’ blood was shed. We may recognize the helpfulness of troublous times if we notice:

1. How they tend to bind men together. Differences of opinion and judgment are for a time forgotten. The common ground is fully recognized. Suffering throws each one upon the loving interest and care of the others, and lessons of the Christian brotherhood are then learned as they can be under no other circumstances. Prosperity and times of peace tend to bring prominently forward men’s diversities, and in such times sects are multiplied. Troublous times make men forget their peculiarities in facing a common foe and in sharing a common woe.

2. How they increase enthusiasm and develop energy; Nothing calls forth the latent powers of men like resistance to liberty of opinion. Let a scientific truth be opposed, and the whole energy of the discoverer is called forth for its maintenance, and to him that truth grows tenfold more important and more precious. So with the Christian verities, we “earnestly contend for the faith once delivered to the saints” only when that faith is being contended against.

3. How they bring men more fully to lean on the Divine power. They bring that sense of personal helplessness which makes us cling to the assurance, “Greater is he who is with us than all who can be against us.” We feel we may walk alone if it is all light about us. We must lean hard on God if it is night-time and stormy all about us.

4. How they draw public attention to the Christian workers. There is no advertising agent comparable for a moment in efficiency with persecution. Age after age Christ’s enemies have done Christ’s work, and witnessed among all lands for him, as they have martyred his servants and persecuted his Church. Suffering has a sacred power on human hearts everywhere, and Christ’s suffering Church wins men for Christ.R.T.

Act 12:25

The character of John Mark.

This man is not introduced to us for the first time in this verse, but this may be regarded as his formal introduction. For the sketch of his life, which should prepare for our study of his character, our readers are referred to our Commentary on St. Mark’s Gospel. We only recall to mind a few prominent points.

1. He was evidently at this time a comparatively young man.

2. He was directly associated with the early disciples, as they seem to have met at his mother’s house.

3. It is more than probable that he had personally known the Lord Jesus Christ.

4. He was closely related to Barnabas, being his sister’s son.

5. He was, very probably, a rich young man, and devoted his wealth to the missionary work of the Church.

6. His office, as minister or attendant on Barnabas and Paul, was one necessitated by the difficulties and perils of traveling in those times.

7. In spirit and character John Mark should be carefully compared with Timothy. We note that he always occupies a subordinate position, but that there was a precise sphere which he could occupy, and a useful work given him to do. His failure from missionary work may be regarded as an indication that he had not, at that time, found his proper sphere. The man who was to prepare a written Gospel had not the kind of boldness and energy that was necessary for dangerous traveling. As suggestive and opening the way for a full study of his character, we notice that he was sincere, studious, timid, impulsive, and patient.

I. SINCERE. His failure was in no way a sign of unfaithfulness to Christ. He left Barnabas and Saul, but he did not cease to minister to Christ. Years after he is spoken of for his profitableness, and he was evidently a sincere Christian. It may be shown how sincerity is the leading Christian virtue, and how it will abide and sanctify all varieties of disposition, character, talent, and adaptations for service. We can all be sincere.

II. STUDIOUS. Of a meditative and thoughtful habit, finding his right place when collecting the records of our Lord’s words and deeds, and possibly doing so under St. Peter’s supervision. God needs studious men, but they are seldom fitted for any other than their own particular work. They are hardly ever prepared for the public conflicts of life, and they have even some characteristic moral frailties. St. Paul knew the weakness of the studious Timothy, and bids him “endure hardness as a good soldier of Jesus Christ.”

III. TIMID. This was the secret of his unwillingness to venture on the perilous journey into Asia Minor. Shrinking from danger, and even from exertion and enterprise. Such men never can be leaders. They had better stay at home. They seldom can be men of great faith. Their mental history matches their material historythey are timid about the truth, seldom quite sure of their own hold of it, and ever ready to join the foolish cry, “The Church is in danger.” We get no heroic champions from the class to which John Mark belonged.

IV. IMPULSIVE. Some have thought that the young man who was nearly arrested with Christ was John Mark, and that he had heard the noise, and impulsively rushed out of his house to see what was going on, and had forgotten his outer robe. The same impulsiveness is seen in his refusing to go on with the missionaries. But notice how it differs from the impulsiveness of St. Peter or of St. Paul. It was a kind of negative impulsiveness, not urging him to do, but keeping him from doing. A dangerous spirit to cherish into strength.

V. PATIENT. This we may see illustrated in his Gospel, remembering that he had not the personal experiences of St. Matthew or St. John, and had to collect and collate his materials. From John Mark we may learn these things.

1. A man has his own particular work for which he is divinely fitted.

2. If a man makes the mistake of trying to do somebody else’s work, it is a blessed thing that God’s providence stops him, and turns him into the path where he may work efficiently and successfully.R.T.

Fuente: The Complete Pulpit Commentary

Act 12:1. Herod the King The Syriac version reads, Herod the king, surnamed Agrippa: Josephus styles him Agrippa; which probably was his Roman, as Herod was his Syrian name. He was the grandson of Herod the Great, by his son Aristobulus; nephew to Herod Antipas, who beheaded John the Baptist; brother to Herodias, whom that incestuous tetrarch married; and father to that Agrippa, before whom St. Paul made his defence, ch. Act 25:13. Caius Caligula, with whom he had an early friendship, when he became emperor, released this Agrippa from the confinement under which Tiberius had on that very account kept him, and crowned him king of the tetrarchy of his uncle Philip; to which he afterwards added the territories of Antipas, whom he banished to Lyons in Gaul: in this authority Claudius confirmed him, and made him king of Judea, adding to his former dominions those of Lysanias. This person desired to ingratiate himself with the Jews by every method; and finding that the Christians were under the popular odium, he stretched forth his hands to harass and molest them; he did not reflect upon the injustice of persecuting the Christians, though he and his countrymen had taken it so ill that the heathens, and particularly Caligula, had persecuted the Jews; as if it had been persecution only to molest the Jews for their religion, but had lost its nature, and ceased to be persecution, when practised by the Jews upon the Christians. See on ch. Act 9:31

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 12:1-2 . ] but at that juncture (Winer, p. 374 [E. T. 500]), points, as in Act 19:23 (comp. 2MMal 3:5 ; 1Ma 11:14 ), to what is narrated immediately before; consequently: when Barnabas and Saul were sent to Jerusalem (Act 11:30 ). From Act 12:25 it is evident that Luke has conceived this statement of time in such a way, that what is related in Act 12:1-24 is contemporaneous with the despatch of Barnabas and Saul to Judaea and with their stay there, and is accordingly to be placed between their departure from Antioch and their return from Jerusalem (Schrader, Hug, Schott), and not so early as in the time of the one year’s residence at Antioch, Act 11:25 . (Wieseler, p. 152; Stlting, Beitr. z. Exeg. d. Paul. Br. p. 184 f.; comp. also Anger, de tempor. rat. p. 47 f.)

] Agrippa I., grandson of Herod the Great, son of Aristobulus and Berenice, nephew of Herod Antipas, possessed, along with the royal title (Joseph. Antt. xviii. 6. 10), the whole of Palestine, as his grandfather had possessed it; Claudius having added Judaea and Samaria (Joseph. Antt. xix. 5. 1, xix. 6. 1; Bell. ii. 11. 5) to his dominion already preserved and augmented by Caligula (Joseph. Antt. xviii. 7. 2; Bell. ii. 9. 6). See Wieseler, p. 129 f.; Gerlach in the Luther. Zeitschr. 1869, p. 55 ff. A crafty, frivolous, and extravagant prince, who, although better than his grandfather, is praised far beyond his due by Josephus.

is not, with Heinrichs, Kuinoel, and others, to be interpreted: coepit, conatus est = (Luk 1:1 ; Act 9:29 ), because for this there is no linguistic precedent at all (even in the LXX. Deu 12:7 ; Deu 15:10 , the real and active application of the hand is meant, and not the general notion suscipere ); but according to the constant usage (Act 4:3 , Act 5:18 , Act 21:27 ; Mat 26:50 ; Mar 14:46 ; Luk 20:19 ; Luk 21:12 ; Joh 7:30 ; Gen 22:12 ; comp. Lucian, Tim. 4, also in Arrian., Polybius, etc.), and according to the context ( , Act 12:3 ), it is to be interpreted of hostile laying hands on . Herod laid hands on , he caught at ( i.e. he caused to be forcibly seized), in order to maltreat some of the members of the church (on , used to designate membership of a corporation, see Lobeck, ad Phryn. p. 164; Schaef. Melet. p. 26 ff.). Elsewhere the personal dative (Ar. Lys. 440; Act 4:3 ; Mar 14:46 ; Tischendorf, Est 6:2 ) or (Gen 22:12 ; 2Sa 18:12 , and always in the N. T., except Act 4:3 and Mar 14:46 ) is joined with , instead of the definition of the object aimed at by the infinitive.

On the apostolic work and fate of the elder James , who now drank out the cup of Mat 20:23 , nothing certain is otherwise known. Apocryphal accounts may be seen in Abdiae Histor. apost. in Fabric. Cod. Apocr. p. 516 ff., and concerning his death, p. 528 ff. The late tradition of his preaching in Spain, and of his death in Compostella, is given up even on the part of the Catholics. See Sepp, p. 75. [270]

. . ] John was still alive when Luke wrote, and in high respect.

] probably, as formerly in the case of John the Baptist, by beheading (“Cervicem spiculatori porrexit,” Abdias, l.c. p. 531), which even among the Jews was not uncommon and very ignominious; see Lightfoot, p. 91.

The time of the execution was shortly before Easter week (A.D. 44), which follows from Act 12:3 ; and the place was probably Jerusalem. [271] It remains, however, matter of surprise that Luke relates the martyrdom of an apostle with so few words, and without any specification of the more immediate occasion or more special circumstances attending it ( Herod had killed him, says Chrysostom). A want of more definite information, which he could at all events have easily obtained, is certainly not to be assumed. Further, we must not in fanciful arbitrariness import the thought, that by “the entirely mute (?) suffering of death,” as well as “in this absolute quietness and apparent insignificance,” in which the first death of an apostle is here presented, there is indicated “a reserved glory” (Baumgarten), by which, in fact, moreover, some sort of more precise statement would not be excluded. Nor yet is the summary brevity of itself warranted as a mere introduction , by which Luke desired to pass to the following history derived from a special document concerning Peter (Bleek); the event was too important for that. On the contrary, there must have prevailed some sort of conscious consideration involved in the literary plan of Luke, probably this, that he had it in view to commpose a third historical book (see the Introduction), in which he would give the history of the other apostles besides Peter and Paul, and therefore, for the present, he mentions the death of James only quite briefly, and for the sake of its connection with the following history of Peter. The reason adduced by Lekebusch, p. 219: that Luke wished to remain faithful to his plan of giving a history of the development of the church, does not suffice, for at any rate the first death of an apostle was in itself, and by its impression on believers and unbelievers, too important an element in the history of that development not to merit a more detailed representation in connection with it.

Clem. Al. in Euseb. ii. 9 has a beautiful tradition, how the accuser of James, converted by the testimony and courage of the apostle, was beheaded along with him.

[270] Who, however, comes at least to the rescue of the bones of the apostle for Compostella!

[271] For Agrippa was accustomed to reside in Jerusalem (Joseph. Antt. xix. 7. 3); all the more, therefore, he must have been present, or have come thither from Caesarea, shortly before the feast (ver. 19).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

SECTION V

THE PERSHE EXTENSION OF THE CHECUTION OF THE CHURCH IN JERUSALEM BY HEROD, AND THE EXECUTION OF JAMES; PETER IS MIRACULOUSLY DELIVERED FROM PRISON, AND WITHDRAWS FROM JERUSALEM; THE PERSECUTION IS TERMINATED BY A JUDGMENT OF GOD, WHICH OVERTAKES THE PERSECUTOR

Acts 12

1Now [But] about that time Herod the king stretched forth his hands1 to vex [maltreat] certain [some] of the church. 2And he killed [caused] James the brother of John [to be executed] with the sword. 3And because he saw [seeing that] it pleased the Jews, he proceeded further to take [seize] Peter also. (Then were the2 days of unleavened bread). 4And when he had apprehended him, he put him in prison, and delivered him to four quaternions of [to four times four] soldiers to keep [guard] him; intending after Easter [the Passover] to bring him forth to the people. 5Peter therefore was [Now Peter was indeed] kept in prison: but prayer was made without ceasing3 of the church unto God [but continued prayer was made to God by the church] for4 him. 6And [But] when Herod would have brought [was about to bring] him forth, the same [in that] night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept [guarded] the prison. 7And, behold, the [an] angel of the Lord came upon [to] him, and a [om. the article] light shined in the prison [chamber]: and he smote Peter on the side, and raised him up [awakened him], saying, Arise up quickly. And his chains fell off from his hands. 8And the angel said unto him, Gird thyself5 and bind on thy sandals: and so [thus] he did. And he saith unto him, Cast thy garment [cloak] about thee, and follow me. 9And he went out, and followed him6 ; and wist [knew] not that it was true which was done by the angel; but thought he saw a vision. 10When they were past [But after they had passed through] the first and second ward [guard], they came unto the iron gate that leadeth unto [into] the city; which opened to them of his [its] own accord: and they went out, and passed on through one [along a] street; and forth-with [suddenly] the angel departed from him. 11And when Peter was come to himself, he said, Now I know of a surety [truly], that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12And when he had considered the thing [had become aware of this], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. 13And as Peter [But when he]7 knocked at the door of the gate, a damsel [maid-servant] came to hearken [listen]8 , named Rhoda [Rhode]. 14And when she knew [recognized] Peters voice, she opened not the gate for gladness [joy], but ran in, and told how [announced that] Peter stood before the gate. 15And they said unto her, Thou art mad [Thou ravest]. But she constantly [confidently] affirmed that it was even so [was so]. Then said they, It is his angel. 16But Peter continued knocking [remained standing, and knocked continually]: and when they had opened the door, and saw him, they [they saw him, and] were astonished. 17But he, beckoning unto them with the hand to hold their peace [to be silent], declared [related] unto them how the Lord had brought him out of the prison. And he said, Go shew [Announce] these things unto James, and to the brethren. And he departed, and went into [And going out of the city, he departed unto] another place. 18Now [But] as soon as it was day, there was no small stir [commotion] among the soldiers, what was [had] become of Peter. 19And [But] when Herod had sought for him, and found him not, he examined the keepers [subjected the keepers to a trial], and commanded that they should be put to death [executed]. And he went down from Judea to Cesarea, and there abode [tarried]. 20And Herod [He]9 was highly displeased with [exceedingly hostile towards]10 them of Tyre and Sidon [the Tyrians and Sidonians]: but they came with one accord to him, and, having made Blastus the kings chamberlain11 their friend [having gained over B. etc.], desired [sued for] peace; because their country was nourished [supplied with provisions] by the kings country. 21And [But] upon a set [on an appointed] day Herod, arrayed in royal apparel [having put on a royal garment], sat upon his throne [seated himself on the tribunal], and made an oration [address] unto them. 22And [But] the people gave a shout [cried out to him], saying [om. saying], It is the voice of a god [of God], and not of a man.12 23And [But] immediately the [an] angel of the Lord smote him, because he gave not God the13 glory: and he was eaten of [by] worms, and gave up the ghost [worms, and in consequence thereof died]. 23 But the word of God grew and multiplied. 24And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry14 , and15 took with them [also taking with them] John, whose surname was Mark.

EXEGETICAL AND CRITICAL

Act 12:1. a. About that time, that is, when Barnabas and Saul were sent from Antioch to Jerusalem; it is, at least, evident from Act 12:25, that Luke assigns their return to Antioch to a later period than that of the execution of James, and the arrest and miraculous deliverance of Peter.

b. Herod the king; he is Herod Agrippa I., the son of Aristobulus and Berenice, the grandson of Herod the Great, and the nephew of Herod Antipas. He was born about ten years before the Christian era, and was educated at Rome. After many adventures, some of which were by no means of an honorable character, he received as a gift from Caius Caligula, soon after the accession of the latter to the throne, the tetrarchy of Philip (Batanea, Trachonitis and Auranitis), which had been vacant for several years, and also the tetrarchy of Lysanias, together with the title of king. Soon afterwards he obtained also the tetrarchy of Herod Antipas (Galilee and Pera), when the latter was banished by Caligula to Gaul. And, lastly, the emperor Claudius, soon after the commencement of his reign (A. D. 41), gave him, in addition, Samaria and Judea, so that, like his grandfather at an earlier period, he ruled over all Palestine; his annual revenues amounted, according to Josephus (Antiq. xix. 8. 2) to twelve millions of drachm. Comp. Ewalds Gesch. d. Apost. Zeitalt., 1858, p. 288 ff; p. 313 ff. [History of the Apostolical Age].

c. After Judea had been granted to this prince, he usually resided in Jerusalem. The Christian congregation of that city was now exposed to his persecutions. He laid on hands with violence, or, in a hostile manner ( , not , (Kuinoel) [who so understands the original phrase, i.e., in the sense of cpit, conatus est]), so that he maltreated some of the members. Thus several of them were at first compelled to endure severe punishments, probably corporeal chastisements. He afterwards caused one of the apostles, James the elder, the brother of John, to be executed with the sword. [This James, the son of Zebedee, was probably older than the other apostle who bore the same name, James, the son of Alpheus, who is called the less, that is, the younger, in Mar 15:40; ; the comparative, in very nearly the same manner, is employed in Rom 9:12.Tr.] It appears that when he perceived how well this course pleased the Jews, he continued to pursue it, and now arrested Peter. This circumstance occurred during the Passover week, when, according to the Mosaic law, unleavened bread was eaten Hence the execution of James the elder probably occurred a short time before the passover week of the year 44, since Agrippa soon afterwards died (Act 12:19 ff.). Without doubt, however, the procedure adopted in the case of Peter, as well as the punishment of certain members of the church, and the execution of James, originated in the consideration which was paid to the sentiments of the people and their most influential leaders. The increased imperial favor which Agrippa enjoyed, and the additions which were made to his power and his honors, had imparted new strength to the national feelings of the Jews, and new confidence to their hierarchical chiefs. And although Agrippa was a patron of heathen games, musical festivals, and gladiatorial contests, he, nevertheless, observed externally at least, the Mosaic institutions, and personally represented, as well as vigorously protected the Israelitic religion in its external relations. It may, hence, readily be conceived that a new impulse was given to the fanatical sensitiveness and the intolerant arrogance with which Israel treated the Christians, who were gradually recovering from the earlier persecutions. (Comp. Ewald, loc cit. p. 316 ff.). Agrippa yielded the more readily to this spirit of the times, in proportion as he perceived that he could secure the popular favor by adopting violent measures against the Christians, and promote his personal interests at their expense. He had, indeed, at a much earlier period, acquired the art, principally in Rome, of directing his course successfully amid the conflicts of hostile parties of every description, and of availing himself of events in such a manner, as to advance his own selfish interests.

Act 12:2. And he killed James, etc.It is, under all circumstances, somewhat surprising that Luke mentions the execution of James so very briefly, employing only two words: . He had furnished all the details of the martyrdom of Stephen, who was, nevertheless, only one of Seven. But when one of the Twelve, for the first time, meets with a bloody death, (and he, too, is the only apostle whose death is mentioned in the Acts,) the account is, nevertheless, given with such laconic brevity! Tradition supplies the circumstance which is here apparently wanting: viz., the accuser of James was converted while listening to the defence of the latter, and was then beheaded with him (Clemens Alex., quoted by Eusebius, Eccl. Hist. II. 9.). But how is this singular brevity to be explained? Was it intentionally chosen, or unconsciously adopted? Attempts have been made to assign a particular motive to Luke; he had, for instance, in order to adhere to his plan of giving a history of the development of the church, omitted all notices of the death of an apostle (Lekebusch). But it would have been quite consistent with such a plan to have added a few words to those which he does employ. Baumgarten supposes that Lukes account corresponds precisely to the reality, since James suffered that bloody death in total silence (I. 282 ff.). But he himself (p. 284) describes the whole event with considerable fulness, and, if his description is correct, Luke would have approached still nearer to the reality, if he had also related the details. Meyer conjectures that certain considerations, not known to us, may have influenced Luke; he may, for instance, have intended to compose a third historical work, in addition to the Gospel and the Acts. But nothing that is positive can be ascertained on this point, and it is our most candid course to say at once that the reason does not appear.

Act 12:3-4. And because he saw, etc.After James had been slain, and Agrippa had observed how acceptable his course was in the eyes of the people, he at once caused Peter also to be apprehended. ( is obviously a Hebraizing mode of expression [fully illustrated in Winers Gram. N. T. 54. 5; and see Schleusners Thes. etc. Vet. Test. ad v. , and Robinsons Hebr. Lex. ad v. , No. 3.Tr.]; it suggests the existence of an original Hebrew account of these transactions.). Agrippa apprehended or held Peter fast (, stricta manu tenere), and put him in prison, delivering him to four quaternions of soldiers, that is, to four companies, (each company consisting of four men), which regularly relieved one another, according to the Roman usage [the night being divided into four watches, each continuing three hours.Tr.]. The Jewish rule: Non judicant die festo, did not allow Peters trial to take place, until after the expiration of the passover-week, which had already commenced, Act 12:3. Agrippa, who was exceedingly fond of theatrical shows, intended to convert that trial into an exhibition for the amusement of the people. ( is applied to the act of conducting any one before the public on an elevated stage.)

Act 12:5. Peter therefore was [Now Peter was indeed], etc. This verse very graphically describes the contrast presented, on the one hand, by the unremitted watchfulness of Peters guards, and, on the other, by the unceasing intercessions offered to God by the church in his behalf; it is introduced with eminent propriety between the account of his apprehension and that of his deliverance. Luke evidently intends to convey the thought that the rescue of the apostle from imprisonment and the danger of death, was the result of the prayers which were heard and accepted.

Act 12:6-11. a. And when Herod.The time was the night which preceded the day on which Peter was to be exhibited to the people. He slept between two soldiers, to each of whom he was attached with a chain, although the Romans usually chained a prisoner only to one sentinel (Jos. Antiq. xviii. 6. 7.). [Meyer supposes that the additional precaution was adopted, as it had already been decided that Peter should be executed.Tr.]. Two sentinels, accordingly, occupied the interior of the cell, and the prisoner was tied to them; the others stood before the door, and thus the four men composing the company were all on guard at the same time. Then an (not the) angel of the Lord suddenly stood at the side of the sleeper, and celestial light shone in the place ( means the chamber or cell of the prison occupied by Peter, and not, as Meyer supposes, the entire prison.). [ in the special sense of the place in which prisoners are kept, i. e. prison, a delicate designation of the , frequently employed, especially in Attic Greek; Dem. 789, 2; 890, 13; 1284, 2; Thuc. 4. 47. etc. (Meyer).Tr.]. The angel awakens the sleeper by smiting him on the side, and the chains at once fall from the hands of the latter. The angel now commands him to resume, first of all, the articles of clothing which he had laid aside in order to sleep more comfortablythe girdle, sandals, and upper garment, and then directs him to follow. Thus Peter, walking behind the angel, first passes beyond the door of his prison-cell, without as yet being conscious that all that occurred was real, since it appeared to be a vision seen in a dream, Act 12:9. Both passed through the first and second guard; and here the term suggests that each station was occupied not merely by one man, but by several, so that it was possible to pass through or between them. [Hackett is also disposed to adopt this view, and Robinson, too, (Lex. N. T.) understands to mean here, collectively, the persons, the guards, not a watch-post, or station. But this explanation would imply that at least one or two other quaternions were also on duty during the same watch. Meyer says: Two soldiers of the which kept guard, were in the interior of the prison, chained to Peter, and two were stationed on the outside as guards (), at a certain distance from each other, forming the of Act 12:10. Alexander takes in the sense of ward, or subdivision of the prison, which, he adds, is much more natural than to understand it of a first or second guard or watch.Tr.]. They reached, at length, the iron gate, which conducted them from the precincts of the building into the city; after it had opened spontaneously to them (consequently, without being either unlocked or broken), they entered an open place, and continued to walk together along one street; but then the angel suddenly disappeared from the side of the apostle. in Act 12:7, and in Act 12:10, are parallel terms; the verbs express the suddenness of the appearance and disappearance of the angel.

b. And forthwith [suddenly] the angel departed from him.Hitherto it had seemed to Peter as if he were dreaming, Act 12:9. But now, when he stood alone in the midst of the city, his consciousness first returned fully and distinctly ( , Act 12:11), and he said: Now I perceive in truthand I am sure that I do not deceive myselfthat the Lord has sent his angel, and delivered me from the power of Herod and the eager expectation of the Jews, which shall now not be fulfilled. Hence Peter, as soon as he had fully recovered his consciousness, gladly and gratefully recognized alike the author and the design of his recent experience. It is the Lord, my Godsaid hewho has sent his angel to me, and He has delivered me from the power of Herod who sought my death, and from the expectation of the Jews.The manner in which Peter views the whole occurrence, and which Luke, throughout the entire narrative, represents as alone correct, is precisely the opposite of that adopted by those interpreters, who explain the whole as a natural process. It has been, for instance, alleged that Peter had been freed from his chains by a flash of lightning (Hezel), or that the jailer himself, or others, at whose proceedings he connived, had liberated Peter, who did not himself understand the manner in which his escape was effected (Heinrichs). The event is indeed most graphically described, and exhibits no features that can embarrass any one who believes in the interposition of the living God in the real world, and who admits the actual existence and the operations of the angels. Hence, no sufficient reason is apparent which could induce those who admit the miraculous character of the historical facts, nevertheless to assert that legendary matter has been commingled with the pure historical elements. (Meyer). For Act 12:9, – – , is psychologically so true, that it furnishes no opportunity for transferring the whole appearance of the angel exclusively to the inner world of Peter, and converting it into a mere process of his soul.

Act 12:12-16. And when he had considered [had become aware of this.]. (, from is not equivalent to , as Kuinoel appears to take it; the usus loquendi would rather authorize the interpretation: considerare, thus: re apud se considerata, scil. quid agendum esset.). Peter reached the house of a member of the church, a certain Mary, the mother of John, who was surnamed Mark; the latter went with Barnabas and Saul from Jerusalem to Antioch, Act 12:25, and, according to tradition wrote the second Gospel. [His mother Mary was perhaps the sister of Barnabas: see. Col 4:10. (Alf.).Tr.]. Many Christians were at the time assembled in that house, offering prayer to God, and the congregation had, indeed, according to Act 12:5, been continually engaged in prayer in behalf of Peter, since his arrest. When Peter knocked at the door of the gate [or rather of the porch, the front or street-door. (Alex.); see Exeg. note on Act 10:19-21.Tr.], a maid-servant, Rhode, came forward from the interior, in order to listen (, i.e., to ask for the name of the person who knocked). When Peter mentioned his name, and she also recognized him by his voice, she forgot, in her extreme joy, to do the most obvious act, namely, to open the door, and hastily ran to the inner apartment in which the Christians were assembled, in order to bring the intelligence that Peter was standing before the door. It is a touching instance of the genuine fraternal equality existing between masters and servants in the primitive church, that this servant, who was doubtless also a Christian, was filled with such delight when Peter, whom she had believed to be a prisoner, appeared, that she omitted the simple act of opening the door, in her eagerness to make all the others partakers of her joy. It is easy to conceive that the assembled Christians began to fear that she had lost her senses, when she affirmed that Peter was standing before the house. But the meaning of their language is less clear, when they said: , on receiving the repeated assurances of the girl that the fact was as she had stated. It is not credible that they should have supposed the person to be a messenger [, e. g., Mat 11:10] sent by Peter; for how could they assume that he had sent a messenger from the prison, whose voice, moreover, had a deceptive resemblance to that of the apostle? And another conjecture has been offered, which is also entirely unsupported, viz.: the Christians surmised that an angel had intended to announce by the voice and by knocking, that Peters death was now at hand, or, in other words, that it was a so-called presentiment, On the contrary, the most probable supposition is the following: the Christians believed that Peters guardian angel had assumed his voice, and was standing before the door. But when Peter continued to stand there, and to knock, all the brethren approached, and opened the door, in order to ascertain the nature of the fact; and when they really saw him, they were filled with astonishment. [Alexander remarks: Their wonder has been sometimes represented as a proof of weak faith, since they could not believe the very thing for which they had been praying. But their prayers may not have been exclusively for Peters liberation; or they may, to use a natural and common phrase, have thought the tidings too good to be true.Tr.]

Act 12:17. But he, beckoning unto them with the hand, to hold their peace [to be silent].( , i.e., moving the hand downward.) He was apprehensive that the brethren might express their astonishment so loudly, as to expose him to danger. [The expression, ., here means that the speaker designs to utter remarks to which he desires those who are present to listen in silence and with attention; comp. Act 13:16; Act 19:33; Act 21:40. (Meyer).Tr.]. He at once stated the direct mode in which God had effected his deliverance, requested his hearers to communicate the fact to James and the other brethren, then left the city on the same night without delay, and withdrew to another place. Whither did he proceed? Every attempt to ascertain, has been made in vain. The Romish theologians naturally suppose that Rome is meant; but Luke himself does not appear to have known the details. Meyer even thinks that it is an error to suppose that this lay beyond the limits of Jerusalem, since, according to the context, cannot mean relicta urbe, but relicta domo. However, we do not learn from the context that Peter had actually entered the house; the terms of the narrative allow the interpretation that, when the door was opened, Peter at once, and in brief terms, related the facts, and gave the directions respecting James, without entering the interior of the house. But even if he did actually enter it, the whole narrative conveys the impression that he immediately retired from the city. For he could easily understand that God had not led him forth from the prison solely for the purpose that he should remain in the city, in which his life was threatened; comp. Act 12:19; and it was, unquestionably, more dignified that he should repair to another place, if he was at liberty, than to hide himself in any secret spot in the city. The James mentioned in Act 12:17, is, as we are convinced, not the apostle, the son of Alpheus [the other James, the son of Zebedee, (Mat 10:2-3), having already been slain, Act 12:2, above.Tr.], but [a third James], the Lords brother [Gal 1:19; Gal 2:9, who presided over the church in Jerusalem, Act 15:13; Act 21:18. (de Wette).Tr.]

Act 12:18-19. Now as soon as it was day.It may easily be imagined that the soldiers who had been commanded to guard the prisoner, and who were responsible for his safe-keeping, were greatly embarrassed when it was day, as they knew not what had become of Peter. And when the diligent search which was instituted, led to no results (, when used in reference to the chase, designates the act of tracking), Herod subjected the guards to a trial before a military court (), and directed that they should be executed ( is the judicial term applied to the act of conducting a criminal to the place of execution). After these transactions he did not feel disposed to remain in the city; he was ashamed that he could not fulfil the eager expectations of the Jews in reference to Peter, and immediately withdrew from Judea, taking up his residence in Cesarea (Palestin) [the city mentioned in Act 8:40; Act 9:30, above.Tr.].

Act 12:20-23. a. And Herod was highly displeased [exceedingly hostile].Luke describes in these verses the circumstances attending the death of Herod Agrippa, which soon afterward occurred; he evidently regards it as a judgment of God occasioned by sins which the king had committed against Christ and His apostles. He describes the first attack of illness of Herod as having occurred at a public and solemn audience which the latter had granted to the ambassadors of the Phenicians. It appears that Herod was with the people of Tyre and Sidon. This word is found only in the later Greek writers (Polybius, Plutarch, Diodorus Siculus), and seems to have always been employed in the sense of actual, and, indeed, imbittered warfare, or literal fighting (Steph. Thes.). But as it is improbable in itself that Agrippa should have actually commenced hostilities with these Phenician cities, which, like himself, were in alliance with Rome, and as no trace of such a war is found in history, the word is probably here used in a modified sense. Herod was imbittered against the Tyrians and Sidonians (), and warred against them () as far as the circumstances allowed, possibly, by not allowing them to enter his territory, as the facts that are subsequently stated, seem to indicate. The people of the two cities now appear, by their representatives, in the presence of Herod with one accord [ may possibly imply that they had previously been at variance among themselves, (Alex.).Tr.], and sue for peace [i.e., sought to avert a rupture of it. (Hackett).Tr.]. They were influenced by the circumstance that their territory derived its supplies of food () from that of Agrippa, that is, the Phenicians imported grain from Palestine, and, besides, the exportation of their products to that country was a source of profit to them. [These commercial relations existed at a very early period; comp. 1Ki 5:9; 1Ki 5:11; Ezr 3:7; Eze 26:17.Tr.]. In order to attain their object the more certainly, they endeavored to gain over an officer of high rank at the court of Agrippa, named Blastus. (The term is, probably, not to be taken in the original sense of prfectus cubiculi, but rather in that of treasurer, or, minister of the royal finances, since the treasure belonging to the court and the state was usually deposited for the sake of security in the kings private cabinet.). Herod granted the ambassadors an audience on a day which had previously been appointed, and appeared in state, arrayed in a royal garment, and sitting on the tribunal. (The was not a throne, but the suggestus or tribune, which the judge or orator occupied at public meetings). Here he delivered an address to the people (). The latter applauded him aloud, and exclaimed with heathenish flattery that they heard the voice of God, and not a human voice. And immediately an angel smote him, as a punishment for receiving this idolatrous honor in silence, and not giving to God, to whom alone it belonged, the honor which the people were willing to pay to him. The stroke which the king so unexpectedly received, is described not only as a divine punishment, but also as one inflicted by an invisible messenger of God, an angel of the Lord. In consequence of this sudden attack of sickness, Agrippa was consumed by worms, and thus he died. Does Luke intend to say that his death occurred on the spot? The terms employed in Act 12:23, could not possibly be understood in any other sense, if the three words: , had not been introduced. But these words certainly imply that there was an interval between and , during which the worms in the entrails performed their horrible work.

b. Let us compare with this report of Luke (Act 12:20-23), the narrative which Josephus furnishes of the death of Herod Agrippa (Antiq. xix. 8. 2). According to the latter authority, this king came to Cesarea, and there instituted shows in honor of Csar (Claudius), which were witnessed by large numbers of his officers and other men of high rank. On the second day of these shows, he arrayed himself in a magnificent robe, wrought entirely of silver, and of a wonderful texture, and at the break of day proceeded to the theatre. When the first rays of the sun fell on the silver, the latter reflected a dazzling light; his flatterers in every direction exclaimed in language which deified him [ ]: Be thou propitious to us! If we have hitherto feared thee as a man, we shall henceforth own thee as superior to the nature of mortals. The king did not by a single word decline to receive this impious flattery. Soon afterwards, on looking up, he saw an owl sitting on a rope that was extended over his head, and recognized in it a messenger of evil, in accordance with a prediction which he had received at an earlier period. He was at once seized with unutterable anguish, and was racked by violent pains in his bowels. He forthwith said to his friends that his death was now inevitable, although they had, a moment before, declared that he was immortal [ , , . . .]; and he added that he yielded to this inevitable dispensation of God, since his life had been happy and brilliant. In the mean time his pains increased in severity, and he suffered torture, so that it was necessary to carry him to the palace with the utmost speed. After five days of agonizing pains in his bowels [ ], he died, in the fifty-fourth year of his age.

The narrative of Josephus agrees with that of Luke, which is much shorter, in the following points:(a) The sudden sickness and the death of Agrippa occurred in Cesarea, where he had arrived not long before; (b) the first attack of illness coincided with the kings public appearance at a solemn assembly, on which occasion he wore a magnificent royal robe; (c) immediately before the first attack of the fatal malady, certain acclamations in honor of the king were heard, which not only flattered but deified him, and these he did not decline, but received in silence; (d) on this he was suddenly attacked by a disease of the bowels, in consequence of which he soon died.

The two reports differ, on the other hand, in the following particulars:(a) Josephus makes no mention either of the embassy of the Phenician cities, suing for peace and a friendly intercourse, or of the address of the king, to which the idolatrous shouts of the hearers referred. This circumstance can create doubts only in the mind of a reader who ascribes to Josephus a most perfect knowledge of all the events of that period, and of the connection between them; while the statement of Luke, considered in itself, contains nothing whatever that is improbable. The flattering terms, moreover, in which the king was addressed, may be far more easily explained, if we assume that, according to Luke, they were preceded by a public discourse of Agrippa, than if, according to Josephus, these acclamations were due solely to the splendor of the royal robe; Luke, indeed, also refers to that robe.(b) Luke, on the other hand, does not mention that an owl appeared as the precursor of death, and that at the sight of it, the king was filled with terror. The statement of such an incident is due to a purely heathenish and superstitious source. Josephus, namely, relates (Antiq. 18:6. 7) that at an earlier period, when Agrippa was in Rome, a certain German informed him that the presence of an owl, to which he pointed, was then a sign of good fortune, but that if this bird appeared to him a second time, it would be a sign that he must die. It was this prediction which Agrippa is said to have remembered on the present occasion. Instead of such circumstances, Luke mentions simply the stroke which the king received from an (invisible) angel, and with which his malady commenced. Eusebius, who in other points adopts the narrative of Josephus (Hist. Eccl. ii. 10), has here, however, attempted to reconcile it with that of Luke, by substituting an angel for the owl, and implying that the king saw only the former. This is an unfortunate attempt to reconcile the two accounts, while the miraculous punishment inflicted by the angel precisely corresponds to the miraculous deliverance by an angel of Peter, whose life Agrippa had sought.(c) While both accounts essentially agree in regarding the bowels as the seat of the disease, the two descriptions differ in so far, that Josephus speaks only of violent and torturing pains. Lukes account, which specially mentions worms (not lice, [as Khn, Elsner, Morus, etc erroneously interpret (Meyer)Tr.]), may, however, be easily combined with that of Josephus. While the former more fully describes the nature of the disease, the latter states with greater precision the time of its continuance, namely, five days; this statement is not in conflict with the terms employed by Luke.Accordingly both accounts agree in very important features, and in others are complementary to one another, while in the main points in which they differ, Luke merits the preference.

Act 12:24-25. But the word of God grew.At this point Luke resumes the history of the church of Christ, with which the events recorded in Act 12:19-23, were only indirectly connected. And yet the remark that the word of God multiplied (namely, by accessions to the number of those who received it), seems to imply that this increase was related to the death of the persecutor Agrippa as the effect is related to the cause: after this prince was removed by a divine judgment, the Gospel made the greater progress. Barnabas and Saul now returned from Jerusalem (which city was not expressly stated in Act 11:29-30, to be their ultimate destination), and established themselves permanently in Antioch, after having fully discharged the duty assigned to them; they also brought an assistant with them, John, surnamed Mark, who is mentioned in Act 12:12 in connection with his mother. The place at which this notice respecting Barnabas and Saul is introduced, when compared with Act 11:30, implies that all the events mentioned in Acts 12, (the execution of James, the imprisonment and deliverance of Peter, and the death of Herod Agrippa) occurred during the interval between the departure of these two men from Antioch, and their return, so that perhaps they did not reach Jerusalem until after the departure of Agrippa from that city, and his death. We thus obtain a fixed chronological date, since it distinctly appears from Josephus, Antiq. xix. 8. 2, compared with Act 12:21 ff., that Herod died in the year 44 A. D., and indeed, soon after the Passover of that year.

DOCTRINAL AND ETHICAL

1. Whatever the circumstances or reasons may have been, which induced the historian to mention the death of the apostle James in such brief terms, it is still certain that the wisdom of the Holy Ghost, by whose inspiration this history was written, is specially revealed precisely in the adoption of these concise terms. We are furnished with a very full account of the martyrdom of Stephen, while that of James is mentioned with extraordinary brevity; and yet the latter was one of the Twelve, and, indeed, one of the three favored disciplesthe first, too, who was permitted to glorify the Redeemer by his death. If we desired, even with anxiety, to ascertain all the details respecting that scene, when one of the sons of Zebedee drank of the cup of which his Master drank before him, and received the baptism of blood which Christ had promised (Mat 20:22-23), we would still be completely disappointed. This holy silence is a sign given to us, that that which is most exalted and acceptable in the eyes of God, is not necessarily the subject of which men, even devout believers, are always competent to speak and judge, but that our life is hid with Christ in God. (Col 3:3). That which constitutes the true life and the most holy death, is hidden with Christ in Godhidden, not only from the world, but often, too, from the children of God, and yet it is very precious before God; it is a work which follows the soul into eternity (Rev 14:13).

2. This deliverance of Peter from prison is one of the most remarkable facts on record, as an illustration of the hearing of prayer. Two powers are, as it were, struggling with each other, Act 12:5the one, secular power, attempting to hold the apostle fast, and slay him; the other, the Church of Christ, desirous of rescuing him, and preserving his life and liberty. The former has all material instruments at its disposala prison, chains and fetters, soldiers and weapons; the latter has none of these, but in place of them, prayerunited and fervent prayer. Faith in God, who was in Christ, love to one another for Christs sake, Christian hopeindeed the whole inner life that proceeds from redemption, infuses itself into such intercessions, and thus prayer lays hold on the omnipotence of God in faith. This united prayer in the name of Jesus Christ is heard; it accomplishes more than all the power of the world can attempt to do.

3. This twelfth chapter offers fuller testimony concerning the angels, than any other in the Acts. An angel of God appears in the prison, awakens the apostle, and, by leading him forth and restoring him to liberty, effects his deliverance from impending death. When Peter presents himself before a house occupied by his friends, and the believers receive the tidings, they suppose that it is his angel who appears. It is, lastly, an angel of God who smites Herod, when the latter has reached the summit of prosperity and honor, and he, consequently, soon afterwards dies. The first and the third incident may be regarded as connected with each other; the angels are, on both occasions, the servants and agents of the holy and righteous Providence of the almighty God who governs the world. God interposes both times in the course of events by sending an angel who executes his commands. In the first case, the angel is a ministering spirit, sent for the sake of a human being who was an heir of salvation (Heb 1:14); in the second, an angel inflicts a just punishment on an impious man, who assumed divine honor, and tormented and slew the children of God. The word of God affords us a glimpse of the hidden springs on which the movements of Providence in the government of the world depend, but which the eye cannot perceive. Thus the angel mentioned in Act 12:23, was invisible, and, according to Act 12:10-11, it was only after the angel had departed, that Peter fully came to himself and perceived that the Lord had sent His angel in order to deliver him. But the intermediate case, in which an angel is mentioned, Act 12:15, is of a different character. The Christians, who cannot yet believe that Peter himself is actually standing before the house, only say here that it must be his angel. They were in fact, in error, as it was Peter himself who appeared. This circumstance alone is sufficient to cause us to refrain from attempting to establish a doctrinal point on the language employed by these believers. And, specially, the opinion that there are guardian angels, who are assigned to individuals, finds a very frail support in this passage.

4. These occurrences furnish the evidence in a visible form that Christ extends and protects his Church, as its Lord and King, even though hell should rage. Herod Agrippa, the grandson of Herod the Great, whom he resembled in disposition, and whose entire kingdom he inherited, takes pleasure in harassing the Christians, Act 12:1, and even puts the apostle James to death. He proposes to adopt the same course in the case of Peter, for the sake of gaining popular favor, imprisons him, and places a guard over him in strict accordance with the Roman system. This procedure pleases the Israelites who eagerly await a scene that will afford full gratification to their fanatical desires. It is the first occasion on which the civil government and the people of Israel with their hierarchical rulers, combine against the Church of Christ. At an earlier period the hierarchy alone assumed a hostile attitude in reference to the servants of Jesus Christ (Act 4:5; Act 4:17 ff.); subsequently, they acted in concert with the mass of the people, whom they had artfully inflamed (Act 6:12 ff.). But now Herod, in whom the whole political power was concentrated under the Roman sovereignty, unites with the people, whose passions were already aroused, in assailing the Church of Christ. Sufficient grounds were thus afforded for entertaining the most serious apprehensions. But Christ always abides with his people, and all power is given unto him in heaven and in earth (Mat 28:18; Mat 28:20). He protects his church, and, when the believers intercede for Peter, miraculously delivers the latter through the instrumentality of the angel; not only are the hopes of the people frustrated, but the military power also is confounded, and Herod himself suffers a most painful humiliation; his vengeance falls on the guiltless guards, and he forsakes the city in which he had been so openly put to shame. He arrives in Cesarea, where the highest conceivable honor is paid to him, and where his flatterers even deify him; but at the very moment in which he reaches the summit of glory, he receives the stroke of the angel, and his death is the result. The power of the world, which attempts to resist God and Christ, suffers a most ignominious defeat, while the Gospel and the Church of Christ advance with power. Christ is king; and yesterday, to-day, and evermore, he enlarges his kingdom, and the gates of hell shall never prevail against his Church.

HOMILETICAL AND PRACTICAL

We might appropriately prefix the words occurring in Pro 10:25, as the title of this entire chapter:As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation. Or: The righteous man is a pillar which sustains the world, and he is designed by the counsel of God for such lofty ends, that his unobtrusive and humble labors are of far more importance than the noisy efforts of the wicked, which assume large proportions, but, like the whirlwind, are destructive in their results, and soon pass away. Herod is a whirlwind that attempts to destroy, before it passes away; Peter and James are pillars which stand forever, in union with the divine word, for which their sufferings open an avenue. (Rieger).This entire chapter places before our eyes a glorious sketch of the wonderful and blessed government of God in his Church. We here behold a Church that is persecuted, and that, nevertheless, increases amid its trialstwo upright servants of Jesus, of whom the one is abandoned to the sword of the enemy, while the other is miraculously rescueda furious enemy, who is as malignant and cruel when he persecutes, as he is despicable and wretched when the judgment of God overtakes him. He who beholds these ways of divine Providence with an eye of faith, will not only be cheered, but also be encouraged to follow the leadings of eternal love with confidence and joy; he may look forward, with an assured hope, to a happy issue of the trials which the Lord sends, however obscure their purpose may now seem to be. (Ap. Past.).

Act 12:1. Now about that time.An affliction seldom comes alone; at first, the famine; now, the persecution. (Starke).The vicissitudes which the church experiences, resemble the changes of the weather in April, when, at one moment the sun shines, and then rain and snow succeed. The sun shone brightly, when the disciples in Antioch were called Christians [Act 11:26]; but a dark cloud soon arose, when Herod began to persecute the church, (id.).The king stretched forth his hands, etc.The conversion of emperors and kings could not be effected, until the prayers and the blood of martyrs had been poured forth during three centuries [Constantine died A. D. 337]. (Quesn.).The family of Herod, like that of Saul, might be termed a bloody house [2Sa 21:1], and the Herods, bloody men. The grandfather ordered the massacre of the children of Bethlehem, when Christ was born; an uncle caused John the Baptist to be beheaded; the grandson now sullies his hands with the blood of James, and would willingly have committed other atrocious acts. (Rieger).

Act 12:2. And he killed James, etc.The petition of James is now granted, Mat 20:20 ff. Although the Scriptures mention his death in very brief terms, it is precisely such a simple account which gives him the noble testimony that he suffered in silence, with calmness and holy joy, and thus demonstrated his entire self-renunciation, and his devotion to Christ. (Leonh. and Sp.).Although the death of the Lords saints is precious in His sight (Psa 116:15), the Scriptures employ but few words in describing it, and thus distinguish in this mode also the meritorious sufferings and the atoning death of Jesus from any other case in which an individual dies. (Rieger).The noble end of James, or, Precious in the sight of the Lord is the death of his saints: I. In the sight of men it was a sad and melancholy death; (a) bloody and cruelthe noble head of the apostle falls under the sword of the executioner; (b) premature and suddenbefore he could accomplish a great work in his apostolic vocation, he is called away from this earthly scene; (c) unhonored and obscurehe dies without receiving honor from the world, or praise even from the word of God. Nevertheless, II. His death was precious in the sight of God, and his end was glorious; (a) he had obeyed his call on earththe great point is, not how long, but in what manner we have lived; (b) he died in the service of his Masterhis blood preaches as successfully as the word of his fellow-apostles (see the tradition to which reference is made above, Exeg. note on Act 12:2); (c) he hastens forward to his heavenly homehe is the first of the brethren who receives the crown of martyrdom, and to whom a seat at the right hand of Christ is assigned, in accordance with the petition which his youthful enthusiasm had offered at an earlier period [Mar 10:37].The witness which the disciples of the Lord bear unto him even by their silence: I. If not by splendid deeds, at least by a gentle and humble spirit, which is precious in the sight of the Lord; II. If not by mighty works, at least by patient suffering and a holy death; III. If not by occupying a place in the annals of the world, at least by their position in the fraternal circles of the children of God.The happy lot of those who die at an early period: I. They ripen early for a higher life; II. They are soon delivered from the sorrows of this world; III. They are affectionately embalmed in the memory of their friends.The wishes of youth, and the experience of life: I. The former are often painfully disappointed by the latter; but, II. They receive through it a salutary purification; they are thus, III. Most gloriously fulfilled (illustrated in the case of James, in accordance with Mat 20:20 ff., and Act 12:2.).

Act 12:3. And because he saw it pleased the Jews.Herod, who often acted in opposition to the wishes of the people, was fickle enough to gratify them at least on this occasion, since it was at the expense of Christianity. How often such scenes are still repeated in the world! How much is done to please others, in order to gain their assistance in return! (Rieger).Then were the days of unleavened bread.It was precisely at this season [Luk 22:1 ff] that Peters remembrance of his denial of the Lord, and also of the sufferings and resurrection of Jesus, might be expected to strengthen him in the patient endurance of evil, in fidelity, and in confessing his Master. He who thus bears the cross after the Lord, will, like the Lord, find his sufferings converted into victories; for if we are planted in the likeness of his death [Rom 6:5], we shall be also in the likeness of his resurrection and glory. (Leonh. and Sp.).That Hereafter of which the Lord spake to Peter [John 13], has now drawn nigh both to Peter and to the church. (Rieger).

Act 12:4. Delivered him to four quaternions of soldiers, to keep him.The extreme rigor with which Peter is guarded, is an evidence both of the evil conscience and excessive rage of the enemies of Christ, and also of the force of character which the servants of Jesus manifest even in their deepest afflictions; they inspire the devil and his adherents with terror, even when they seem to be altogether in the power of the latter. (Ap. Past.).Intending, etc.God permits the enemies of his kingdom, indeed, to adopt certain counsels and to form their plans, but the execution of such plans is controlled by His blessed government. Herod intended to slay Peter; but it was the Lords will to preserve Peter and slay Herod, (ib.).

Act 12:5. Peter therefore [Now Peter was indeed] kept in prison: but prayer was made.A most happy expression! Indeed but. [ , indeed therefore, then but. Robinsons Lex.Tr.]. Herod, make thy preparations, if thou wilt, but they cannot be of avail; they are opposed by a powerful But, which thou canst not overcome.What is this But? Apparently less than nothingmere prayers! And yet, a single word of believing prayer can overthrow all the power of hell. Why may it not then prevail against Herod and his sixteen soldiers? (Williger).God can refuse nothing to a praying congregation. (Chrysostom).By the blood and the prayers of Christians, Herods arm was paralyzed, and his sceptre broken, yea, the Roman Empire destroyed.Brotherly love remembers the prisoner; never let us cease to offer devout prayer for those who are in bonds and suffer from oppression, as well as for those who are soldiers fighting in the holy war! (Leonh. and Sp.).

Act 12:6. That same night was Peter sleeping between two soldiers.Peter in the prison, sleeping between two soldiersa beautiful image, I. Of Christian faith, which even in the gloom of the prison, and amid the terrors of death, can peacefully repose on the bosom of God; II. Of divine love, which watches day and night even over its sleeping and imprisoned children.

Act 12:7. And, behold, the [an] angel of the Lord, etc.The angels are faithful ministers of Christ and companions of his servants. In the case of James, they were employed to convey his soul to glory; in that of Peter, they were the agents by whom he was freed from his bonds; in that of Herod, they effected his destruction. (Ap. Past.).The servants of God are in duty bound to acknowledge that a sovereign Lord rules over them, who has power to send them life or death, sufferings or repose. The Lord allows James to be killed. But in the case of Peter, he performs a miracle, and sends an angel to deliver him. It is one of the greatest mysteries of Providence, that God removes many of his faithful servants at an early period, and allows others to experience the most severe afflictions; some, again, are preserved, in place of being overwhelmed by their trials. It here becomes our duty to refrain from judging our fellow-servants, and, in our own case, to submit with humility to all the dispensations of the Lord. We all have one Lord, and one treasure, but neither our lot, nor our guidance in life, is the same. For whether we live, etc. Rom 14:8. (ib.).And a light shined in the prison [chamber].Unto the upright there ariseth a light in the darkness, etc. Psa 112:4. (Starke).O how many gloomy chambers of affliction have been made bright and cheerful, at one time by consolations which opened heaven to the heart, and, at another time, by external aid! And how often a messenger of heaven, like him who came to Peter, is sent to us! Surely, if our internal eyes were opened, we would often see bright forms near us, and would then dismiss all care and fear. But even when we see nothing, while we walk by faith, not by sight [2Co 5:7], we nevertheless know that angels are still the ministering spirits of eternal love, sent forth to minister for them who shall be heirs of salvation [Heb 1:14], so that we may confidently say with David: The Lord is my light, etc. Psa 27:1. (Kapff).Saying, Arise up quickly. And his chains fell off from his hands.Thus the word of the Lord is stronger than iron, stones, and bolts. But then the preacher who desires to apply the divine word to the hard heart of a sinner, must proceed like an angel or messenger of God, not employing the chaff of mans wisdom, but speaking and acting in the name of Jesus, in demonstration of the Spirit and of power [1Co 2:4]. (Ap. Past.).

Act 12:8. And the angel said unto him, Gird thyself, etc.The angel is not satisfied with the rescue of Peters person, but, with great fidelity and condescension, provides for every want of the sleeping man. He first awakens the latter, and then, as it were, hands him the girdle, sandals and mantleoffices which might almost seem too mean to be performed by an angel. (Kapff.).None of his effects are to be left behind in the hands of his enemies, so that his departure may not resemble the flight of a criminal. There shall not a hoof be left behind. Exo 10:26. Such events afford very great comfort to a faithful servant of Jesus; he may be assured that neither the world nor Satan can touch a thread of his garment, or a hair of his head, or a latchet of his shoes, without the will of his Father. What a faithful Saviour, and a watchful guardian of his people, Jesus Christ is! How were Herod and the soldiers terrified, when they found that with all their rigor, they could not retain in their hands even a thread belonging to Peter! (Ap. Past.).

Act 12:9. But thought he saw a vision.Peter seemed to be dreaming when the Lord delivered him from great danger. And such is still the experience of the people of God, when he hastens to afford them relief, and grants them a wonderful deliverance from great distress. The sacred poet says: When the Lord turned again the captivity of Zion, we were like them that dream. Psa 126:1.May the Lord grant us such grace, and deliver us from the prison of this tabernacle, especially in our last struggle, so that we may enter as joyfully into eternity as Peter here throws off his bonds. (Ap. Past.).

Act 12:10. When they were past the first and the second ward.Then the words were fulfilled that are recorded in Isa 45:2 : I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron.They came unto the iron gate that lead-eth into the city.Peter is delivered from the prison, but is, nevertheless, again led into the city, in order, I. That his faith might be exercised; even when the contest has been successful, the end is not yet gained; II. That his deliverance might be made known to the Church, and thus strengthen the faith of many others. (Ap. Past.).And forthwith the angel departed from him.Extraordinary dealings of Providence continue no longer than they are necessary. (Starke).

Act 12:11. Now I know of a surety, that the Lord hath sent his angel.He who looks back on the way in which God had led him, will, with wonder and adoring gratitude, see many divine purposes, which he did not understand before he reached the end. (Quesn.).Thus God desires to be acknowledged as our help in time of need, so that the honor may not be given to men, but to Him alone. (Starke).

Act 12:12. And when he had considered the thing, he came to the house where many were gathered together, praying.The issue is always favorable in the kingdom of Jesus; Peter is conducted, for his own consolation, from the gloom of the prison and the company of rude soldiers, to a band of praying brethren; these distressed believers, on the other hand, suddenly see Peter in their presence, whom they had already supposed to be lost to them. Thus their faith is strengthened, and they receive new and cheering evidence that the effectual fervent prayer of a righteous man availeth much. [Jam 5:16].But were not these meetings held in secret? Were they not secret conventicles? So the world then called them, and so it still calls them. And yet those are blessed meetings, when the worshippers of God assemble in spirit and in truth. (Gossner).However, when believers are under no such necessity, and are free from persecution, religious assemblies should be held, as far as possible, in the day-time.(Starke).

Act 12:13. A damsel named Rhoda.How many lofty titles and dignities will hereafter be hidden in the dust! How many names which once glittered in the eyes of the world, will be consigned to eternal oblivion, or even to dishonor! But the names of those, on the other hand, who truly love Jesusof those who give to His people only a cup of cold water, although they may scarcely have been known to the world, or may have seemed to be insignificant, will be crowned with eternal honor. (Ap. Past.).

Act 12:15. And they said unto her, Thou art mad.They prayed for the deliverance of Peter, but that it should be effected in such a manner, was not expected by them, and seemed to be incredible. (Rieger).When the proper time arrives, thy help will come with power; and, that thy fears may be put to shame, it will come unexpectedly. Such is always the experience of praying believers; a certain leaven of unbelief is constantly mingled with their faith, so that they have reason to pray: Lord, I believe; help thou mine unbelief. [Mar 9:24]. (Williger).

Act 12:17. But he, beckoning to them, etc.It was Peters first thought, after he had been delivered, to give praise to God. Hence he does not merely describe his escape, but also declares how the Lord had delivered him. If the divine grace which we have experienced, is to be profitable to the souls of others also, it becomes necessary to explain to them the way in which the Lord had led us. Unconverted teachers dwell only on the , and pass over the in silence, because they have never themselves trodden the ways of conversion. (Ap. Past.).And went into another place.The Lord himself permitted and directed his apostles to flee, as Peter does on this occasion, Mat 10:23. It is our duty to walk with humility in the way prescribed by Providence. (Rieger).The Lord took away Peter from the Church, precisely at a time when it was most severely tried, in order that it might learn to sustain itself without his aid. At this very time, when the church had recovered him in a miraculous manner, it may have been most of all exposed to the danger of regarding his presence as indispensable. (Williger).But persons like ourselves, should be able to furnish as many proofs as Peter could produce, of fidelity and firmness, before we appeal to his flight as an example for ourselves. (Ap. Past.).The mission of the twelve apostles to the twelve tribes of Israel, was now accomplished. For the earth which drinketh in the rain, etc. Heb 6:7-8. Peter knew by the Holy Ghost that the other ten apostles had, like himself, been directed to depart from Jerusalem, and he consequently sends the assembled believers, not to any other apostle, but to James, the Lords brother [see Exeg. note above]; the latter occupied the first position among the elders who had previously, with great wisdom, been invested with office. (Besser.).

Ver 18. Now as soon as it was day, etc.When the world rejoices, the servants of Jesus are in sorrow; but when the disciples of Christ rejoice, his enemies are troubled. (Ap. Past.).These unhappy soldiers had not really been guilty of any offence in this case, but they well knew the wrath of Herod. Happy would it have been for them if they could have found the true way, like the keeper of the prison in Philippi on a similar occasion, Act 26:29 ff. (Williger)

Act 12:19. And when Herod had sought, etc.He acted like his grandfather, who, when he could not find the child Jesus, shed the blood of the innocent children of Bethlehem. (Williger).And he went down from Judea to Cesarea.He had not gained many laurels in Jerusalem; Peter had escaped, and the death which he inflicted on James, was, plainly, not only an act of injustice, but also shed an additional lustre on the holy character of the apostle, (id.).Great lords resort to means of every kind for freeing themselves from annoyances and vexation, 1Sa 16:14; 1Sa 16:16. (Starke).Herod occupied himself elsewhere, and thus some relief was afforded to the people of God. So the invasion of the Philistines withdrew Saul from the pursuit of David, 1Sa 23:27. So, too, the Turkish war, and the help which thus became necessary, and also the rupture between France and Austria, materially aided the cause of Protestantism. (Rieger).

On the section, Act 12:1-19.Seasons of trial, viewed as blessed seasons: I. They exhibit the power of faith in suffering and dying, Act 12:1-3; II. They exercise brotherly love in watching and praying, Act 12:5; III. They manifest the believers peace of soul in his external calmness, Act 12:6; IV. They reveal the power of God in granting help and deliverance, Act 12:7-11. (Florey).The weapons employed by the Church in its contests with enemies: I. Undaunted courage in bearing witness; II. Unresisting patience in suffering; III. Unwearied perseverance in prayer. (Leonh. and Sp.).The communion of saints: I. A communion of love among brethren, Act 12:5; II. A communion of aid with the angels, Act 12:8-9; III. A communion of grace with God, Act 12:11. (id.).The kings of the earth arrayed against the Lord and His Anointed [Psa 2:2]: I. The manner in which their hostility is expressed; II. The manner in which the King of all kings protects his people. (Lisco).The miraculous deliverance of Peter: I. The peculiar circumstances; II. The impressions which these produced. (id.).The Lord, the helper of his people: I. In their greatest dangers; II. By wonderful means, (id).(On the festival of the Reformation [Oct. 31]): The deliverance of the Church from bondage by means of the Reformation; I. The bondage of the Church, Act 12:1-6 : (a) Many faithful members and teachers were tortured and slain; (b) all Christians lay in bonds (what were the two chains (Act 12:6) in which Christendom was sleeping?). II. The deliverance of the Church, Act 12:7-11 : (a) The manner in which it was effected: Luther smote her on the side, and led her through the iron gate; (b) The manner in which the evangelical Church gradually became conscious of her deliverance, and of her duty to retain that consciousness. (From Lisco).The manifestations of the wisdom and love of the Lord in the guidance of his people: I. His wisdom: (a) The church, invigorated by a long-continued period of repose, needs persecution; (b) James is slain, since, in the counsel of God, the church as well as the world, now needs a martyr, taken from the number of the apostles; (c) Peter is imprisoned, his self-confidence is humbled, and his future lot (Joh 21:18-19) is placed before his eyes. II. His love: (a) James receives the crown of eternal life; (b) to Peter the unexpected grace of deliverance from death is granted; (c) the praying congregation again obtains by a miracle that teacher whom their prayers had delivered from the danger of death. (From Lisco).Human sorrow, and divine aid. (id.).The help of the Lord produces, I. Holy joy among his people; II. Impotent wrath among His enemies.The connection between the deliverance of Peter and the prayers of the Church, viewed as an illustration of the connection between prayer and the hearing of prayer, (id.).God, giving above all that we ask or think [Eph 3:20]. (id.)James dying, Peter saved, or, God conducts his people by different paths to the same end: I. By different paths: (a) The short period of labor assigned to James, and the long-continued labors of Peter; (b) the mournful end of James, and the glorious rescue of Peter; II. To the same end: (a) Both promote the interests of the kingdom of GodJames by his death, Peter by his life; (b) both ultimately receive the crown of eternal lifethe one after a brief struggle, the other after a long period of service.The rescue of the imprisoned Peter: I. A triumph of divine omnipotence; II. A reward of apostolic faith and zeal; III. A result of the intercessions of brotherly love; IV. A defeat of proud and tyrannical power.Gods angels of deliverance: I. They come in the night, Act 12:6; II. They raise us up from the ground, Act 12:7; III. They conduct us as in a dream, Act 12:9; IV. They lead us through iron gates, Act 12:10; V. At length they leave us, Act 12:10-11.The angel who delivered Peter, an image of saving grace: grace conducts us, I. From the bondage of sin to the liberty of the children of God; II. From nights of affliction to days of gratitude and joy; III. From the pains of death to the light of eternal life.Peters escape from prison, an image of our gracious rescue from the bondage of sin: I. The rigid confinement: (a) The chains; (b) the guards; (c) the sleep; II. The gracious rescue: (a) The heavenly messenger, with his cheerful light and awakening voice; (b) Peters terror and rapture on being awakened; (c) the first walk, with its difficulties and its encouragements (walking as in a dream through the first and the second ward, and the iron gate); III. The glorious liberty: (a) Peter, standing firmly, with entire consciousness; (b) his joyful reception by the brethren; (c) the impotent rage of the world.

(On Act 12:20. They cameand desired peace; because, etc.).People are willing to pray for peace and fair weather, for the sake of food; they are willing, in such a case, to accept conditions to which they would never consent for the sake of God and their salvation. The world pays many compliments to Satan, but is not willing to address God in proper terms. (Gossner).

(On Act 12:21. And upon a set day).It was not only the day appointed by Herod for this ceremony, but also the day appointed by the Most High for judgment. (Ap. Past.).Sat upon his throne.Many an individual has already supposed that he was ascending a throne, when in truth he was mounting the scaffold on which he was to die. 1Sa 4:18. (Quesn.).

(On Act 12:22. It is the voice of a god [of God]).O accursed flattery! How shameless and presumptuous thou art! It is an art usually practised by courtiers, but it acts like a deadly plague on princes and lords, converting them really into objects that claim our pity. (Starke).Carnal men, like the Jews, will not have the humble Jesus to reign over them as their king, but a vain boaster like Herod suits them, and they are even willing to make a god of him. (id.).

(On Act 12:23. And immediately the angel of the Lord smote him).This word immediately is an awful appendage to the acclamations of the people, illustrating the saying: He that, sitteth in the heavens shall laugh: the Lord shall have them in derision, [Psa 2:4]. (Williger).It is true that this immediate retribution does not always follow crime; it may be delayed, but it will come.The [An] angel of the Lord.The world says: It is a singular disease; physicians furnish various explanations of its origin; the Scriptures say; An angel of the Lord smote him. (Gossner).An angel rescues Peter; an angel smites Herod; the angels are friends or foes, according as they have the friends or foes of God before them. (Starke).Peter, who is chained, guarded, and condemned to death, is rescued. Herod, sitting on his throne, surrounded by courtiers, and worshipped by the people, is punished. Who would not, in both cases, adore the ways of God? (Quesn.).And he was eaten of worms.The afflictions of the godly and the ungodly sometimes seem to be the same, but they are, nevertheless, not the same; they are, in the case of the former, trials sent by a loving Father, in that of the latter, punishments inflicted by a righteous Judge. Job, too, could say: My flesh is clothed with worms. [Job 7:5]. (Starke).When God designs to cast down mighty tyrants, he does not necessarily employ many horsemen; worms often perform the work. (id.).Now, indeed, after the Lord had spoken in this manner, it might be said with truth: It is the voice of God [ ], and not of a man.

(On Act 12:24. But the word of God grew and multiplied).Herod eaten by wormsthe word of God growing or extendingwhat a striking contrast! Thus, too, one enemyone Herodafter the other, will pass away, but the name of Jesus will continue to be exalted. (Ap. Past.).Our God thus made room for his word and kingdom, by removing Herod out of the way. An angel said on an earlier occasion; They are dead which sought the young childs life. (Mat 2:20); it might now be said: They are dead which sought the young childs life in his members (the youthful Church). (Bogatzky).

(On Act 12:25. And Barnabas and Saul returned, etc.).This visit afforded great encouragement of heart after fiery trials had been experienced. (Williger).How insignificant the work of Barnabas and Saul seemed to be, and yet what lasting fruits it produced! How distinguished Herods position was, and yet, how worm-eaten and loathsome he has now become! (Rieger).

(On Act 12:20-25). The narrative of Herods death: I. Why has it found a place in the Acts of the Apostles? Not as if Herods death had been a punishment for slaying James, but because even political events may exercise a certain influence on the interests of the Christian religion. II. What lessons does it teach us? That the public welfare is promoted, not by flattery and by submission to the lusts and passions of men, but by a firm and well-sustained determination to avoid these evils, and by devout attention to the eternal and immutable will of God. (Schleiermacher, 1832).The Lord is King! I. His enemies learn this truth, when he casts them down in the midst of their pride; II. His friends learn it, when He blesses, comforts and exalts them in the midst of their afflictions. (From Lisco).The ways of divine Providence in the case of the primitive church of Jerusalem, a source of consolation to us: I. Its security, effected by the destruction of Herod; II. Its extension and establishment, effected by the growth of the word, and by the relief which other believers sent [Act 11:29]. (Lisco).To God alone be all the glory! I. He who robs Him of it, destroys himself and others (Herod); II. He who honors God, honors himself and others (Barnabas and Paul), (id.).All things work together for good to them that love God [Rom 8:28], as well death as life: illustrated, I. By the death of James; II. By the deliverance of Peter. (Langbein).Herods end, or, Pride comes before a fall: I. Pride; II. The fall.God resisteth the proud, but giveth grace unto the humble [Jam 4:6; 1Pe 5:5; Pro 3:34.]: I. The proud (Herod): (a) how they scorn the majesty of God; (b) how the Almighty resists them; II. The humble (the Church): (a) how they humble themselves under the mighty hand of Godfamine, persecution, imprisonment; (b) how God gives them gracemiraculous deliverance, destruction of enemies, fraternal relief [Act 11:29], growth of the word.All things minister to the growth of the word: I. Martyrs (James) moisten the field of the church with their blood; II. Enemies (Herod) manure it with their mouldering bones; III. The almighty God interposes by affording miraculous aid (Peter); IV. His servants do not fail to perform works of love (Barnabas and Saul).God, the absolute monarch in his kingdom: demonstrated, I. By the early departure of James; II. By the miraculous deliverance of Peter; III. By the awful death of Herod.The angels of the Lord, ministering in his kingdom: I. They execute his judgment in the case of the impious Herod; II. They lead Peter, the captive, out of the prison; III. They conduct James, who had finished his course, to eternal joy.[Peter and Herod contrasted, or, the believer and the sinner: I. Their respective views of religious truth in general; II. Their sentiments with respect to Christ; III. Their principles of action (Herodself; Peterdivine grace); IV. Their condition, as determined by Providence; V. The earthly results of their course of action; VI. Their condition in eternity.Tr.]

Footnotes:

[1]Act 12:1. [For the words: stretched forth his hands (Cranmer), the English Bible offers in the margin the less exact word: began. It should be: laid hands on, etc. (Alf.).Tr.]

[2]Act 12:3. The article [before ] is omitted in the text. rec. [with B (e sil). G. II, etc.], but is sufficiently attested [by A. D. E. It had been omitted by Tisch., but was subsequently adopted by him, as well as by Lach. and Alf.; but it is not found in Cod. Sin.Tr.]

[3]Act 12:5. a. Lach. and Tisch. read [but the former appears to have afterwards preferred ]; the earlier editions gave the preference to the adverb, but Tisch. has, in his most recent edition, restored the adjective, which is far better supported [by E. G. H.] than the adverb. [The adverb in A. originally, and in B.; it was substituted as better suited to , according to Meyer and Alf.; the latter accordingly adopts the adj., but the adverb occurs in Cod. Sin.Tr.] [For the words: prayer ceasing (Wiclif; Tynd.; Cranmer; Geneva), the margin of the Engl. Bible offers: instant and earnest prayer was made. In the latter, the words instant and earnest represent the single Greek word , which, in the text, is rendered without ceasing. Wahls definition of the adj. is: extensus, metaph. assiduus, ardens, and of the adverb: intense, impense. Robinson; stretched out, strained trop. intent, earnest, fervent., intently, earnestly.Tr.]

[4]Act 12:5. b. [adopted by Lach. and Tisch.] is preferable, both for external and internal reasons, to ; the latter, which is both more definite and more usual [with (Mey.)], seems to have been substituted by several copyists for . [, in A. B. D., and Cod. Sin.; (of text. rec., and adopted by Alf., who regards as a correction from Act 8:15), in E. G. H.Tr.]

[5]Act 12:8. The simple verb [of A. B. D. and Cod. Sin.], is, at least, as well supported as the compound [of text. rec. and E. G. H.], and is, for that reason, preferred by Lach. and Tisch. [and Alf.], since the compound verb could more easily have been substituted for the simple, than vice versa.

[6]Act 12:9. after [of text. rec. and E. G. H.], is wanting in important MSS. [A. B. D. Cod. Sin.], and is, in accordance with the opinion of Lach. and Tisch., to be regarded as a later addition. [A later hand inserted in Cod. Sin.Tr.]

[7]Act 12:13. a. [before . instead of . of text. rec.] is sufficiently attested [by A. B. D. Cod. Sin.; Syr. Vulg etc., and is adopted by recent editors]; [of text. rec. from E. G. H.] was substituted for the pronoun, as a pericope [an ecclesiastical reading lesson] began at Act 12:12.

[8]Act 12:13. b. [For to hearken, (Tynd.; Cranm.; Geneva) the margin offers the less appropriate paraphrastic version: to ask who was there; see Wahl, Robinson, etc., ad . .Tr.]

[9]Act 12:20. a. [The text. rec. inserts before . the words, , with E.; the article and name are omitted in A. B. D. Cod. Sin.; Syr. Vulg. etc., and by recent editors. The addition was made here, says Meyer, as a special section, (describing the death of Herod,) began at Act 12:20.Tr.]

[10]Act 12:20. b. [For the words: was highly displeased, the margin offers: bare an hostile mind, intending war; see the Exeg. note below.Tr.]

[11]Act 12:20. c. [For the kings chamberlain (Wiclif; Tynd.; Cranmer; Geneva), the margin offers the more literal version: that was over the kings bed-chamber. (Rheims: chief of the kings chamber.)Tr.]

[12]Act 12:22. [Cod. Sin. has here the peculiar reading: , for which a later hand substituted .Tr.]

[13]Act 12:23. The article before , is wanting, it is true, in several ancient MSS. [D. E. G. H., but inserted in A. B. and Cod. Sin.]; but as the phrase is the established reading, without any variations of the MSS. in Luk 17:18; Joh 9:24; Rom 4:20, it may be conjectured that the article, which is found in A. B., and some other manuscripts, is the genuine reading; it has, therefore, been adopted by Tisch. [and Alf. but is omitted by Lach.].

[14]Act 12:25. a. [The margin substitutes charge for ministry. Lechler translates the word, , somewhat freely: Liebesdienst, i. e., office of love; comp. Rom 15:31. It here designates the administration of the gifts which B. and S. had carried to Jerusalem.Wiclif; Rheims; ministry; Tynd., Cranmer, Geneva: office.Tr.]

[15]Act 12:25. b. after . is wanting, indeed, in several manuscripts [A. B. D. (a prima manu); Cod. Sin.; Syr. Vulg. etc.], but is, probably, genuine, rather than spurious, as it could have more easily been dropped as superfluous, than have been added to the original text. [Such is also the opinion of Meyer. The word occurs in D. (as a later addition), E. G. H., and is adopted by text. rec., but is omitted by Lach., Born. and Alf., and recently by Tisch.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

Herod persecutes the Church. James is killed by him, and Peter put into Prison. An Angel of the Lord opens the Prison Doors, and delivers him. Herod ‘s awful Death.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Now about that time Herod the king stretched forth his hands to vex certain of the church. (2) And he killed James the brother of John with the sword. (3) And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

If the Reader at the opening of this Chapter, will consult the Poor Man’s Commentary on Mat 2:19 ; he will there observe, that this Herod was the fourth of that name, whose awful histories are shortly mentioned in the word of God. Not with a view to record their names, but their infamy. And, but for the carrying on the history of the Church, would not have been known even by name, in the present hour, but to a very few, if any. Their memorial is perished with them, Psa 9:6 . He was deputy king, under Claudius Caesar, Emperor of Rome. This James, whom Herod killed, was one of the sons of Zebedee, concerning whom the Lord Jesus foretold, of his being baptized with his baptism, Mat 20:22 . The Lord hath given in a single line the infamy of Herod’s character. He had killed James; and because he saw it pleased the Jews, he would have killed Peter also. So that this thirsting for blood, was not even pretended to be on the least ground of justice, but to please blood-thirsty men, like himself. How very pointed are the words of the Holy Ghost, concerning the sure destruction of such characters. Whose judgment now of a long time lingereth not, and their damnation slumbereth not! 2Pe 2:3 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Martyrdom of St. James (For St. James the Apostle’s Day)

Act 12:2

I. The close of St. James’ career reminds us that the Bible, as a rule, does not dwell so much upon the persons of those who worked with the Lord as upon the work which they were instrumental in bringing out. The author of the Acts of the Apostles reminds us that, in the former treatise which he wrote, he set forth all that Jesus began to do and to teach until the day He was taken up; and surely this second book might be described as having for its theme all that Jesus intended to do and to teach after He was taken up. The theme of the remainder of the books of the New Testament is the life, and the work, and the personality of the eternal, the Incarnate Son of God, and so it matters not very much by whom or through whose instrumentality the work was carried on. James and the other ten Apostles appear, perhaps, every now and then, as elements and factors in that work they are not really the persons by whom that work was accomplished.

II. And then we are reminded, too, of what is really and truly the littleness of posthumous fame. What does it matter, as regards ourselves, whether in future ages our deeds or our own sufferings are known and thought of? What does it matter to any apostle today? James and John are household words, they are names which are familiar to us all, and yet, beyond just a few circumstances here and there in the books of the New Testament, we know very little whatever about them.

III. Again, the martyrdom of St. James speaks to us forcibly of the littleness of that which we call death. He passed out of this world, ‘Herod killed James the brother of John with the sword’. To all outward appearances his work is done. Is that really so? His activities certainly in this life have come to an end, but his work is not over. The Apostles are the foundations of the Church of God, Jesus Christ Himself being the head corner-stone. The work which they accomplished during the years of their mortal life, being done in His name, and by His power and influence, is a work which survives those who were instrumental in its fulfilment. The work of St. Peter, and St. James, and St. John, is day by day reaping its fruit; day by day producing some active and living effect in the Church of God. Their mortal life may be over, but that which they effected during its continuance in the name and by the might of their Divine Master goes on and on.

References. XII. 2. A. Maclaren, The Wearied Christ, p. 51. XII. 3. J. M. Neale, Sermons for Some Feast Days in the Christian Year, p. 144. XII. 4. Expositor (6th Series), vol. vii. p. 381; ibid. (7th Series), vol. v. p. 263. XII. 5. J. G. Rogers, Christian World Pulpit, vol. lviii. p. 52. Bishop Bickersteth, Sermons, p. 124. C. Perren, Revival Sermons in Outline, p. 130. W. H. Hutchings, Sermon Sketches (2nd Series), p. 51. C. Brown, God and Man, p. 223.

St. Peter Asleep

Act 12:6

J. M. Neale takes this text along with St. Matthew xvi. 17, 19, ‘I will give unto thee the keys,’ etc. He says that St. Peter ‘was not spending the night in complaining that the promise made to him had not been fulfilled; no, nor yet in reminding our Lord of it, and therefore praying to be delivered. He was asleep; and very likely the only Christian in Jerusalem that was asleep that night. Peter, having committed himself to his Master’s hands, knew that he had work to do for Him on the morrow which would require all his strength. Therefore he used the means which God has appointed for the refreshment of our bodies; he lay down and slept.

I read of Peter’s sleeping three times; once when our Lord was in His greatest earthly glory, namely, at His transfiguration; once in His deepest humiliation, namely, at His agony; and once in his own great need. Those two first times were not sleeps which did him honour; the spirit might be willing but the flesh was weak. But the last showed Peter’s faith and love. He knew that he was to die on the morrow, as James had died before him; he knew that he was shut out from all earthly hope; he knew that the little church of Jerusalem needed him; but he left everything in Christ’s hands, knowing that He would keep that which was committed unto Him. He had seen His Master asleep in the midst of great fear and danger, and now He followed His example. If our Lord had said, “Simon, sleepest thou?” there would have been no upbraiding in His words now. So you see, we may sometimes do good service to God, and be working out our own salvation, even while we sleep.’

Sermons in Sackville College Chapel, vol. iv. p. 78.

Act 12:6

Compare Macaulay’s description of the Marquis of Argyle ( History of England, chap. v.): ‘So effectively had religious faith and hope, co-operating with natural courage and equanimity, composed his spirits, that, on the very day on which he was to die… he lay down, to take a short slumber, in order that his body and mind might be in full vigour when he should mount the scaffold. At this time, one of the Lords of Council came to the Castle with a message from his brethren, and demanded admittance to the Earl. It was answered that the Earl was asleep. The Privy Councillor thought that this was a subterfuge, and insisted on entering. The door of the cell was softly opened; and there lay Argyle on the bed, sleeping, in his irons, the placid sleep of infancy.’

Reference. XII. 6. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iv. p. 79.

St. Peter’s Deliverance (For St. Peter’s Day)

Act 12:7

The early Church at this time seemed to be in a very bad way. Herod, son of the Herod who slew the Innocents, vexed the Church, and it might have been wellnigh blotted out if it had not been Divine. Just as the old Herod, slaying the Innocents, would have slain the Saviour, so this Herod would have blotted put the early Church. He took James, the brother of John, and slew him with the sword. He had got Peter in the darkest, deepest dungeon, and he was quite determined that he should not escape. The Apostle was chained between two soldiers; four quaternions, i.e. sixteen more soldiers, kept the prison, besides the keepers at the gate. All was made safe and sure, as sure as man could make it. The time had nearly come when Peter was to be brought out and slain. Nothing seemed more certain than that Peter was to be murdered in the morning. But ‘man proposes and God disposes’.

I. Ready to Die. What was Peter doing? Reposing in the arms of God. He was fast asleep between the two soldiers. Was not his mind disturbed? No, not in the least. It is one of those beautiful pictures that the Scriptures give us. He was loved of God, and ‘so He giveth His beloved sleep’. We cannot help remembering what happened on the lake the day when Christ was asleep. Peter woke Him up and said, ‘Master, carest Thou not that we perish?’ What a change! He was afraid of death then; here his death was imminent but all fear had gone. Peter was asleep. It is well for us just to pause and wonder whether our religion will stand us as well as that when our time comes. Once Peter was afraid of death and called it ‘perishing,’ now he cares not in the least. He has learned to know and trust the Saviour. That is it. Peter or the prison is a different man from Peter in the boat. It is a man whose manhood has come to the ‘stature of the fulness of Christ’. He knows in whom he has believed, and he is quite persuaded that it is all well. And so he sleeps.

II. Praying Friends. Well now, we have seen what Peter was doing. What were Peter’s friends doing? Their very best. They were praying. They had met together, as the beautiful little bit of Scripture tells us, in a house to pray earnestly for Peter. If you look in the margin you see how instantly, how earnestly they were pouring out prayer to God to save Peter. He was so much to them then. James was just slain, and Herod was going to slay Peter. What would become of the early Church? Was it a wise thing, do you think, to stay at home and pray? Could not they have done something better than pray? What could they do? Could they not have made a collection and sent a bribe to the guards? No; no bribe that they could offer would be accepted by the guards, for if the guards let him out their lives would be demanded. What was the law? If a prisoner escaped they must suffer for it. You cannot bribe men with money against their lives. What could they do? They could pray. And they did. There are some circumstances that we cannot help. There are certain difficulties that we cannot forestall. There are certain people that we cannot save. What are we to do? If they prayed Peter’s chains off, you can pray like them. See the forces. Herod, the soldiers, the prison, the chains, the locks, the warders that is the force on the one side. And the force on the other? The poor little Church kneeling down in a room to pray, ‘Lord, deliver him! Lord, deliver him! have mercy upon us and help us!’ See the two forces, earth’s force on the one side, and heaven’s on the other.

III. Peter’s Deliverance. Weil then, of course you know the story well, the chains fell off and Peter was delivered. The angel of the Lord came just as the angel went into the lions’ den and shut the mouths of the lions and awoke Peter at midnight, and as he got up the chains fell off his hands. Peter himself was amazed. He thought he saw a vision and was walking in his sleep. But the first ward was passed, and then the second ward was passed, and then the great gate of the prison opened with a clang of its own accord, and they passed out into the open air. Then Peter knew that it was not a dream. With the fresh air about him the fancies had gone, the free air of God had blown away the dream, and Peter knew of a surety that the Lord had sent His angel and delivered him out of the expectation of the Jews. Peter then went to the prayer meeting. I do not think they were astonished at his deliverance, for I am sure they prayed in faith, and they knew prayer could overcome all things. But what did astonish them was the way his deliverance was accomplished. They did not expect him to appear while they were praying. But the triumph was complete. Bolts, bars, wards, chains, soldiers, keepers, dungeons, were overcome; Peter was free.

The Angel and the Sandals

Act 12:8

There is a vividness of detail about this story which assures us that facts are being recorded. No imagination, however lively, could have conceived the scene that is presented here. These words are rich in spiritual suggestion.

I. In the first place, they are the angel’s argument that what had happened was actually true. Not by remarkable and striking proofs, nor by the doing of anything uncommon; not in such ways was Peter made to feel that all that had happened to him was reality. It was by doing an ordinary deed girding his cloak and putting on his shoes but doing it now in the light the angel brought, a light that ‘never was on land or sea’. That angel-argument with Peter is one that ought to be powerful with us all. There is no such proof that the new light is real as just the use of it for common deeds.

II. Then once our text suggests what I might call the Divine economy of power. ‘Gird thyself, do not expect me to do it; what thou canst do for thyself, that thou must do.’ We see this same economy of power when we study the miracles of Jesus Christ. It is an added evidence for Jesus’ miracles that the miraculous is kept down to the lowest point. He makes the wine, but will not fetch the water; it is in the power of the servants to do that. Do you see the meaning of that Divine procedure? It makes us fellow-workers with the Highest. Peter needed the angel for his rescue, but for the rescue the angel needed Peter.

III. Lastly, the text suggests to me a certain leisureliness in God’s procedure. We know the kind of man that Peter was, and how ardent and impulsive was his nature. Alive to his danger and to his opportunity, can you wonder if Peter clean forgot his sandals? And then the angel, calm amid that tumult, with a calmness born of fellowship with God, said: ‘Gird thyself and put thy sandals on’. When Peter came to look back upon it all, he would see the meaning of the angel’s conduct, and learn the lesson (which is so hard to learn) that there is no hurry in the plans of God.

G. H. Morrison, The Wings of the Morning, p. 228.

Reference. XII. 9. Spurgeon, Sermons, vol. ix. No. 526.

The Departing of the Angel

Act 12:10

Behold the angel of the Lord came upon Peter, and a light shined in the prison. And the angel touched Peter, and the chains fell off him. And the angel led him out from ward to ward. And the iron gate swung back upon its hinges, and Peter was out under the stare again. And the angel and Peter passed on through one street, and forthwith the angel departed from him. Now, do you see why the angel left the disciple then? I think it is not difficult to see why. The angel’s work was done; that is the point There was the presence of Christ for Simon Peter now; there was God in His eternal law and love; but there was no need for the angel any more.

I. I wonder if you grasp, then, what I should venture to call the helpful doctrine of the departing angel? It means that in extraordinary difficulties we may reasonably look for extraordinary help. But when the clamant need goes, so does the angel. The angel departs, but the love of Christ remains.

II. I want then to take that suggestion and bring it to bear on various phases of life. (1) And first we shall think of Israel in the wilderness. Out of the dungeon and prison-house of Egypt they were carried by the constraint of irresistible power. But then, when they reached Canaan, and had, as it were, passed through one street of it, forthwith the angel departed from them. Jehovah was with them still in love and law; the mystical presence of Jesus was their shield. (2) Or we might think of the history of the Christian Church in this light. We might compare Pentecost with after centuries. There was a radiance and a spiritual glory about Pentecost that remind us at once of Peter and the angel. And then the Church passed on through one street mystical, and forthwith the angel departed from them. We are out in the streets now, under the stars of heaven; miraculous ministries would simply ruin our manhood. Now the Lord is our Shepherd and our stay: the grace of an abiding Christ suffices. (3) I think, too, that we become conscious of this truth in the unfolding of our individual life. If at every turn the angel met us, and the vision of a dream enchanted us, we should lose heart and nerve and power for the struggle and be like the lotus-eaters in ignoble quietude. The angel may go, but duty still remains. (4) I think we may swing this thought like a lamp over the dark chamber of the grave. It may be there is some one here who, looking backward, remembers an angel presence. You thought it was going to be a lifelong comradeship; you would travel on through all life’s streets together. But you only passed on through one street, and forthwith the angel departed from you. Remember the doctrine of the departing angel, when the heart is empty and the grave is full.

G. H. Morrison, Sun-Rise: Addresses from a City Pulpit, p. 74.

References. XII. 10. J. M. Neale, Sermons for Some Feast Days in the Christian Year, p. 153. Expositor (6th Series), vol. vii. p. 121. XII. 11. W. G. Rutherford, The Key of Knowledge, p. 126.

Honour Retrieved

Act 12:12

Not the least interesting way of studying the Bible, as you may have found, is to fix upon one of its many minor characters, and trace out, in ordered detail, all that can be known about him. Often it is surprising that so much should be ascertainable, and that so adequate a picture can be drawn of his life and personality. Let us try to write the life, in outline at all events, of John whose surname was Mark; and we shall discover, I think, that there are facts in this life which are also side-lights on our own.

Our information about Mark, limited as it is, falls into four distinct parts, each covering years, and each contributing a suggestion. If we simply follow the narrative, in the chronological order of its divisions, we get a full impression of what the man was in himself, and what his career means for us. Look then at the chapters of the story.

I. First, Mark’s home. This is chapter one in every biography; and about Mark’s birthplace and early years also we have intelligence enough to make it the first section of our study. The passage where our text occurs tells us all we know. He was the son of a Christian woman in Jerusalem, whose name was Mary. By the time we are dealing with she may have been a widow, since we hear not a word about the father; and it is possible she was a person of substance, for her house in the city was large enough to contain quite an assemblage of believers. Indeed, she appears to have occupied rather an outstanding position in the little Christian society. The atmosphere of her house, too, must have been charged with warm and attractive Christian faith, for we find the disciples gathered there for prayer always a good sign while after his escape from prison St. Peter went straight to her door as a matter of course, and was received familiarly, as an old friend. In short, we have presented to us, in one of those natural vignettes of which the Bible is full, the picture of a Christian family of the best type.

Well, no one starts in life with so immense an advantage as the man who had been bred in a Christian home. Nothing else that could be named or thought of would have given him a send-off like that. For one thing, all the chances are in favour of his becoming a Christian himself, as Mark did. I do not say that redeeming grace is hereditary, or that religion can be handed down like family jewels from father to son; but I do say that on this subject there are wonderful promises in the Gospel, and that parents whose dedication of their children to God in baptism is a reality, and who trustfully fulfil their vows of religious nurture, are justified in expecting their sons and daughters to grow up in Christ.

II. Mark’s hour of desertion. Here then you have an instance of what happens now and then the sudden breakdown of a Christian man, with all its bitter disappointment for his friends and its grief for his Divine Master. I am not going to dwell on its shame or guilt; let me rather point out one or two of its consequences. (a) For example, it brings an interruption of usefulness. Do you see how instantly Mark drop out of the story of Acts? Not a syllable about him for years after; the main stream of events pushes him aside. That one surrender to weakness robbed him of promotion, in soldier’s phrase, and reduced him to the ranks. So the lesson meets us squarely that success in God’s work is endangered terribly, and may be lost outright, by some conscious indulgence of our lower nature. The sin may cripple us for life. The memory of failure may haunt us to the end, with stains so deep upon the soul that years’ repentance cannot wash it out. Think of that when the voice of the tempter sounds pleasantly. Think of the power for God and for righteousness you will lose if you consent. ‘Ah! me,’ says one of the best of men, ‘ah! me, for the saints of God that are pinioned and powerless, because of some secret compact with the enemy.’ Such things we do in the stupor or frenzy of passion, and wake to find they have robbed us of our strength.

(b) Then, over and beyond that, Mark’s weakness caused a quarrel between two good men. On the one side was Barnabas, eager that his nephew should have a second chance, on the other Paul maintaining as firmly that the runaway was untrustworthy. So the two friends parted in anger all because of Mark’s cowardice or slackness or both.

(c) Moreover, for the time being at least, Mark lost the regard of his fellow-Christians. The feeling of distrust, to which St. Paul gave expression, seems to have spread further. From a passage in an Epistle written twelve years later we learn that in the Church at Colosse, for example, there was still some reluctance to give Mark a cordial welcome. Apparently they too had heard of that old fault, ana the evil odour of it still hung about him.

III. Thirdly, note Mark victorious and restored. Our information for this chapter in the story comes from one of the last letters ascribed to St Paul, the second Epistle to Timothy. There, not far from the end, we read: ‘Only Luke is with me: take Mark, and bring him with thee, for he is profitable to me for the ministry’. Well, there are few pleasanter things in the New Testament than this elevation of Mark right to a place in what you may call the personal body-guard of St. Paul. It is delightful, as well as touching, to see the lonely old man, with death not far off, full once more of desire for Mark’s affectionate care. We like the story to end so; nothing else would have been worthy of them both. For a time they had ‘stood apart, like cliffs that had been rent asunder’; but now all that was cast behind them and forgotten, and the bonds of friendship knit and sealed afresh.

So that it is possible to efface a blemished past. It is possible to expiate early faults, and regain what has been lost. Let no man think that old days and old sins must hang a dead-weight on his neck and cripple him hopelessly for ever. The burden can be flung off in God’s name, by faith and penitence, and a new start taken. There is forgiveness with God. There is power with Him to turn the shadow of death into the morning; to restore the soul; to cast our failures and our trespass into the depths of the sea. Christ, the crucified, comes to us with the message that grace can undo the past, and lift off the old load, and bring back the fruitless years. The old sin can be blotted out of sight; and more, the weakness that led to the sin can be overcome.

H. R. Mackintosh, Life on God’s Plan, p. 59.

References. XII. 12. J. Keble, Sermons for the Saints’ Days, p. 214. Spurgeon, Sermons, vol. xxi. No. 1247. Expositor (4th Series), vol. iii. p. 223; ibid. (5th Series), vol. vii. p. 3. XII. 12-25. Ibid. vol. vi. p. 81. XII. 13. J. W. Burgon, Servants of Scripture, p. 88.

Act 12:17 ; Act 28:30-31

Both Peter and Paul drop out of Acts suddenly. The reader would have liked to know what became of them, but Luke apparently has no interest in recording the close of their career. Peter departed and went into another place. Paul taught for two years in Rome, no man forbidding him. And that is all. Evidently Luke’s concern with both Apostles was not biographical. His aim was to depict the expansion of the Gospel from Jerusalem to Rome, and with the record of that his work is done. Hence, while we learn incidentally of the death of Herod the persecutor, there is not a syllable about the death of Peter or of Paul within his pages. As Harnack observes, in a recent essay on Die Zeitangaben in der Apostelgeschichte des Lukas (p. 23), ‘Soli deo gloria! What Luke is occupied with is not Peter or Paul, but the Divine process of impenitence on the part of the Jews and of Gospel-preaching to the Gentiles throughout Antioch, Ephesus, Corinth, and then Rome, as well as the receptivity wrought by God among the Gentiles for this message. .’When Luke wrote, they were hearing in still greater numbers throughout the empire. The earlier workmen had been buried, but God’s work was going on.

The glad cadence of the last four words of Acts ( ) and the dramatic position of the closing adverb justify Harnack’s remarks, in another essay ( Lukas der Arzt, p. 116, Eng. trans, pp. 163 f.), upon the undaunted optimism of the book. ‘What a trumpet-note of joy and courage and victory resounds from the first page to the last of the Lucan history! Vexilla regis prodeunt! We listen in vain for this note in the other Evangelists. They are all burdened with a far more heavy load of cares, ideas, and doctrines than this Greek enthusiast of Christ, who strides forward bravely surmounting every difficulty.’ The full significance of ; is seen in the light of a passage like Luk 11:52 , where the writer has substituted for Matthew’s in Christ’s word upon the scribes, or , who prevented other people from entering the kingdom.

James Moffatt.

References. XII. 17. Expositor (7th Series), vol. v. p. 277. XII. 21. Ibid. (4th Series), vol. viii. p. 301.

Act 12:22

What illuminations and conflagrations here kindled themselves, as if new heavenly suns had risen, which proved only to be tar-barrels, and terrestrial locks of straw! Profane princesses cried out, ‘One God, one Farinelli!’ and whither now have they and Farinelli danced?

Carlyle, Essay on Sir Walter Scott.

References. XII. 24. J. B. Meharry, Christian World Pulpit, vol. xlvii. p. 329. XII. 25. F. D. Maurice, The Acts of the Apostles, p. 185. XIII. Expositor (4th Series), vol. ii. p. 33; ibid. vol. v. p. 30; ibid. vol. vi. pp. 163, 373.

Fuente: Expositor’s Dictionary of Text by Robertson

Chapter 31

Prayer

Almighty God, we know not what we read in thy book except thou dost teach us its meaning by thy Spirit. We have heard the letter and its music is in our ears, but we would hear the inner meaning of every word spoken to the heart itself, then shall we, though on earth, be really in heaven. Thy word is the same there as it is here, only we do not read it well. We know not all its compass. We do not yield ourselves with thankful delight to the sway and inspiration of its infinite music. We are children of the world. We are travellers who have chosen the night for our pilgrimage. We are not children of the day, flowers of the noontide, lovers of glory cloudless and eternal. Thou can make us such in Jesus Christ, thy Son, our Saviour, and by him alone. Deliver us from this delight in darkness, and make us by the indwelling Holy Ghost children of the morning, with eyes that delight to drink in the glory of noontide. We know not the meaning of our life. We would crowd immortality into mortality, and the miracle is beyond our little strength. We would satisfy the infinite with the finite, and thus do we live foolishly before God. Show us in Jesus Christ, thy Son, that we were meant to lay hold of that which is unseen, and beyond, and immeasurable, and Divine. Thus may we, as followers of the Lord, have our conversation in heaven, and may we bear upon the whole life that we live proofs that our citizenship is on high. We are weary oftentimes because our life is frail. We break down in great unmanly tears because we cannot reach the things that are too high for us. We are fretted and chafed by vexations to which we should pay no heed were we really living in the sanctuary of thy peace. But the world is rough, and time is like a cold wind blowing through our days and carrying them away, and the very earth yields under our footstep and becomes a grave into which we fall. Such is the mystery of this breathing. Sometimes we would we were but beasts of the field, eating their grass, and dying at night. Thou hast stirred us with marvellous inspiration, and caused angels to touch us in the night season, and call us away into liberty and renewed service, and all heaven seems to be busy about us. Why this movement of the soul? Why this joyous trouble? Why this triumphant agony? Surely thou didst make us in thine own image and likeness, and we have lost our glory. Thou art saving us by the Cross of our Lord Jesus Christ. Thou hast sent him as the Good Shepherd to bring us home again. May he find us every one, and take us home this day. Regard, we pray, all who are now bent before thee at the sacred alter, and receive from each heart its hymn of praise. Our houses are thine, and they are homes and sanctuaries, because thy blessing rests upon the roof. The children all are thine, and thou dost ask an account of them at every sunset. And the sick ones, who would come out if they could, who long to be here, are all thy patients, thou Physician of men. And the prodigals, whose empty chairs at the table trouble us, and whose unpressed pillows are witnesses against them, are surely thine also. Thou wilt not forget them. They make us pray. They compel us to be trustful and uplooking and piously expectant; but for them we might make life one foolish game, and the days a succession of empty jests, but they drag us down and then lift us up. Look upon thy servants who are in business, and who make too much of it, who do not get hold of it aright, and to whom it is a temptation, a snare, and a long mockery. Show them how to lay hold of it with their ten fingers, without one fibre of their hearts ever touching it. And the Lord rule the Nations. Himself be on the throne, and let all lower monarchs draw their breath from his sovereignty. Be with all thy servants today; the minister in the pulpit, the teacher in his class, breaking bread for the little ones, and teaching opening minds the truth of God and Christ; with the visitor to the sick, with the missionary to the outcast, and with all who in any wise shall endeavor to do good. And at night when we sing our closing hymn amid the gathering darkness, may we hear a voice, saying, “The Lord is a man of war, and the victory this day is in his hands.” Amen.

Act 12:1-11

1. Now about that time Herod the king [the son of Aristobulus and Bernice, grandson of Herod the Great] stretched forth his hands to vex certain of the church.

2. And he killed James [ Mat 12:23 ] the brother of John with the sword.

3. And because he saw it pleased the Jews [the ruling policy of the Herodian house], he proceeded further to take Peter also. (Then were the days of unleavened bread) [about the end of March or the beginning of April].

4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter [after the Passover] to bring him forth to the people.

5. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

6. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.

7. And, behold, the angel of the Lord came upon him, and a light shined in the prison [the chamber or dwelling]; and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

8. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

9. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.

10. When they were past the first and the second ward [shewing that Peter had been placed in the innermost dungeon], they came unto the iron [a touch of precision characteristic of Luke] gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street [the word implies narrowness]; and forthwith the angel departed from him.

11. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Peter Delivered

“Now about that time” we know that troubles never come alone. We know well what the “time” was which is referred to, for it came under our notice in our last study. A time of famine was prophesied. There was to be great dearth, and great suffering was to be occasioned by that dearth of food. Whilst the Church was put in charge of this prediction, and had already begun to contribute towards the relief of the brethren, “about that time Herod the king stretched forth his hands to vex certain of the Church.” Famine might kill them slowly; he would find a quicker way! All ways of destruction are pleasant to the destroyer’s mind. Only let his opponents die, whether by famine or by sword, and he is satisfied. What is the Mystery above us which allows such things? How well it would have been when Herod “stretched forth his hand” to have kept it there so that he could never take it into his side again! Such would be our way many a time of dealing with antagonists and enemies. God takes in more field; his thought has a wider compass, and he needs more time for the exemplification of his purpose.

“He killed James, the brother of John, with the sword.” This was not a Jewish method of killing people. If James had been tried by the regular Jewish Court, and had been found guilty, he would have been stoned to death. But what is crime of the higher sort if it cannot be inventive? What if a king cannot overleap a hedge and take a short cut to the consummation of his purpose! Beheading is quicker than stoning! Possibly the law may be dishonoured by the use of the sword, or by the adoption of eccentric and unusual methods, but the indignation of the wicked cannot wait. It needs no further condemnation. Its impatience is the seal of its iniquity. Justice eternal, impartial, divine, can wait. It never misses its aim! Though hand join in hand, the wicked cannot go unpunished. There is no counsel against the Almighty! Let the wicked man take what methods he may, in every method which he adopts you will find the seal of its infamy. Having performed this trick of cruelty, Herod saw that “it pleased the Jews,” and he proceeded further. That is the natural history of wickedness! It is self-impelling. It gathers momentum as it goes. You cannot stop with one murder. You get into the trick of it; you acquire the bad skill, and your fingers become nimble in the use of cruel weapons. Murder does not look so ghastly when you have done it once. How many people have you murdered? You think of murder as blood-shedding; murder is heart-breaking; life-blighting; hope-destroying! How many people have you murdered? How many are you murdering today at home? “He proceeded further.” The one glass needs another (it says) to keep it company. Crimes do not like solitude they like companionship; and so one crime leads to another, and wickedness is self-multiplied. Remember the words, “He proceeded further!” You do not find God’s amazement in the completion of a thousand sins; you find his astonishment in the first sin. If you can do one sin, the whole life is lost. We are not thieves because of a thousand thefts; we are not liars because of a thousand lies, or murderers because of a thousand homicides; we find our criminality in the opening sin. Therefore, what I say unto one, I say unto all, “Watch!”

“Because he saw it pleased the Jews.” There are those who like to see you play the fool and the criminal, and will hurrah you and acclaim you, and when the constable comes for you they will flee away! Why should you be killing other people to please the onlookers? What will they do for you in the critical hour? All the while Herod thought he was king, and yet “because he saw it pleased the Jews he proceeded further.” King in name, slave in reality! What contradictions there are in social life, and in official terms! Sometimes the judge has been the prisoner. Sometimes the conqueror has been the loser. Sometimes, as in this instance, the king in name, branch of a blasted tree whose roots were warmed in hell, was slave. He lived upon the popular pleasure. Whatever pleased the people he was willing to do. Therein he tarnished his crown, and sold his kingdom, and lost his soul!

In the fifth verse there is a pitched battle. Read it: “Peter therefore was kept in prison “: there is one side of the fight; after the colon “but prayer was made without ceasing of the Church unto God for him.” Now for the shock of arms! Who wins? It is the battle of history. It is a field on which the universe gazes with conflicting feeling. Prayer always wins. You can only be of a contrary opinion when you take in too little field. There is no action of any importance that is bounded by a single day. It is out of death that life comes. Even the darkness is thick sown with the seed of light. Such prayer as we read of in the fifth verse is irrepressible. The prayers you could keep down if you liked will never be answered. Any prayer that could have been stifled has not force enough to reach the heavens. How to treat irrepressible prayers! No answer has been given to that inquiry. The controversies have waged round such prayer as might not have been spoken cold, lifeless, hopeless, pointless, prayerless prayer; a religious skeleton! I want to hear what men have to say about the prayers I cannot help praying that will come out of the soul and in daring fashion sound for themselves all the places of the universe till they knock against the Heart that opens like the door of home. If you are disputing about a prayer of words I would join you in condemning it, but that is not the subject; it is the prayer you breathe in sigh, or troubled cry, or shout of violence, when the dear life is being taken, when there is but one inch of blue in the sky, and that is fast closing; when the prodigal will not come in! Such praying does not admit of literal criticism. It cannot be written down, it cannot be argued out of the life; when the skilful disputant has completed his incoherent appeal, the heart untouched rushes in eager haste to seek or make a God!

The miracle is eternally true in all that is worth being true. Is it not foolish on our part and most self-impoverishing to be directing faithless inquiry towards incidental points and omitting the central and abiding quantity? All the miracles are true. They have counterparts in our own life, and therefore we have no doubt about their truth. The points to which critical scepticism is directed are really not parts of the miracle. They are but accessories, illustrations, helps, or points enkindled to make the story more graphic and memorable. I know of no miracle in all the Bible that I have not personally lived, therefore it is useless for any man who has not lived them to endeavour to persuade me that they are not true. I have been exactly in the condition described in this miracle, and so have you. Why dispute about the vessel instead of eating the bread which it holds? What have we in this miracle? First of all, we have last extremities. “The same night, when Herod would have brought him forth, Peter was sleeping between two soldiers.” Have we not been in that very same darkness, my brethren? When we were to have been killed the next day! Not when we were to be injured, or impoverished, or torn to pieces seven years from date, but when the catastrophe was to occur as soon as the next day dawned? Have we not sometimes counted two or three things that were left, and said, “Beyond these we have nothing?” Have we not sometimes taken up the pieces of the one loaf and said, “This is all?” Have we not sometimes gone out of the house, leaving wife and children behind, with a great sob in the throat, feeling that if we did not succeed this day we must give it all up? So far then you have no difficulty about the miracle. In the next place we have appearances dead against us. Thus two soldiers, two chains, and the keepers keeping the door before the prison! Why these were compliments to Peter! The devil cannot avoid paying us compliments all the time he is trying to destroy us. There is an involuntary homage to the very Deity he mocks! Why keep such a man, in such a case, between two soldiers, bound with two chains, and the keepers keeping the door before the prison? Why all this arrangement about a man like Peter? Why all these temptations addressed to a man like one of us? Why these deadly attacks, why these continual repetitions, why these suggestions, and seductions, and lures, and charms, and bribes, and why this waiting through all the dreary night? It is a reluctant but significant tribute to the character whose destruction is contemplated. Have not appearances been dead against us? No letters, no friends, no answer to the last appeal, no more energy, no more hope, the last staff snapped in two. So far the miracle is true. In the third place we have unexpected deliverers. Have we no experience here? Is it not always the unexpected man who delivers and cheers us? “But a certain Samaritan came where he was,” that is the whole history of human deliverance in on graphic sentence. Have you been unexpectedly delivered from accumulating and threatening embarrassment? Has not one of your own proverbists said, “Man’s extremity is God’s opportunity.” Hath not one of your own poets said, “It is always darkest before the dawn?” and shall other men have their proverbs and their poems about unexpected deliverance, and the Christian be silent in the Church when such miracles are challenged? All our life properly read is a chain of unexpectedness. Deliverance shall arise from an unthought-of quarter! We cheer men, not because of a gracious sentiment only, but because of a time-long history, solid as the rocks on which your towns and towers are built. In the fourth place, we have spiritual transport. Peter said, “Now I know of a surety that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.” Have we no special hymns? Has laughter not rushed into our mouth suddenly like an unbidden but most welcome guest? Have we not sometimes taken down our harp from the willows and struck it to some new tone of joy and gladness and hope? Peter did not understand this miracle at first. He thought he saw a vision. He “wist not that it was true” in the mere sense of a fact, “which was done by the angel.” “And when Peter was come to himself he said” that is the point we must wait for. We are not ” ourselves ” just now. A thousand winds are breathing in our head and through our life stormy winds, musical winds and we cannot yet catch and determine the whole harmony. Our eyes are dazed by cross lights; the light is coming from every point, and we cannot see things in their right proportion, distance, and colour. We are not “ourselves” just now, I repeat. Do not let us imagine that we are now speaking final words or giving final judgments. For my own part, in this great universe I see men as trees walking. Innumerable visions float before my wondering eyes. The righteous are trodden down in the streets, the man of integrity has not where to lay his head; the bad man has a plentiful table, and his fields are so rich that his barns must be enlarged. The little child that has never said “mother,” is torn from its mother’s arms; graves a foot long, and no more, are dug in the daisied earth. What is it? When we are COME TO OURSELVES we shall know and praise the Lord, whose angels have been our ministering servants!

Fuente: The People’s Bible by Joseph Parker

1 Now about that time Herod the king stretched forth his hands to vex certain of the church.

Ver. 1. Now about that time ] That the famine lay sore upon the Church. Afflictions seldom come single. The saints usually fall into various temptations at once, Jas 1:2 . Fluctus fluctum trudit. Job’s messengers tread one upon the heels of another.

Herod the king ] Nephew to Herod the Great, brother to Herodias, and father to that Agrippa, Act 25:13 .

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

1 25 .] PERSECUTION OF THE CHURCH AT JERUSALEM BY HEROD AGRIPPA. MARTYRDOM OF JAMES THE BROTHER OF JOHN. IMPRISONMENT AND MIRACULOUS DELIVERANCE OF PETER. DEATH OF HEROD AT CSAREA. RETURN OF BARNABAS AND SAUL FROM JERUSALEM TO ANTIOCH.

Fuente: Henry Alford’s Greek Testament

1. . . . ] Before the arrival of Barnabas and Saul in Jerusalem. The famine in Juda broke out under Cuspius Fadus, and continued under Tiberius Alexander, procurators of Juda. Now Cuspius Fadus was sent to Juda by Claudius on the death of Agrippa (i.e. after Aug. 6, A.D. 44). The visit of Barnabas and Saul must have taken place about the time of, or shortly after, Agrippa’s death.

] HEROD AGRIPPA I., grandson of Herod the Great, son of Aristobulus and Berenice (Jos. Antt. xvii. 1.2; B. J. i. 28.1). Having gone to Rome, to accuse Herod the Tetrarch (Antipas), and fallen under the displeasure of Tiberius for paying open court to Caius Csar (Caligula), he was imprisoned and cruelly treated; but, on the accession of Caligula, released, and at once presented with the tetrarchy of Philip (Trachonitis), who had lately died, and the title of king. On this, Antipas, by persuasion of his wife Herodias, went to Rome, to try to obtain the royal title also, but was followed by his enemy Agrippa, who managed to get Antipas banished to Spain, and to obtain his tetrarchy (Galilee and Pera) for himself. (Jos. Antt. xix. 8. 2.) Finally, Claudius, in return for services rendered to him by Agrippa, at the time of Caligula’s death, presented him with Samaria and Juda (about 41 A.D., Jos. Antt. xix. 5. 1), so that he now ruled (Jos. ibid.) all the kingdom of Herod the Great. His character, as given by Josephus, Antt. xix. 7. 3, is important as illustrating the present chapter: , , , , (see Act 12:3 ) , . , . , . This character will abundantly account for his persecuting the Christians, who were so odious to the Jews, and for his vain-glorious acceptance of the impious homage of the people, Act 12:23 .

. . . ] A pregnant construction. In full, it would be . . . ., . Some expositors (Heinr., Kuin.), not seeing this, have endeavoured to give to . . . the unexampled meaning, not justified by Deu 12:7 ; Deu 15:10 , of ‘ took in hand,’ ‘attempted .’ The E. V. ‘ stretched forth his hands ’ (or, marg. ‘ began ’) is equally inadmissible. It should be, H. the K. laid his hands on certain of the church, to vex them.

] See reff., and compare ch. Act 6:9 .

Fuente: Henry Alford’s Greek Testament

Act 12:1 . Persecution by Herod; St. Peter’s deliverance . : “about that time,” or more precisely “at that time,” Rendall, cf. Rom 9:9 , so in Gen 18:10 , Mal 3:5Mal 3:5 : in the early part of 44 A.D. ., Herod Agrippa I.: only in this chapter in the N.T.: on his character and death, see below Act 12:3 ; Act 12:23 . Born in B.C. 10 and educated in his early life in Rome, he rose from a rash adventurer to good fortune and high position first through the friendship of Caligula and afterwards of Claudius. He united under his own sway the entire empire of his grandfather, Herod the Great, while his Pharisaic piety and also his attachment to the Roman supremacy found expression in the titles which he bore, . On the pathetic story told of him in connection with the Feast of Tabernacles (A.D. 41) see Hamburger, Real-Encyclopdie des Judentums , ii., 1, p. 28, and the whole article; Schrer, Jewish People , div. i., vol. ii., p. 150 ff., E.T.; Farrar, The Herods , p. 179 ff. (1898). , Luk 20:19 ; Luk 21:12 , and cf. Act 4:3 ; Act 5:18 ; Act 21:27 , once in Matthew and Mark, in John twice; Friedrich, p. 39, cf. LXX, Gen 22:12 , 2Sa 18:12 (so in Polyb.), cf. for similar construction of the infinitive of the purpose Act 18:10 , not in the sense of , conatus est , but to be rendered quite literally; cf. also the context, Act 12:3 . : five times in Acts, only once elsewhere in N.T., 1Pe 3:13 , “to afflict,” R.V., A.V. “vex,” so Tyndale. ., for the phrase cf. Act 6:9 , Act 15:5 , Grimm-Thayer, sub v. , , ii., but see also Blass, Gram. , p. 122 and in loco .

Fuente: The Expositors Greek Testament by Robertson

Acts Chapter 12

The last chapter began with liberty for the Gentiles, vindicated in Jerusalem, and ended with love flowing out to the brethren in Judea from the assembly at Antioch. This drew Barnabas and Saul to Jerusalem. God had not forgotten Jerusalem because He was gathering souls in Antioch, nor was He unmindful of the apostles of the circumcision because He had raised up a suited and energetic envoy for the nations. Nevertheless it is not in the same way that His name was to be celebrated even in the same outburst of persecution. The former had scattered the saints except the apostles; the new trial broke out against the apostles, and in particular against James and Cephas, two of the foremost, one slain and the other kept to be slain: so at least the king had purposed.

‘Now at that season Herod the king put forth his hands to injure some of those from the assembly. And he slew James, the brother of John, with [the] sword. And seeing that it was agreeable to the Jews, he went on to seize Peter also (but they were the1 days of unleavened bread); whom, having taken, he also put in prison, and delivered him to four quaternions of soldiers to keep, purposing after the passover to bring him forth unto the people.

‘Peter, then, was kept in the prison; but prayer was earnestly2 made by the assembly unto God concerning2 him. And when Herod was about to bring him forward, on that night Peter was sleeping between two soldiers, bound with two chains, and guards before the door were keeping the prison. And, behold, an angel of [the] Lord stood by, and a light shone in the cell; and he struck the side of Peter, and awoke him, saying, Rise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals, and he did so. And he saith to him, Throw thy cloak round thee and follow me. And going out he followed3 and knew not that what was being done by the angel was true, but thought he was seeing a vision. And when they came through a first guard and a second, they came unto the iron gate that readeth unto the city, which of itself opened to them; and having gone out they went forth one street, and immediately the angel departed from him. And Peter, on coming to himself, said, Now I know truly that [the] Lord sent forth His angel and took me out of Herod’s hand and all the expectation of the people of the Jews. And, being conscious, he came unto the house of Mary the mother of John that was surnamed Mark, where were many assembled and praying. And when Heb 4 knocked at the door of the gate-way, there came forward a maid to listen, by name Rhoda; and, recognizing Peter’s voice, she did not for joy open the gate, but ran in and reported that Peter was standing before the gate-way. And, they said unto her, Thou art mad. But she kept maintaining that it was so; and they said, It is his angel. But Peter continued knocking, and on opening they saw him and were amazed. And, beckoning to them with his hand to be silent, he related to them how the Lord brought him out of the prison; and he said, Report these things to James and to the brethren. And he went out and proceeded unto another place.

1 Some high authorities ( BHLP, et al.) omit the article.

2 The adjective form is most common in the MSS., as is ‘for’.

3 Text. Rec. adds ‘him’, which the most ancient authorities do not express.

4 The more recent copies say ‘Peter’.

‘And when it was day there was no small disturbance among the soldiers, what was become of Peter. But Herod, having sought him out without finding [him], examined the guards and commanded [them] to be led away [? to execution], and he went down from Judea unto Caesarea and stayed [there]’ (vers. 1-19).

Thus, if one of the sons of Zebedee was to be preserved the last of the twelve, the other fell a victim to the sword of Herod Agrippa, the first martyr among the apostles. The king was in no way a violent arbitrary monarch, like his grandfather, Herod the Great; but as he sought to ingratiate himself with the Romans, so did this grandson of his with the Jews. And those who seemed to be pillars in the church afforded the readiest means and objects to gratify Jewish spite. But God’s thoughts are not as man’s, and, though the Lord had already shown by what death Peter should glorify God, the time was not yet come: ‘When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and carry thee whither thou wouldest not.’ Herod meant not merely to imprison Peter but to bring him before the people, perhaps for sentence, for execution certainly as a public example. But the Passover intervened; and Herod was too scrupulous a devotee to slight the days of unleavened bread.

Meanwhile the assembly made earnest prayer, whilst the king delivered him to four quaternions of soldiers to keep. Deliverance was at hand, which the church scarcely expected more than the king feared it. As usual, it was just before the critical moment. ‘At evening time there shall be light.’ That night Peter was sleeping between two soldiers, not only bound with two chains, but sentinels before the door keeping guard of the prison. All seemed sure on the world’s side, and on the other Peter rested in peace through the grace of the Lord Who neither slumbers nor sleeps; when behold, His angel stood by and roused him, freeing Peter of his chains, and minutely directing him, who, as in a vision, complied with each word as he was bidden. Nor did he come to himself till they had passed the two-fold watch, and the iron gate opened of its own accord, not to let the angel in but to let Peter out; and they had advanced one street off, when the angel departed. Then Peter realized his deliverance, and in full consciousness of all went to Mary’s, where many were met for prayer – we cannot surely doubt – about him who knocked at the door. Nor was it fear but joy that led the maid Rhoda (or as we would say, Rose), who recognized the well-known voice, to run back and tell the news, that Peter was standing without. Luke, who all through presents the truth vividly, in no way hides the scanty faith of the saints, who could scarcely have forgotten how Jehovah’s angel before now opened the prison-doors and brought out the apostles when placed in public custody by the envious high priest and his Sadducean party. Faith appropriates as well as remembers for present need.

Now it was neither the priest nor the people, but the king, to please the Jews; but what of God? If magnified in the death of James, He would be more in preserving Peter alive, whatever the pleasure of the people or their rulers. The testimony had been already fully given, even in the temple; and there was no command now to stand and speak there ‘all the words of this life.’ They had heard and despised the gospel of Him risen and glorified, Whom they had rejected and crucified. Peter therefore was not to make a similar stand now, though the miracle was as great, but, according to the Lord’s ordinary rule, when persecuted in this city, to flee into the other; as, after explaining all to the astonished company, he does at this time.

Cardinal Baronius treats with prudent reserve the story in the Breviary of James’s preaching in Spain (where Compostella claims his burial!) with an equally curt reference to what is noted in the Roman Martyrology (‘quae consulat qui haec cupit’1); but he has much to say of the alleged history of the other apostles, and above all of Peter at this juncture, as it had practical aims for the papacy. That he went to Rome then, and began his first year of reigning five and twenty years there as Pope, is the wildest of dreams, which is not only without a shred of scripture proof but in the strongest way is set aside by all that scripture does tell us. For God Who foreknew the vain and selfish wishes of men has taken care, not indeed so to speak that superstition and infidelity cannot pursue their several paths of shameless and disastrous self-will, but to give the faithful ample evidence for confuting the adversary and for establishing in truth and peace all who honour His own written word.

1 Which those who desire to do so may consult for themselves.

The apostle Paul, long after A.D. 44 (15 or 16 years), writes to the Romans in terms which imply that no apostle had as yet visited the capital of the Gentile world, in terms expressive of his own ardent desire to impart some spiritual gift to the saints there, as one who built not on another man’s foundation but recognized in Rome part of that measured province which God apportioned to him. This, which is but a single testimony out of several, is enough to dissipate the tale into thin air. How can upright Christians attach the least weight even to Eusebius of Caesarea, who retails the fable of ‘another Cephas’ to screen the apostle of the circumcision from the reluctant but necessary and instructive censure of the apostle of the Gentiles? And this is but a sample of his departure from plain scripture or contradiction of it. The word is silent where Peter went; and though one may not agree with the late Dean Alford that the expression in the end of verse 17 only implies that Peter left the house of Mary and may have stayed secretly in Jerusalem, we can think of intimations of places, not in Palestine only but among the Gentiles, where the apostle, according to the New Testament, was known. But for believers to build on conjectures is worse than idle, and tends to shake solid truth in the hands of those who least of all should allow themselves such a licence. That natural men should have most to say where scripture is reticent one can too well understand: they receive not the things of the Spirit of God, and cannot know them because they are spiritually discerned.

It is beautiful to remark the ways of God with His servants traceable already in this brief Book. First of all (Act 4 ) we see Peter and John in custody and no miracle to abridge its short duration. Next, the twelve are imprisoned; but during the night Jehovah’s angel opened the door and led them out to bear testimony in the temple to the exalted Jesus: whence they are brought before the council, beaten and dismissed, rejoicing that they were counted worthy to be dishonoured for the Name. Now, one apostle is slain with the sword, and another is delivered by Jehovah’s angel on the eve of a similar design by a king whose habitual mildness toward the people (if we are to credit Josephus1) did not certainly hinder extreme persecution of the truth when his religious zeal and his political vanity were offended. And his chagrin burst ruthlessly on the guards, as we learn in verses 18, 19, though not a tittle of evidence pointed to any guilty connivance on their part at the prisoner’s escape. No wonder he saw fit to go down from Judea unto Caesarea.

1 Much nearer the truth is the account of Dion Cassius (H.R. 59: 24, ed. Sturz, iii. 700), who records the apprehension at Rome that the cruelty and lewd violence of Caius Caligula were not checked but helped on by this very Agrippa and Antiochus (IV. of Commagene) in the art of tyranny – , .

But this is not all. ‘And Heb 2 was at bitter enmity with them of Tyre and Sidon; but with one consent they came to him, and, having won over Blastus the chamberlain of the king, sought peace, because their country was nourished by the king’s. And on a set day Herod, arrayed in royal apparel and seated on the throne,3 made an harangue unto them. And the people shouted thereon, A god’s voice and not a man’s. And immediately an angel of [the] Lord smote him, because he gave not the glory to God; and becoming worm-eaten he expired’ (vers. 20-23). Such was the last act of this solemn drama, if so one may speak of a succession of scenes as full of interest as of profound instruction for man with God: one apostle slain; and another delivered by an angel: the church’s prayers answered beyond their faith; the mortified tyrant next wreaking his vengeance on his guards, not on his intended victim; himself struck at the moment that he accepted the deifying homage of the multitude, when he that gave not the glory to God was given up to worms, even before he gave up the ghost. ‘But the word of God grew and multiplied.’

2 ‘Herod’ is read in Text. Rec. after most.

3 It is literally the , elsewhere in the Authorized Version translated ‘judgment seat’, or suggestus, for oratory, formal audience, or honourable reception, as well as for judicial investigation.

What a descent, after this tale so simply but most graphically told and pregnant with moral truth, to read the account of the same circumstances in the statement of the eminent Josephus! ‘When the third year of his reign over all Judea was completed, he went to the city of Caesarea, which formerly was called Straton’s Tower. There he instituted shows in honour of the emperor, knowing there was a festival for his safety. Thither flocked a multitude of the men of rank and distinction throughout the province. On the second day of the show, having put on a robe wrought all over with silver of astonishing texture, he came into the theatre early in the day. There the first beams of the sun shone on the silver, and dazzled with such surprising lustre as to fill with fear and awe those who gazed on him. Forthwith flatterers here and there, far from good to him, began their loud acclamations, calling him a god, and saying, Be propitious; and if hitherto we reproved thee as a man, henceforth we confess thee superior to human nature. The king rebuked them not, nor rejected the impious flattery; but after a little looked up and saw an owl sitting on a cord over his head, and understood that this was a messenger (or angel) of evil as it had formerly been of good (XVIII. vii. 1), and was struck with grief to the heart. Incessant torment to the bowels supervened with vehemence from the first. Then looking toward his friends he says, I your god am already ordered to depart this life, fate instantly confuting those expressions just now falsely said of me; for I that was called immortal by you am being hurried away already a dead man. The decision that God has willed must be accepted. Yet our life has been by no means despicable, but in a splendour that is counted happy. Saying this, he was tormented with an increase of agony, and in haste was borne into the palace; and rumour spread among all that the king was at the point of death. Then immediately the multitude with wives and children clothed in sackcloth by their country’s law were supplicating God on behalf of the king. And all was full of wailing and lamentations. And the king lying in a chamber on high gave himself up to tears as he saw them prostrate below on their faces, but after five days’ continual pains in the bowels he departed this life in the fifty-fourth year of his age and the seventeenth of his reign’ (Opera 871-872, ed. Hudson).

Even J. D. Michaelis remarks that this may be better Greek than Luke’s, but is far less probable history. I should say it is a Jew’s history of what substantially was undeniable fact among the Jews, written to please, and ingratiate them with, their Roman masters. Luke gives us the mind of Christ, as far removed as possible from the taint of ecclesiastical legends. See even the comparatively sober Eusebius’ H.E. II. 10, where he tells us that the consequences of the king’s attempt against the apostles were not long deferred, but the avenging minister of divine justice soon overtook him after his plots against the apostles. Now it is on the face of the inspired narrative that Luke calmly states the facts (not without laying bare the motive) of James’s death and Peter’s imprisonment with a like close designed. But all is said with grace and dignity: expressed feeling is wholly absent. The stroke which cut short the self-exalting monarch beyond doubt turns on his acceptance of the impious incense which the unhallowed fawning of his court and the multitude offered to him. People may talk of similar profanity unpunished in Roman emperors or others; but Herod Agrippa professed scrupulous Judaism, and therefore fell under His hand, Who waits for a later day before dealing with the nations that know not God. How different man’s word from God’s!

But, further, Eusebius goes on to notice the coincidence of Josephus’s account with that of scripture, but in citing formally the Jewish historian he leaves out ‘tine owl’, and simply quotes ‘an angel sitting above his head’. Such is the honesty of the Christian father. It is not improbable that ‘the owl’ was introduced once, or perhaps both times, in the tale of Agrippa to meet Roman taste for auguries, but we can have no hesitation in branding the bad faith of the Bishop of Caesarea in dropping, without a word of explanation, ‘the owl’ from the cited language of Josephus. It is easy, after this fashion, to make stories agree, and to express one’s admiration of it; but such a deceitful handling of things, not uncommon in the early writers, and in full bloom among the medievals, deserves the reprobation of all who love the truth.

How chastened the triumphant note that follows! ‘But the word of God grew and multiplied (ver. 24). Compare Act 6:7 ; Act 19:20 . Its sphere enlarged as its agents increased, the weakness of too many that received it could not hide its own weight and value, any more than the mighty adversaries who had to fall before a Mightier that was behind it.

The last verse is a transition to the still more important movement from Antioch which follows. It shows us two of the highest rank in the assembly not ashamed to render diaconal service toward the poor saints in Jerusalem. Such remembrance had the pillars there; and certainly Paul could say later with truth that he was zealous to do this very thing, as we know how near it had ever been to the heart of Barnabas. We shall hear more ere long of John Mark. ‘And Barnabas and Saul returned from Jerusalem, having fulfilled the service, taking also with them John surnamed Mark’ (ver. 25). But we may remark even here that there is no real reason to doubt that he was the future writer of the second Gospel, which traces by divine inspiration the blessed and only perfect service of our Lord Jesus. Mark was now for a while the companion of His servants, one of them to be unequalled in labours and sufferings for Christ. We shall soon see how Mark fared. If he failed, love failed not. And recovery by grace is precious in its way, as is yet more the grace that enables the weak to stand by faith.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Act 12:1-5

1Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. 2And he had James the brother of John put to death with a sword. 3When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. 4When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. 5So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.

Act 12:1 “Herod” This refers to Herod Agrippa I. He reigned over different areas of Palestine from A.D. 37-44. He was raised in Rome and became friends with Gaius, who followed Emperor Tiberius and who later became the Emperor Caligula. The Jews readily accepted Herod as a leader because his grandmother (Mariamne) was a Hasmonean/Maccabean (i.e., Jewish patriot) princess. He was a strict follower of Judaism (but possibly for political reasons). For a full discussion of this Herod, see Josephus’ Antiq. 19.7.3; 19.8.2.

“church” See Special Topic at Act 5:11.

“in order to mistreat them” Herod did this to gain support and approval from the Jewish leadership (cf. Act 12:3; Act 12:11). Roman leaders did the same thing (cf. Act 24:27; Act 25:9).

Luke uses this term several times (cf. Act 7:6; Act 7:19; Act 12:1; Act 14:2; Act 18:10). It was a common term in the Septuagint for ill-treatment. Luke’s vocabulary is greatly influenced by the Septuagint.

Act 12:2 “James, the brother of John, put to death with a sword” This refers to the Apostle James, who was the brother of John (cf. Luk 5:10; Luk 6:14; Luk 8:51; Luk 9:28; Luk 9:54). He was a member of the inner circle of disciples (cf. Mat 17:1; Mat 26:37; Mar 5:37; Mar 9:2; Mar 14:33; Luk 9:28). Why James should die and Peter be spared is a mystery of God. Beheading with a sword was the normal method of capital punishment for Roman citizens, but it apparently was odious to Jews.

It is interesting that at this time the early church did not sense the need to replace James as they had Judas (cf. Act 1:15-20). The reasons are unclear, but possibly it was Judas’ treachery, not death, that caused the replacement (cf. Act 1:15-26).

Some may assert that Paul calling James, the half brother of Jesus and leader of the Jerusalem church, an apostle (cf. Gal 1:19) constitutes a replacement. The question relates to the official position of the original Twelve versus the ongoing gift of apostleship (cf. Eph 4:11).

Reading James D. G. Dunn, Unity and Diversity in the New Testament has caused me to think about the possible different authority structure in the first century church.

1. the Jerusalem Apostles

2. the inner circle (Peter, James, John) of the Apostles

3. James the Lord’s half-brother, who led the Jerusalem church

4. the Seven (Acts 6) who were leaders of the Greek-speaking Jews

5. later Paul and Barnabas and their sending to the church in Antioch of Syria

To this could be added the sects related to Christianity, Judaizers, Gnostics, Ebionites. Each of these also had their own leadership. The unity that Luke often refers to among Christians was difficult to maintain. The preaching of Jesus and the Scriptures were ambiguous enough to allow multiple interpretations. This is the reason that the “rule of faith” developed in the first centuries. There had to be a standard to evaluate a group’s theology. The dynamic Spirit-led emphasis of the NT turned into the organized structure of the eastern and western church centers. Orthodoxy is a significant issue for those generations removed from the Founder and eyewitnesses.

Act 12:3 “arrest Peter” This is Peter’s third arrest (cf. Act 4:3; Act 5:18). Christians are not spared from persecution.

“during the days of Unleavened Bread” This refers to the Passover Feast (cf. Act 12:4), combined with the Feast of Unleavened Bread, which lasted eight days (cf. Exo 12:18; Exo 23:15; Luk 22:1). Both celebrated Israel’s deliverance from Egyptian bondage. It was celebrated on Nissan 14-21, which would be our March or April, depending on the Jewish lunar calendar.

Act 12:4 “four squads of soldiers” This would mean four squads of soldiers four times a day, or sixteen men. The number shows Herod’s concern over Peter’s possible escape (cf. Act 5:19).

Act 12:5 “prayer for him was being made fervently by the church to God” The church is praying (cf. Act 12:12), but will be surprised when God answers! “Fervently” is a very intense adverb (cf. Luk 22:44). It is used only three times in the NT (cf. 1Pe 1:22).

SPECIAL TOPIC: INTERCESSORY PRAYER

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

This chapter is a parenthesis, describing events in A.D. 14.

about. Greek. kata.

time = season.

Herod. Herod Agrippa I. App-109.

stretched forth his hands = put to his hands. Compare Luk 9:62, same phrase.

vex = maltreat. Greek. kakoo. See note on Act 7:6.

certain. Greek. tis. App-123.

of = of those from the church. App-186.

Fuente: Companion Bible Notes, Appendices and Graphics

1-25.] PERSECUTION OF THE CHURCH AT JERUSALEM BY HEROD AGRIPPA. MARTYRDOM OF JAMES THE BROTHER OF JOHN. IMPRISONMENT AND MIRACULOUS DELIVERANCE OF PETER. DEATH OF HEROD AT CSAREA. RETURN OF BARNABAS AND SAUL FROM JERUSALEM TO ANTIOCH.

Fuente: The Greek Testament

Shall we turn now in our Bibles to Act 12:1-25 .

Now about that time Herod the king stretched forth his hands to vex certain of the church ( Act 12:1 ).

There are just a lot of Herods in the Bible and it is a little difficult to keep them all straight. In fact, I don’t expect you to keep them all straight. This particular Herod was Herod Agrippa I. He was the grandson of Herod the Great who was the Herod at the time of the birth of Jesus. Herod the Great had ten wives. One of his wives, Miriam, had a son, Aristopollis that was murdered by Herod the Great, as was Miriam. He felt that they were conspiring against them and so he murdered them both.

There was a saying during the time of Herod the Great that it was safer to be his pig than his son. And he actually murdered several of his sons. Aristopollis was one of them. But before Aristopollis was murdered, he had this son Herod Agrippa. Herod Agrippa I, the son of Miriam, who was a descendant of the Maccabeans. She was a direct descendant of the Maccabeans, which made her a Jewess, but she was married to Herod the Great and so Herod Agrippa I was sort of half Jewish in a sense. He was very interested in the Jewish customs and daily offered a sacrifice according to the Jewish law. He kept the Jewish customs. He spent some thirty years of his early life in Rome, but then came back and loved living in Jerusalem and was seeking to curry the favor of the Jews, living as the Jews lived. And he was highly respected by the Jews. And so this Herod Agrippa I, the grandson of Herod the Great, began to persecute the church just to curry favor with the Jews.

His son, Herod Agrippa II was the one that Paul faced in Caesarea as Paul was actually being interrogated by him in order that they might develop charges against him when he was sent to Nero. For he appealed to Caesar when he realized that he was getting the royal run-around by Festus, a political pawn, and he appealed to Caesar. Festus did not have any charges to send with Paul, and so he had asked Herod Agrippa II, the son of this Herod Agrippa I, to hear Paul’s case in order that they might develop charges against him to send to Nero when he was sent there. So about this time, Herod the king stretched forth his hands to vex certain of the church.

And he killed James the brother of John with the sword ( Act 12:2 ).

James and John were called by Jesus the sons of thunder. They requested one day that they be granted to sit one at the right hand and the other at the left hand of Jesus when He was in His kingdom. And Jesus said, “Are you able to be baptized with the baptism whereof I will be baptized?” And they said, “Yes, Lord, we are able.” Jesus was talking about His death and Jesus said, “Ye shall indeed be baptized with the baptism wherein I was baptized: but to grant to you to sit on my right hand, and on my left, is something really that isn’t really in my jurisdiction, that is given to the Father” ( Mat 20:23 ). So James is now following his Lord in martyrdom, the brother of John.

And when Herod Agrippa saw this pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) ( Act 12:3 )

On the fourteenth of Nissan they began the Feast of Unleavened Bread, and so it was during this Feast of Passover that Peter was arrested. Now according to their law, during the times of the Feast of Passover, they could not have any trial, and so he determined to bring him forth at the end of the Feast of Passover. And you say, “Well, Jesus was tried during the Feast of Passover.” Correct, good students! But it was a thoroughly illegal trial. There were several illegal aspects of the trial of Jesus Christ. But he was intending to bring him forth for judgment and, of course, for execution at the end of the Passover period.

And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him ( Act 12:4 );

Now a quaternion was actually four soldiers. As a rule, a prisoner was chained, his right hand to the left hand of the guard. In Peter’s case, because they wanted to keep him sure, he was chained on both sides to guards, and then there were two guards who would stand watch at the door and four quaternions would mean that there were four groups of four soldiers. They served in three-hour shifts around the clock in guarding the prisoner. So there were sixteen soldiers altogether watching Peter in three-hour shifts, at all times chained to two of them while two were watching the door.

and they intended ( Act 12:4 )

It says Easter there, and that’s a King James translation. They did not know anything about Easter in the early church. The word in the Greek is Passover after the time of unleavened bread. But because Easter takes place during Passover season, because Jesus was crucified at the time of the Passover, He also rose again three days later. And so the Jewish Passover usually coincides closely with our Easter season. And because this was translated by the King James translators in 1600 and by this time this pagan celebration of Ashtar had invaded the church and was changed slightly to Easter instead of Ashtar. The King James translators just translated this word Easter because it does signify that same time of the year.

intending after Easter [or really after Passover] to bring him forth to the people. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off of his hands. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did ( Act 12:4-8 ).

Gird yourself means to tie your skirt on up. When they would gird themselves, and the purpose of it is they would wear these long robes kind of things. Well, it’s hard to run in a robe. I’ve never really tried it, but I can imagine it would be difficult to run in a robe. And so they would gird themselves up, that is, they would take the sash and they would pull the robe up to the knees and then they would tie the sash so that the robe would then be short and they could run faster. So he said, “Gird yourself up.”

Always when you get ready to run, get ready to fight, or get ready to work, you would gird yourself up or get ready to serve. It was a action that you would take in order that you might have greater freedom of movement.

Gird yourself up and tie on your sandals. And so he did. And he said unto him, Put your garment on, and follow me. And so he went out, and followed him; and he knew not that it was true which was done by the angel; but thought he saw a vision ( Act 12:8-9 ).

“It can’t be real. These chains have fallen off; I’m walking past these guards. This can’t be real; it’s just a dream. This is just a vision, it’s not really happening.” That, to me, is very interesting how close the spiritual world was to these men. Where they really didn’t know if it was reality or just some spiritual revelation. But they lived very close to the spiritual world, to the spirit world.

When they were past the first and the second ward, they came to the iron gate that leads into the city; which opened to them of its own accord: and they went out, and they passed through one street; and then the angel departed from him. Now when Peter was come to himself, he said, I know of a surety, that the Lord has sent his angel, and has delivered me out of the hand of Herod, and from all the expectation of the people of the Jews ( Act 12:10-11 ).

Finally, when the angel left and Peter was standing on the street, he said, “Hey, it wasn’t a dream. I am out! Unreal!” And he realized that God had delivered him from the hand of Herod.

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 ( Act 12:12 ).

Now go back to verse Act 12:5 where it says, “But prayer was made without ceasing of the church unto God for Peter.” So Peter came to the house where the prayer meeting was being held. The house of Mary the mother of Mark. John Mark who is the author of the Gospel according to Mark. It is thought that her house was pretty much the headquarters of the church in Jerusalem. In fact, it is thought by some that the upper room was actually in the house of Mary the mother of Mark.

And as Peter knocked at the door of the gate, a damsel came to hearken, whose name was Rhoda. And when she knew Peter’s voice, she did not open the gate for gladness, but ran in [scatter-brained girl], and told how that Peter was standing at the gate. But they said unto her, [You’re crazy.] But she constantly affirmed that it was true. Then said they, It must be his angel ( Act 12:13-15 ).

This, to me, is quite fascinating. Going back to verse Act 12:5 . Peter therefore was kept in prison, but prayer was made without ceasing of the church unto God for him. So he comes to the place where the prayer meeting is being held. They’re all inside praying, “Oh God, help Peter! Oh Lord, deliver Peter” and all. Now Rhoda comes running in and says, “Peter’s out at the gate.” And they said, “You’re crazy!” Isn’t it interesting how much emphasis we often put on faith. “You gotta have faith brother! If you don’t have faith, God’s not going to answer your prayers.”

Let me tell you something. God’s going to do what God wants to do whether you have faith or not. The purposes of God are going to stand. Surely you cannot accuse these people of praying the prayer of faith. Because when they are told that God has answered the prayer, Peter’s at the door and they don’t believe it, they accuse the poor little girl of being crazy. Then they said, “Well, it must be his angel. It must be his spirit. Surely it can’t be Peter!”

But Peter just kept knocking: and so when they opened the door, they saw him, and they were astonished. But he, beckoning unto them with the hand to hold their peace [Don’t make too bit of a stir, fellows. They’ll find out I’m here], he declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James ( Act 12:16-17 ),

Now at this point we are introduced to James, who became one of the leaders in the early church, who was a half brother to Jesus. And he began to take a very strong role of leadership in the early church. James the brother of John has been put to death by Herod. But this other James, who will write an epistle after his name and will take a role of leadership in the council in Jerusalem, is not the James of the gospel, except that Mark does name him as one of the half brothers of Jesus. So introducing you now to James, half brother to Jesus, who will now begin to take a more dominant role in the early church. So Peter says to go show these things unto James.

and to the brethren. And he departed, and went into another place ( Act 12:17 ).

James the half brother of Jesus did not believe the claims of Jesus during His lifetime. In fact, James thought that his brother Jesus was mad, and at one time sought to rescue Him from the crowd. He said, “He’s beside Himself” and they came down to rescue Him. It is said according to the Gospel of the Hebrews, in one of the Apocrypha books, they have James saying after the death of Jesus and before His resurrection that he said, “I will not believe unless I can see Him myself.” And interestingly enough, Jesus, after His resurrection, did appear unto James as Paul tells us in I Corinthians Act 15:7 . He made an appearance to his half brother and after that point his half brother James and His half brother Jude became pillars in the early church.

And so, “Go show these things to James and to the brethren and he departed and went to another place.” He figured that they would be coming to Mary’s house looking for him and so he, no doubt, went to hide out from Herod. So he went to another place.

Now, here we have an interesting enigma. Herod stretched forth his hand against the church and he killed James the brother of John with the sword. And he put Peter in prison intending to bring him forth for trial and execution, but God intervened and miraculously delivered Peter. Question. Why didn’t God intervene and miraculously deliver James? Now don’t try to figure out an answer, because we don’t know.

The ways of God are beyond our finding out. We know that God could have delivered James by a miracle even as He delivered Peter. But for some reason, God did not see fit to deliver James, but allowed James to fall prey to Herod’s sword. Though He did see fit and purpose that Peter should be delivered from Herod’s sword. And I don’t think the prayers of the church were the deciding factor, because as we noted, the prayers obviously were not prayers of faith.

I believe the deciding factor was just the purpose of God, the sovereignty of God. As far as God was concerned, it was James’ time to come home; it wasn’t Peter’s time yet. I believe that all of our lives are bound within the purposes of God and that God knows the day in which He’s going to take me home. It’s all set. God knows exactly the day and the circumstances by which He’s going to take me home. And God has, in the meantime, a work for me to do, and until I have accomplished that work that God has in mind for me to do, God’s going to preserve me and keep me until that day. But the moment I have accomplished that purpose of God and plan for my life, then God’s going to take me home.

In the book of Revelation, chapter 11, we read concerning the two witnesses that come to bare witness during the tribulation period upon the earth. And it says that they have power to call down fire from heaven. They have power to shut up heaven, that it does not rain during this period of their prophecy. And if anybody should try to take them, they can call down fire from heaven and consume them. And yet the scripture said, “And when they shall have finished their testimony,” then the antichrist has power to put them to death, but not until they have finished their testimony.

So obviously God was not yet through with Peter. There was more work for him to do. Thus, God preserved him. However, outside of the council in Jerusalem, this is the last mention of Peter that we have in the book of Acts. Chapter 15 he’ll speak up and again tell how God had led him to the Gentiles, but Peter passes on from the picture. Paul tells us in Galatians how he came to the church in Antioch, caused some trouble that Paul had to rebuke him for. Some of our other records tells us that he went to Rome and was there crucified upside down. And, of course, he wrote his epistles. But as far as the record in the book of Acts, it shifts now from the church in Jerusalem and beginning in with chapter 13, Antioch becomes the center of church activity. Jerusalem passes as the center of the church’s activity and now moves to Antioch, and all of the missionary activity in taking the Gospel into all of the world centers out of the church in Antioch. So meanwhile, back at the prison…

Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter ( Act 12:18 ).

I mean, they woke up and here Peter was gone, and you can imagine the stir that this must have created among these guards to find Peter gone.

And when Herod had sought for Peter, and found him not, he cross-examined the keepers, and commanded that they should be put to death ( Act 12:19 ).

For according to the Roman law, if you were guarding a prisoner and he escaped from you, then you received the sentence that would have been given to the prisoner. Which shows that he was planning to put Peter to death. The soldiers who were the guards over Peter were put to death, taking the sentence that was to be placed upon Peter.

And he went down from Judea to Caesarea, and he stayed there. Now Herod was highly displeased with those that were from Tyre and Sidon ( Act 12:19-20 ):

Cities that exist to the present day that have been in the news quite a bit of late as Israel has gone into southern Lebanon. And we hear almost daily of the tensions that exists with the Israeli occupation forces and the people of Sidon and Tyre today. And these people depended upon Palestine for their food supplies, and so they were pretty much a vassal to Palestine at this time. But Herod was angry with them.

but they came with one accord to him, because they had made a friend of Blastus the king’s chamberlain, and they desired peace; because their country was nourished by the king’s country [or by Palestine]. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a god, and not of a man ( Act 12:20-22 ).

Of course, they were seeking to flatter him in order that they might gain his favor and his help.

And immediately the angel of the Lord smote him, because he did not give God the glory: and he was eaten of worms, and he died ( Act 12:23 ).

According to Josephus, Herod came into the theater there in Caesarea. Now all of you that have visited the Holy Land are familiar with the theater that is in Caesarea. For through the years the theater was covered with sand, and as the result, was well preserved. And in the area around Caesarea they had observed all of these sand dunes, and one day someone started digging down into one of these sand dunes and they found this beautifully preserved Roman theater there right next to the Mediterranean Sea in Caesarea. And so it has been completely excavated around there and partially restored, and it is a very interesting sight and an interesting study in Roman architecture and it gives us a little bit of the culture.

Now according to Josephus, it was into this theater, which is an outdoor theater that Herod came, according to Josephus, with this fabulous robe made of silver cloth. And as he came into the theater, the sun reflected off of this silver cloth. So he came in like a shining god, making this speech to the people and, of course, the people began to cry, “It’s the voice of a god, not of a man!” And because he did not give God glory, he was smitten by an angel and there died.

So the end of Herod Agrippa I. We will deal with Herod Agrippa II, his son, in a few weeks as we move on in the book of Acts.

But the word of God grew and multiplied. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry ( Act 12:24-25 ),

Remember they had taken up an offering. Agabus had come to Antioch and predicted a great drought was going to come, and so they took up a collection to take back to the saints in Jerusalem. So Paul and Barnabas had come back to Jerusalem with this collection that was taken from the church in Antioch. And now Paul and Barnabas are returning back to Antioch, and John Mark, who is a nephew to Barnabas, is returning with them.

“

Fuente: Through the Bible Commentary

Act 12:1. , but [now] at that time) The apostolical Church had rest and persecution blended together, of which, when the one or other much prevails, a more severe Divine judgment either will come or is not present.-, to afflict) The art of the world. Herod did this, influenced by his own mind [over-ruled by Providence], on account of the time [the juncture, which God saw required such a sore discipline,- ], and on account of [the loving purposes of] grace.

Fuente: Gnomon of the New Testament

Act 12:1-2

MARTYRDOM OF JAMES

Act 12:1-2

1 Now about that time Herod-About that time was A.D. 44, as Herods death occurred in this year; Barnabas and Saul came from Antioch to Jerusalem after the persecution by Herod near the close of A.D. 44 or the beginning of A.D. 45. Herod the king, this was Herod Agrippa I, the grandson of Herod the Great; he was ruler over Palestine from A.D. 42 to A.D. 44; he was the son of Aristobulus, the nephew of Herod Antipas, the brother of Herodias, and the father of Herod Agrippa II. He went to Rome at an early age, was educated at the court of Tiberius, and had become a companion of Caligula. He determined to afflict certain of the church. It had been probably more than eight years since the persecution over the death of Stephen ceased with the conversion of Saul; but the disciples were not popular in Jerusalem with either Sadducees or Pharisees.

2 And he killed James-This James was the brother of John and was closely associated with Peter during the personal ministry of Jesus. Peter, James and John formed the inner circle of the apostles. He was the son of Zebedee, and was one of the first disciples of Jesus. At one time James and John were ambitious to be nearest Jesus in his kingdom, and James felt sure that he could drink of the same cup of suffering as Jesus (Mat 20:20-25), and his death shows that he stood the test. James was the first of the apostles to die, and his brother John was the last. The martyrdom of James showed the early disciples that God did not always mean to interpose to deliver the apostles, and also taught them that they were to be partakers of the sufferings of Christ. It is thought that James was killed about the close of A.D. 43. He was killed with the sword. There were four modes of capital punishment in use among the Jews, namely; (1) stoning; (2) burning; (3) decapitation; (4) strangling. Stoning was authorized by the law of Moses; crucifixion was a Roman punishment, and was not practiced save under Roman governors.

Fuente: Old and New Testaments Restoration Commentary

Again persecution broke out in Jerusalem, and the first of the apostolic band suffered martyrdom at the hands of Herod. A revealing sentence concerning Herod is that which declares that when “he saw that it [the killing of James] pleased the Jews, he proceeded to seize Peter also.” This, however, was not permitted by the divine overruling. The prayer of the assembled Church was heard and answered. It may remain to us a perplexing question why James was slain and Peter delivered. There is no explanation. Nevertheless, the revelation of the facts is reassuring. That God delivered Peter proves His power to have delivered James. That He did not deliver James proves that the death of James was also within the compass of His will, and we know that in the great Unveiling all will be seen to have been right.

There is something very graphic in the contrast between the opposing forces which is incidentally revealed. Baffled, angry, conceited, Herod went to Caesarea. There a popular demonstration proclaimed him a god. He did not refuse the description and was smitten. Now notice carefully the statement which follows, and which is introduced by the word “But,” which suggests a contrast. “The Word of God grew and multiplied.” So has it been through all the centuries. Sooner or later, those who have opposed the Christ have been swept aside, while the march of the triumphant Word has never ceased for a moment.

Fuente: An Exposition on the Whole Bible

Loosened Bonds

Act 12:1-12

This Herod was the grandson of Herod the Great. He courted the goodwill of the Jews, though he was dissolute, cruel, and unscrupulous. How wonderful that God can spare from His work men like James, whom it has taken him so long to train!-but doubtless other and higher service awaits them.

A quaternion numbered four: the total number of soldiers that guarded Peter, therefore, would be sixteen, exclusive of prison officials. But a praying household is stronger than the strongest precautions of human might.

God often delays His answers till the eve of our extremity; but Peters sleep is typical of the quiet faith that can trust God absolutely, whether to live or die. When God bids us arise and obey, we must do so without considering the obstructions that confront us. It is our part to arise and gird ourselves; it is for Him to cause the chains to fall off and the iron gates to open. What are iron gates to Him who cleft a path through the Red Sea! The angel guides us super-naturally, only so long as we are dazed and unable to form a judgment for ourselves. As soon as we are able to consider a matter, he leaves us to make use of our God-given faculties,

Fuente: F.B. Meyer’s Through the Bible Commentary

We have in Acts 12 the closing scene in Peters Judean ministry. When we open the next chapter, he recedes into the background and Paul becomes the leading figure. There had been persecution before, and at that time all the disciples had been scattered abroad-except the apostles. We read in Act 12:1, Now about that time Herod the king [this was Herod Agrippa I, the grandson of the Herod under whom our Lord Jesus was born] stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword.

You will remember there were three apostles most intimately linked with our Lords earthly ministry-Peter, James, and John. These three were together with Christ on the mount of transfiguration and in the house of Jairus when Jesus raised from the dead the daughter of that synagogue leader. These three were in the garden of sorrow when He bowed before the Father and cried, If thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. Now one was taken away by death-James the Great (to be distinguished from James the Less, the Son of Alphaeus). Herod saw that the death of James pleased the enemies of the gospel so he proceeded to take Peter also.

Then were the days of unleavened bread, following the Passover, and since Herod did not want to start a riot at such a time he decided to imprison Peter until after the feast of weeks. The kjv says Easter, but in the original it is Pentecost. Then he intended to bring him forth and put him to death. But now we find Gods people using that resource which He has given His own in every trial: Prayer was made without ceasing of the church unto God for him. What a wonderful privilege!

People say sometimes, Why do we need to pray? Does not our gracious God know all about us and what we need far better than we do? But we learn from Gods Word that He has chosen to do in answer to prayer what He might not do apart from prayer. He gives in answer to prayer some things He will not give apart from it-Ye have not, because ye ask not. So prayer is the resource of Gods needy people-prayer for ourselves, prayer in behalf of others.

Here you have the whole church in Jerusalem praying for Peter. And while they were praying, God was working. Things had gone on until it looked as though there was no hope for Peter. God had permitted him to remain in prison many days. He gave no sign, yet all the time He was working. We often say that mans extremity is Gods opportunity. Peter had come to the last night he was to live on earth-if Herods judgment was to be carried out.

Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. This suggests absolute hopelessness. There was nothing Peter could do to free himself-and in that sense this becomes an illustration of the sinners condition. We can see pictured here every one of us in our unconverted days-asleep, indifferent, bound in the chains of our sins, guarded by Satans emissaries, doomed to die. This is the state of man without Christ. Peter was a man who could do nothing for himself, when suddenly a messenger came from Heaven. Thank God, He has sent us a messenger-His own blessed Son! And, behold, the angel of the Lord came upon him, and a light shined in the prison. We read in Psalms, The entrance of thy words giveth light. That is why we preach the gospel and proclaim the way of salvation to men who are sleeping in sin, so they may be brought to the Light and realize their needy condition, and then go on to follow the gleam.

The angel smote Peter on the side. I do not know whether Peter enjoyed that or not! He was sleeping soundly, comfortable even in his chains. And so it is when we seek to bring people to see their lost condition, many of them say, as the sluggard in the book of Proverbs, Yet a little sleep, a little slumber, a little folding of the hands to sleep. Oh, unsaved man or woman, sleeping in your sins, hear me! A little more sleep, a little more slumber-and you will wake up in a lost eternity! Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

Peter was awakened roughly by the angel who said, Arise up quickly. And his chains fell off from his hands. As he acted in obedience to the angels command, though he thought it a vision or a dream, his chains fell off. So it is today when men hear the Word and act on it. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life (Joh 5:24). One of our own dear brethren told me that after having been bound by the chains of strong drink, and useless to himself and everyone else, he came under the spell of the gospel. I heard the Word, and in one moment my chains fell off. I have never again walked the drunkards pathway. That is what the gospel can do for anyone who accepts the message.

And the angel said unto him, Gird thyself, and bind on thy sandals. In other words, You are a free man. Now act as a free man. The angel continued, Cast thy garment about thee, and follow me. First then, the sinner must be awakened; then he is brought to see his true condition and, trusting in his Deliverer, he is to follow Him. In other words, we are to follow Christ because we are saved. We are saved through what He did on Calvarys cross.

And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord (Act 12:9-10).

If Peter had passed through that iron gate the following day in his chains, he would have gone out, under the Roman guard, to the place of execution-to die. That is what Herod intended. But Peter, obeying the word of God, having received the message of the angel, walked through the wards until he came to the iron gate. He might have said, I have no power to open that portal. But in a moment it opened by itself and Peter went through, not to die, but to live and to spend many years in service for the Lord Jesus Christ.

And so it is today: If you and I had passed through the iron gate of death in our sins we would have gone out into everlasting judgment. But thank God, Christ has died for us and therefore His death becomes our death. The iron gate is open and we pass through the gate in Him.

And they went out, and passed on through one street; and forthwith the angel departed from him. Now Peter is alone and for the first time he realizes what has taken place. Up to this moment he thought he was in a dream, but when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all expectation of the people of the Jews. So you have two illustrations here: The illustration of God dealing in grace with sinners sleeping in chains and, on the other hand, you see His marvelous power in delivering His servant in answer to prayer. For while the church was praying, God was working. That is the way it always is. Do you know why we do not see a greater demonstration of divine power among us? Because there is so little prayer. The church was praying and God sent His angel and delivered Peter.

When Peter had considered the situation I think he reasoned something like this: Let me see, where had I better go? I am a marked man, and if I stay in the streets I shall be caught again. I think I shall go to the prayer meeting! That is a good place for a man to go! Peter knew they were having a prayer meeting at the house of Mary, the mother of John Mark, the author of the second Gospel. His mother was apparently very wealthy, and had a large house in Jerusalem in which she set aside one room for prayer.

But now we have a remarkable story of people praying-without really expecting an immediate answer. We are told that As Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda-that is, Rose. I think the gate was probably like one of those doors which you and I have seen in old fashioned barns, where either the upper or lower half opens and the other half still remains locked. Little Rose opened one half and looked out and saw Peter. She became so excited she forgot to open the other half! They were praying, Lord deliver Peter, but when Rhoda ran in and told them that Peter stood at the gate, they said to her in effect, Youre mad. Nonsense! Dont tell us that-we know he is bound in the prison. They argued with her, declaring he could not be there. What an indictment against even praying Christians! Little Rhoda constantly affirmed that it was so. But they said, It is his angel. (They used the word angel for spirit.) In other words, It is his spirit. He has already been executed. Poor Peter has been slain and you have seen his spirit! And all the while Peter continued to knock. I have heard of spirits rapping, but I dont think any ever continued to knock like Peter. By and by someone decided they had better go see what it meant, and when they had opened the door, and saw him, they were astonished. They should have been expecting him: they should have said, We are praying you might be freed and here you are! God has answered prayer.

Have you never had an experience like that where you prayed and prayed and asked God for something, then when He came in grace and answered, you could hardly believe it to be true? You thought there must have been a mistake somewhere. It shows how we dishonor God with our lack of faith. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And knowing that Herod would be desirous of apprehending him again, Peter said, Go show these things unto James, and to the brethren. And he departed and went into another place-just where, we are not told.

Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. When they came to change the guard, I suppose they said, Whatever has happened to Peter? Last night he was sleeping between two soldiers, bound with two chains, and the keepers before the door kept the prison, but now he has disappeared! When word reached Herod, he was furious. He examined the keepers and, tyrant that he was, ordered their execution.

Then Herod went into Caesarea-and here we have an incident of which Josephus also wrote. He tells how the citizens of Caesarea, at odds with Herod, sent for him. To them he delivered a great speech. They then made some kind of treaty and burst into round after round of applause, exclaiming, It is the voice of a god, and not of a man. Instead of denying that and saying, I am just a mortal man; I am not to be worshiped or adored, Herod complacently took all the honor to himself. Because he dared to receive the glory that belongs to God, God smote him. Josephus tells how he was smitten with an incurable disease and died within a few days. Dr. Luke (for remember he was a physician who knew all the facts and understood the malady) told exactly what it was: And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. And so Herod, this bitter enemy of the church of God, perished.

This ends the record of the special work God had given Peter to do in connection with Israel and the opening of the door of faith to the Gentiles. From this time on we see the river of grace becoming wider and wider, deeper and deeper, reaching to the uttermost parts of the earth. The word of God grew and multiplied. Barnabas and Saul, who had gone up to Jerusalem, bringing assistance to those afflicted by the famine, returned from Jerusalem [that is, they went back to Antioch in Syria where that mighty work of God had already begun] and took with them John, whose surname was Mark.This young man was intimately related to Barnabas and so he went along with Barnabas and Saul to enter into the ministry,

Acts 12 is a good reminder of the words of the psalmist-Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me (Psa 50:15).

Fuente: Commentaries on the New Testament and Prophets

Act 12:15

The Blessing of Death.

I. What was the meaning of these strange words-“It is his angel”? It was the opinion of many of the Fathers, and notably of St. Chrysostom, that the saying is a witness to the belief of the early Church in the existence of guardian angels, as if each Christian were under the care of a spiritual being, like the genius of whom the poet Horace writes:

“Natale comes qui temperat astrum”-

a being who was, as it were, a sort of higher self, who guided his life, who was associated with him in every joy and every sorrow, and who, on supreme occasions, but none knew how or when or why, would assume the likeness of his personality. But there is another view, which is the more perhaps to be considered as it is the view of Waterland, expressed in the fifth sermon of his second volume, viz., that when the surviving disciples said of St. Peter, “It is his angel,” they thought that he was dead, and that it was his spirit, or, as we should say, his apparition, which Rhoda had seen and seemed to recognise at the gate. And, if so, one is led in the light of this verse to dwell for a moment upon the laws of communion between the living and the dead; for, perhaps to all of us, there is no more touching subject than this as life grows older, and they whom we loved the most on earth are ever drifting from us to the shadowy land. “It is not only when men are next to us that they are nearest-Nicht nur zusammen wenn sie beisammen sind, as Goethe nobly says in Egmont, but the distant too and the departed are alive for us.” Has God one blessing only-the blessing of life? or is there healing in the wings of the angel of death? Shall we shrink from death as the Greeks in Herder’s simile, like children covering their eyes with their hands, to hide its horror? or may we welcome it as an angel of the All-merciful, although it robs us of our best and best-beloved, and say in the spirit of St. Francis, “My sister Death”?

II. There are some purposes which cannot be wrought out by life, but must needs be accomplished by death. It is not the faiths for which men are ready to argue, although they forge never so cunning a chain of arguments; it is the faiths for which they die that conquer the world. God buries His workmen, but carries on His work. Nay, He makes their very death a strength and solace to the generations which are the heirs of their high purpose.

J. E. C. Welldon, The Spiritual Life, p. 193.

Fuente: The Sermon Bible

CHAPTER 12

1. The great Persecution by Herod Agrippa I (Act 12:1-5).

2. The miraculous deliverance of Peter (Act 12:6-17).

3. The Presumption and Judgment of Herod (Act 12:18-23).

4. Barnabas and Saul returning to Jerusalem (Act 12:24-25).

With this chapter we reach the conclusion of the second part of this book. Jerusalem had heard the second offer concerning the Kingdom, and mercy was ready even for the murderers of the Prince of Life. But that offer was rejected. Stephens testimony followed by his martyrdom marked the close of that second offer to the city where our Lord had been crucified. Then broke out a great persecution, and they were scattered abroad except the Apostles. From our last chapter we learned that others who were driven out of Jerusalem preached the Word in Phenice, Cyprus and Antioch. The twelfth chapter, with which this part of Acts closes, is an interesting one. It is not only interesting on account of the historical information it contains, but also because of its dispensational foreshadowing. Once more we are introduced to Jerusalem and see another great persecution. The wicked King is reigning over the city. James is killed with the sword, while Peter is imprisoned but wonderfully delivered; the evil King, who claimed divine power and worship, is suddenly smitten by the judgment of the Lord. Then the Word grew and multiplied, Barnabas and Saul returned from Jerusalem to Antioch, from where the great missionary operations were soon to be conducted. The events in Jerusalem, James martyrdom under King Herod, Peters imprisonment and deliverance, as well as the fate of the persecuting King, foreshadow the events with which this present age will close. After the true church is taken from the earth, that is when 1Th 4:16-17 is fulfilled, the great tribulation will take place. While great tribulation and judgment will come upon the whole world, the great tribulation will come upon the Jewish people who have returned in part to their own land. In the midst of the masses of unbelieving Jews, there will be found a remnant of God-fearing Jews, who are converted and bear testimony to the truth. A wicked King, the man of sin, the false Messiah, will then be in power in Jerusalem. Part of that Jewish remnant will suffer martyrdom; these are represented by James, whom Herod, the type of the Antichrist, slew. Another part will be delivered as Peter was delivered. Herods presumption and fate clearly points to that of the Antichrist (2Th 2:3-8). All this may well be kept in mind in the study of this chapter in detail.

Interesting is the account of the prayer meeting held in behalf of Peter. When God had answered their prayers they were reluctant to believe it. Not one of the company believed that Peter had been released. Rhoda was the one who believed that it was Peter. And this is undoubtedly the reason why her name is mentioned in this book. The poor maid, perhaps a slave girl, pleased God because she had faith. While there was great earnestness in that prayer meeting, when the prayer was answered, unbelief manifested itself.

Fuente: Gaebelein’s Annotated Bible (Commentary)

36. THE GOOD PROVIDENCE OF OUR GOD

Act 12:1-25

Nothing is more comforting and beneficial to believers than a clear understanding of and confidence in God’s providence. “A firm faith in the universal providence of God is the solution of all earthly problems. It is almost equally true that a clear and full apprehension of the universal providence of God is the solution of most theological problems” (B. B. Warfield).

DIVINE PROVIDENCE is God’s sovereign rule over all things. It is God’s government of his creation. In providence God graciously and wisely brings to pass all that he purposed in eternity and all that he has promised in the Scriptures. Predestination (Rom 8:29-30; Eph 1:5; Eph 1:11) is the sovereign, eternal purpose of God. Providence is the unfolding of that purpose in time. It is God’s sovereign, absolute arrangement and disposal of all things for the eternal, spiritual good of his elect and the glory of his own great name (Rom 8:28; Rom 11:36).

“ALL THINGS ARE OF GOD” (2Co 5:18). Learn that and you have learned the only thing that can sustain your heart in peace when your life is full of trouble. Faith in God’s sovereign providence is the only antidote there is to anxiety and fear. “Happy is the man,” wrote William Couper, “who sees God employed in all the good and ill that checkers life.”

Acts 12 exemplifies and illustrates God’s wise, adorable, and good providence in a very instructive manner. Herod the king had killed James, the brother of John, and was about to kill Peter. But the angel of the Lord delivered Peter from Herod’s sword. The purpose of this study is to demonstrate clearly the fact that God’s providence wisely and graciously ruled in all the events recorded in these twenty-five verses. The death of James, the arrest of Peter, the prayers of the church, the deliverance of Peter by the angel, and the death of Herod were all the works of God’s good providence. The events of this chapter demonstrate the glorious sovereignty of our God in all things (Psa 115:3; Psa 135:6; Isa 14:24; Isa 45:7; Isa 46:9-10; Dan 4:34-37). This chapter is an illustration of Psa 76:10, where it is written, “Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.”

DIVINE PROVIDENCE BROUGHT A TERRIBLY PAINFUL TRIAL UPON THE VERY PEOPLE WHO WERE THE OBJECTS OF GOD’S ETERNAL LOVE (Act 12:1-4). God sent famine throughout the world in the days of Claudius Caesar and Herod Agrippa began to persecute the church. It was his intention to destroy the body of Christ, just as his predecessor had tried to destroy Christ himself by murdering all the male babies in the land of Juda (Mat 2:16). He had already killed James, the brother of John. That pleased the Jews so much that he had Peter arrested, planning to kill him after Easter, the Passover.

God’s saints are not sheltered from trials and heartaches in this world. They suffer all the common trials of men. When the drought and famine came, it came upon both the righteous and the wicked. The fact is, as long as we live in this sin-cursed world we will suffer the consequences of sin, just like all other people. Believers as well as unbelievers get sick, endure sorrow, and die. Faith in Christ does not eliminate pain in life! In addition to the ordinary trials of life, believers suffer the reproach of the gospel for Christ’s sake (Mat 10:22; Mat 24:9; Mar 13:13; Luk 21:17). It is not possible to faithfully confess Christ and the gospel of God’s free and sovereign grace in him without incurring the wrath of those who hate him (Joh 16:33). The cross of Christ is offensive to men (Gal 5:11).

The believer knows that his trials, whatever they are, are sent of God (Job 2:10). Nothing happens in this world except that which our God has decreed for the good of his people. Our God rules all things in this world, the elements of nature, the thoughts of men, and the deeds of all his creatures (Pro 16:1; Pro 16:4; Pro 16:9; Pro 16:33; Pro 21:1). Let every tried believer be assured of these five things:

1. God sent your trial (Rom 8:28).2. God will sustain you through your trial (1Co 10:13).3. God will be with you in your trial (Isa 41:10).4. God will bring your trial to a good end (1Pe 1:7).5. God will get glory to himself through your trial (Rom 11:36).

THE TRIAL OF PROVIDENCE CAUSED GOD’S SAINTS TO SEEK HIM IN PRAYER (Act 12:5; Act 12:12). Our trials are ordained of God for many reasons. Just as fire purifies gold, the believer’s trials have a sanctifying effect upon him. One blessed result of earthly woes is this: They cause believers to pour out their hearts to God in prayer (Psa 107:1-31). When Peter was cast into prison “prayer was made without ceasing of the church unto God for him.”

“God in Israel sows the seeds of affliction, pain and toil;

These spring up and choke the weeds that would else o’erspread the soil;

Trials make the promise sweet; Trials give new life to prayer;

Trials bring me to His feet, lay me low, and keep me there.”

FAITH IN GOD’S GOOD PROVIDENCE GAVE PETER CONFIDENCE, ASSURANCE, CONTENTMENT, AND PEACE IN THE MIDST OF GREAT ADVERSITY (Act 12:6). Peter was scheduled to be executed by a cruel tyrant, but he was peaceful, so peaceful that he slept soundly on the eve of his scheduled execution. He slept so soundly that the angel had to hit him on the side to wake him up. How could he have been so tranquil, so peaceful, so free of care? He believed God! Peter lived by faith. He knew three things which enabled him to sleep peacefully in the midst of great adversity: (1) He belonged to God. By election, redemption, and regeneration God had made Peter his. (2) He was in the hands of God. Peter was in the hands of God’s care and his persecutors were in the hands of God’s control. (3) God had promised to do him good. If the Lord delivered him, that would be good. He would go on serving his Master. If Herod killed him, that would be better. He would go to be with his Master (Rom 8:31; Psa 56:3).

THE SAME HAND THAT DELIVERS GOD’S ELECT, DESTROYS HIS ENEMIES (Act 12:7; Act 12:23). The angel of the Lord was sent to deliver Peter and to destroy Herod. Both men were smitten by the same angel, but one was saved by him and the other slain. So it is with God’s providence. God’s providence toward his elect is all mercy. Toward those who believe not, it is all wrath (Psa 92:1-15). The angels of God are messengers of mercy to serve and protect God’s chosen sons and daughters (Heb 1:14). But to the reprobate they are messengers of wrath and executioners of justice (Mat 13:41-42).

BECAUSE OUR GOD SOVEREIGNLY RULES ALL THINGS IN PROVIDENCE, WE ARE ASSURED THAT HIS PURPOSE OF GRACE SHALL BE ACCOMPLISHED (Act 12:24-25). Acts 12 begins with Herod fighting against God, trying to stop the spread of the gospel. It ends with Herod being slain by God and the gospel spreading triumphantly. So it shall be until the end! The church of God is safe, the gospel of God is safe, the glory of God is safe, because God is on his throne! John Newton once wrote, “If you think you see the ark of God falling, you can be sure it is due to a swimming in your head.”

Fuente: Discovering Christ In Selected Books of the Bible

Herod

Herod Agrippa I., grandson of Herod the Great, (See Scofield “Mat 2:1”), a strict observer of the law, and popular with the Jews, see Act 12:21.

Herod Agrippa II., Paul’s Agrippa, was his son.

Fuente: Scofield Reference Bible Notes

Cir, am 4048, ad 44

stretched forth his hands: or, began, Act 4:30, Act 9:31, Luk 22:53

to vex: Mat 10:17, Mat 10:18, Mat 24:9, Joh 15:20, Joh 16:2

Reciprocal: Gen 37:22 – lay 1Sa 17:36 – seeing Job 15:25 – he stretcheth Psa 2:2 – kings Psa 55:20 – put Psa 92:8 – art most Jer 26:23 – who Mat 2:15 – until Mar 3:17 – James Mar 13:9 – take Luk 11:49 – and some Luk 21:12 – before 1Th 2:14 – even

Fuente: The Treasury of Scripture Knowledge

THIS CHAPTER HAS somewhat the nature of a parenthesis. We are again carried back to Jerusalem, to hear of Herods persecution of the saints, and of how God dealt with him. James the brother of John fell a victim. He was one of the three specially favoured on the mount of Transfiguration, in Gethsemane, and on other occasions. Why the Lord did not interfere on his behalf, as He did for Peter, who can tell? But He did not, and the first of the Apostolic band fell. Herod was cultivating the favour of the Jews, just as Pilate was when he crucified the Lord; and, seeing that the Jews were pleased, he proceeded to arrest Peter. So again we find the Jew playing the part which has brought upon them wrath… to the uttermost, according to 1Th 2:14-16.

Peters arrest sent the church to its knees. Their appeal was to God and not to man. The last twelve words of verse Act 12:5 set forth in a remarkable way the essentials of effectual prayer. It was to God, and therefore real prayer. It was of the church, and therefore united prayer. It was for him, and therefore definite-not wandering away over a hundred and one requests, but concentrated on a special object. It was without ceasing, and therefore fervent and importunate-the kind of prayer that obtains answers, according to Luk 18:1 and Jam 5:16. The prayer of the church brought an angel from heaven to deliver.

Herod had his prisoner in the hands of sixteen soldiers, in chains and behind bars and bolts: rumours as to previous deliverances had possibly reached his ears. All these things were as nothing before the angel, and Peter was conducted forth to freedom. Many were still praying in the house of Mary, mother of Mark and sister of Barnabas. Thither Peter betook himself. While they were still beseeching God for Peters deliverance the delivered man knocked at the door. Lo! the answer to their prayer was there. They could hardly credit it, and in this they were very like to ourselves. Gods answer went beyond their faith.

The Jews were disappointed and Herod was baulked of his prey. The only people who died the next day were the unfortunate soldiers responsible for Peters safe keeping.

But God had not finished with Herod, though Herod was finished with Peter. The wretched king glorified himself before the people of Tyre and Sidon with the throne and apparel of royalty and a public oration. It was a huge diplomatic success, and the people accorded to him, and he accepted, honours due to a god. At that moment the angel of the Lord smote him. He, a mere mortal, accepted honours that were due to God. Today powerful, yet mortal, men are coming very near to doing the same thing, and we may yet see them also disappear in miserable fashion from the stage of life.

Twice in this chapter do we get the angel of the Lord smiting. He smote Peter on the side, and in result he raised him up. He smote Herod, and instantly laid him low, for he was eaten of worms, and gave up the ghost. Human flesh has often been eaten of worms after death, but in Herods case it was before death. A more horrible end could hardly be conceived. With James, Herod was allowed to have his fling; with Peter, he was foiled; and then God made a fool of him, requiring his soul amid scenes of indescribable misery and anguish.

Verse Act 12:24 supplies us with a striking contrast. As the worms grew and multiplied in Herods wretched body so did the Word of God grow and multiply in the hearts of many. When it pleases God to overthrow an adversary He need not exert Himself: a few worms will suffice to accomplish His end. The Word of God is that which accomplishes His end of blessing in the souls of men.

Verse Act 12:25 picks up the thread from the last verse of the previous chapter. Barnabas and Saul had gone to Jerusalem with the gift from the Antioch saints, and having fulfilled this service they returned, taking Mark with them. As we open the next chapter, our thoughts are centred once more on Antioch and the work there.

Fuente: F. B. Hole’s Old and New Testaments Commentary

But Prayer

Act 12:1-11

INTRODUCTORY WORDS

Peter was in prison. Herod emboldened by the fact that his killing of James had pleased the Jews, proceeded to take Peter also. His purpose was to kill him after Easter.

Peter had no power over the king. The saints who loved Peter had no prestige with those in authority, nor did they have any money to buy favor. Every avenue of human help was barred.

Peter was in prison, but prayer was made unto God for him. The saints were helpless to aid Peter, but prayer was made unto God. The result was that the prison bars were thrown back and the Apostle was set free. Man’s extremity proved God’s opportunity.

Elijah had no power over Ahab. However, when Elijah prayed the fire of God descended and the victory came.

Believing prayer is the greatest power which has ever been given unto man. It is the tie that links Omnipotency to impotency. It is the channel that brings power down from Heaven. Prayer accomplishes things. Prayer works miracles.

When “but prayer” is followed by men, then God begins to work Prayer couples man to God. Prayer is the ladder which spans the space between earth and Heaven; and upon that ladder God descends with needed help to man.

In the case of Peter, we read, “But prayer was made without ceasing * * unto God.” It was not merely prayer, but it was continued prayer, unwearied prayer, importunate prayer that opened Peter’s prison bars.

The greatest victories of the Church have been won by prayer. The Lord needs “prayers” as well as preachers. We rightly link the expression “but prayer,” to that other expression “but God.” When prayer moves, God moves.

There is a little expression relative to the transfiguration of Christ which is apropos-“As He prayed, the fashion of His countenance was altered, and His raiment was white and glistering.” Here is a novel result of prayer. Prayer not only works, but prayer transforms the one who prays. He who prays may open prison doors and reach even to the far-flung fields where missionaries labor for Christ; he may also, as he prays, find his own face lighted with the glory of God.

Prayer throws open prison doors on earth; it likewise throws open doors of blessing in Heaven. The earth doors were thrown back through prayer that Peter might pass out. Heaven’s doors are thrown back through prayer that we may enter in and rejoice in visions of celestial glory.

Prayer opens prison doors in order that we may go out and serve. Prayer opens Heaven’s doors in order that we may go out and shine. When God through prayer gives us glimpses of Heaven and we are bathed in the light of those higher realms, we must carry the blessings of that hour down into the valley of the world’s need.

“In the secret of His presence,

How my soul delights to hide;

Oh, how precious are the lessons

Which I learn at Jesus’ side;

Yet, whene’er I leave the presence

Of that blessed meeting place,

I must mind to bear the image

Of the Master, in my face.”

I. ON THE MOUNTAIN TOP (Exo 34:2)

David said, “Evening, and morning, and at noon, will I pray.” Of the three times best suited for prayer, the morning is, no doubt, the best.

God said unto Moses, “Come up in the morning * * and present thyself there to Me in the top of the mount.”

In the morning hour, there is a stillness and a quietness which draws the soul to God. In the morning hour the mind is clear, and the body rested from the weariness of the toil of yesterday. He who brings himself into the presence of God every morning, will find his whole day made the better thereby.

On the mountain top is a wonderful place for prayer. Let the morning be the hour, and let the mountain top be the place. The mountain top stands for seclusion, for rarified air, for clearness of vision for unembarrassed fellowship. Some one has said, “Give God the blossom of the day. Do not put Him off with faded leaves.”

Jesus Christ delighted in going up into the mountain apart to pray. He delighted in the solitude which the mountain afforded Him. We read, “And when evening was come, He was there alone.”

It is only when we are apart from others that we can have the sweetest and most profitable fellowship with God. An actual mountain top is not always available. When such is the case, we may remember the words of our Lord, “Enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret.” The chief necessity is solitude, a fellowship unbroken by contact with men.

“Still, still with Thee, when purple morning breaketh,

When the bird waketh, and the shadows flee;

Fairer than morning, lovelier than daylight,

Dawns the sweet consciousness, I am with Thee.”

II. THE CALL TO QUIETNESS (Psa 46:10)

“Quietness” is almost a lost art, and yet, God has said, “In quietness and in confidence shall be your strength.”

We gather from our text that the only way to know God is by being still. The music of His presence is exceeding beautiful, though exceeding soft.

He whispers to me in the twilight,

And comforts me with words of cheer,

He whispers in the still of midnight,

And tells me, Hush! for I am near.

There is a power in quietness that the soul never finds any other where. “The Lord is in His holy Temple: let all the earth keep silence before Him.”

It was not in the earthquake, nor in the great wind that the Prophet heard his Lord. It was not in the fire that God spoke. It was after the earthquake, and after the fire, that there came a sound of a still small voice. God was in that voice of quietness.

III. WITHOUT ANXIETY (Php 4:6)

He who would learn to pray should learn first to be without anxiety. There is no need to excuse ourselves for our nervousness and fretfulness, God says, “Be careful for nothing.”

We all have our testings and our trials, our difficulties and our disappointments. Yet, we should never be perturbed. The Lord Jesus stood as a sheep before its shearers, dumb.

It is only when our spirit is quiet and restful that we can enter into the deepest fellowship with Christ. The Lord lives in the realm of peace. He is Peace, and He stands ready to impart peace.

When the Holy Spirit wrote through Paul, He seemed to give to us the antidote for anxiety. He said, “Be careful for nothing; but in every thing by prayer and supplication.” Instead of fret and worry, there should be prayer.

“Casting all your care upon Him, for He careth for you.” In prayer let us cast our care upon the Lord, there is, then, no place left for anxiety.

The admonition of our text grows upon us. Let us state it in a way that you may grasp it. (1) In nothing be anxious. (2) In everything by prayer. (3) With thanksgiving. (4) And the peace of God * * shall keep your heart.

Do you get the progression? First, Anxiety and care are set aside. Second, Prayer and supplication take the place of anxieties. Third, The result is that thanksgivings, instead of murmurings and complainings abound. Then, Fourth, The peace of God, which passeth all understanding, garrisons the heart and mind in Christ Jesus. Let us examine our hearts to see if there is ought of anxiety dwelling there.

IV. THE SPIRIT HELPETH OUR INFIRMITIES (Rom 8:26-27)

Where is he who, from the depths of his soul, has not cried, “Lord, teach us to pray”? When the disciples heard their Master pray, they felt that they had never prayed. When we read the Word concerning the life of prayer, and when we think of saints who have truly known how to pray, we cry again, “Lord, teach us to pray.”

The Lord gives us some comforting thoughts concerning prayer. He tells us that the Spirit will help our infirmities. If we know not what to pray for as we ought, He tells us that the Spirit will make intercession for us with groanings which cannot be uttered.

How grateful we are because God helps us to pray! He teaches us how to pray, and then He places within us the Holy Spirit who burdens our soul with prayer. As we come to the end of our own strength in our prayer life, we learn to cast ourselves upon the Lord, and then we discover the secret of “praying in the Spirit.”

Our verse says, “We know not what we should pray for as we ought.” Sometimes we pray for patience, when we should, in fact, have prayed for tribulation, for tribulation worketh patience. Sometimes we pray for faith, when we might better have prayed for those testings of life, and revelations of God, which produce faith.

V. LET US COME BOLDLY (Heb 4:14-16)

If we were to approach the Father in our own name, or by virtue of our own accomplishments, we could never be bold in prayer. When we remember, however, that we have a great High Priest, Jesus, the Son of God, and that we approach God in Him and through Him, we may come boldly unto the thorne of Grace. Jesus Christ is our Advocate. He ever liveth to make intercession for us.

Let us give a warning. It is quite possible that we may grow weary in prayer, just as our blessed Lord is about to grant us His blessing. Daniel had prayed, and for three weeks the answer was delayed. Suppose that Daniel had grown weary in prayer, and had turned away from the passion of his longing heart; would God then have sent the illumination to his soul?

We must not faint in prayer. Our Lord is managing our affairs, and He is working out the victory with which the Holy Spirit had burdened us, and soon the answer will come.

Let us give you the marginal reading of Psa 37:5, “Roll on Jehovah thy way.” If the Lord Jesus represents us at the throne of God, why not bring our care to Him, and leave it there. If He is managing our affairs why should we manage them? This is the evident thought of the Spirit, when He says, “Trust in the Lord with all thine heart; and lean not unto thine own understanding.” We need to acquaint ourselves with God. We need to trust Him, to roll our way upon Him. Commit thy way unto the Lord. This is the call of God, Commit means, cast it there, and leave it there.

VI. HE WENT TO MEDITATE (Gen 24:63)

Isaac went out into the fields at eventide to meditate. Here is a phase of prayer that must not be overlooked. Prayer is not supplications, alone; prayer is not praise, alone, or worship, alone. Prayer is that communion of spirit with Spirit, which may not even be expressed in words.

Prayer carries us into the secret of His presence. Prayer delights, with lips closed, to gaze in rapture upon the Beloved. Prayer loves to think upon the One who is holy, and just, and true.

Prayer cultivates a spirit of reflection; it delights in basking under the sunshine and the glory of His face.

“In the secret of His presence,

How my soul delights to hide,

Oh, how precious are the lessons

That I learn at Jesus’ side.”

As we meditate upon Him, we learn to know Him; and, knowing Him, we learn to love Him; and loving Him, we learn to trust Him.

Meditative prayer carries an inexpressible benefaction with it. It is there, in the lofty heights of communion, that we behold with open face the glory of the Lord. It is there, that, beholding Him in all of His beauty, we are transformed into the image of the Lord, from glory to glory, even as by the Spirit of the Lord. As we meditate upon Him, we become like Him.

VII. SERVING WITH PRAYER (Luk 2:36-37)

Anna was a prophetess. She departed not from the Temple, “But served God with fastings and prayers night and day.” It is not praying alone, but it is praying with serving. It is not serving alone, but serving with praying. What God hath joined together, let not man put asunder.

It was when they had prayed that the Spirit began to work for them and through them. To work without prayer is to work without power. To work without prayer is to work in the energy of the flesh-to serve without the Spirit.

Great in intercession, is to be great in service.

Before the Lord appointed the Twelve, He spent the night in prayer with God. Before Pentecost and its thousands baptized, there was the waiting of the disciples in ten days of prayer.

When the Church loses the art of praying, it loses the place of serving. Prayer links man’s nothingness to God’s Almightiness. Prayer is the confession of man’s dependence upon God. Prayer is faith’s acknowledgment of God’s power through men. Prayer, therefore, is the plea for God’s presence, and protection, and provision of our need.

Prayer says, I am not alone, for God is with me. Prayer reaches up into Heaven, and brings God’s blessings down to earth.

Let us watch unto prayer. Let us pray without ceasing. Let us give ourselves continually unto prayer. “Elias was a man subject to like passions as we are, and he prayed.”

AN ILLUSTRATION

THE HUNTING DOG

“A good dog hunts by sight as long as he can see his game; but when that is lost he hunts by scent,” “So in prayer we are to pursue the blessing while we are encouraged to seek it, but we are not to cease when the likelihood of success is gone. We must hunt by a spiritual scent when sight quite fails us. The odor of the promise must direct our way when the mercy is numbered with the ‘things not seen as yet.’ It would be a sad degeneration if faith became nothing better than a conclusion drawn from preponderating probabilities: we must hope against hope, and believe in the truth of the promise against all likelihood of its performance, or we know nothing of the crown and glory of faith.

“O for a quick nostril, that we may follow after those Heavenly things which the eye seeth not and the ear heareth not. These will repay the chase; whereas the things seen of the eye turn out, when overtaken, to be mere gaudy butterflies which are spoiled in the act of grasping them.”

Fuente: Neighbour’s Wells of Living Water

Act 12:1. This was Herod Agrippa, I, the grandson of Herod the Great. After a career of “ups and downs” with various powers, he was finally placed in a ruling position over Palestine by authority of the Roman Emperor. His idea in vexing persons of the church was to win the favor of the Pharisaic Jews. (See verse 3.)

Fuente: Combined Bible Commentary

Act 12:1. Now about that time. The events related in this twelfth chapter took place in the year 44. Paul and Barnabas were then on their mission, bearing alms from the Christians in Antioch to the Church of Jerusalem and Palestine. The famine alluded to (chap. Act 11:29-30) happened after the death of Herod.

Herod the king. Herod Agrippa I. was the grandson of Herod the Great, and was brought up at Rome with Drusus and Claudius, but he fell into disgrace with the Emperor Tiberius towards the end of his reign. He was imprisoned, but released by Caligula on his accession. The new emperor treated him with distinguished honour, changing his iron chain for one of gold of equal weight. He bestowed on him the tetrarchies of Philip and Lysanias, with the title of king. To these countries this emperor subsequently added the territories ruled over by Herod Antipas, when the prince with his wife Herodias fell into disgrace with Rome. King Herod Agrippa had the good fortune to render some considerable services to Claudius, who in return, on his accession to the empire, added to the extensive dominions bestowed by his predecessor Caligula, the wealthy provinces of Judea and Samaria; so that, in the year 41, this prince ruled over a kingdom equal in extent to the dominions of the great Herod his grandfather.

The descent of the princes of the Herod family has in all times been the subject of much dispute. One tradition represents Herod I. as the grandson of a slave; another, probably invented by the jealous partisans of the royal house, relates how the Herods were descended from one of the noble Hebrew families which returned from Babylon. It is far more probable, however, that they were of Idumsean descent. These Idumans had been conquered and brought over to Judaism by John Hyrcanus B.C. 130, and from that time they seem to have been steadily constant to the Hebrew religion, and to have styled themselves Jews.

King Herod Agrippa I. in many particulars adopted a line of policy quite different from that followed by the other princes of his house. His wish was in all things to conciliate and win the heart of the Jewish people.

He appears to have succeeded to a considerable extent, and Josephus describes him as a generous and able monarch. The Jewish historian evidently wrote of this Herod with a strong bias in his favour, and his partial estimate of his character must be received with great caution. A curious legend related by Jost (Geschichte des Judenthums) well illustrates the ruling passion of the king, and the warm feelings of the Jews towards him: Once, when reading in a public service (Deu 17:15) one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother, Agrippa burst into tears, whereupon the people cried out, Be not distressed, Agrippa, thou art our brother.

At this time both the ruling parties in Jerusalem were bitterly hostile to the followers of Jesus. The Pharisee who at first, in his hatred to the Sadducee who filled the chief place in the Great Council at the time of the trial and crucifixion of Jesus, was inclined to favour the new sect, had come to dread the rapidly-increasing congregations of the Nazarenes. Pharisee and Sadducee now joined together in a common hatred of a sect whose rapidly-advancing prosperity was dangerous to the very existence of Judaism.

The rest which the Church enjoyed (Act 9:31) was in great measure owing to the hostile and insulting policy of Rome in the reign of Caligula. The Jewish rulers were too uneasy and alarmed for themselves and the Temple to have any leisure to devise a special persecution against the followers of Jesus; but now a new era had commenced for Israel. Once more and (though they knew it not) for the last time, the ancient monarchy was united under the sceptre of one sovereign, who, thanks to his private friendship with the emperor, was allowed to rule the ancient people, and who, while still under the protection of the awful name of Rome, was apparently independent: and, as it happened, this sovereign so favoured of Rome was intensely desirous to win for himself popular favour among the Jews. No policy was more likely to secure this, than to persecute and attempt to stamp out that increasing sect which was so hated and dreaded by all the Jewish party rulers. This was the reason why Herod stretched forth his hand to vex certain of the Church. The persecution of A.D. 44 was the greatest danger to which the Church of Christ was ever exposed. In that year its relentless enemies, the judges of the Sanhedrim, both Pharisee and Sadducee, were united against their common Christian foes. For a brief moment, after centuries of captivity and bitter national misfortune, a Jew was again master in the Holy Land, a favourite of Caesar, and one who intensely longed to be considered a true Jew, was king. It seemed likely that the whole power of the nation, supported by the authority of Rome in the background, would be devotee to the destruction of the Christian sect.

In the year 44 the work was begun in good earnest. As far as men could see, there was no help for the doomed Nazarene. Before the year closed, however, the kingfrom whom the Jews hoped so muchwas dead; stricken in the height of his power and magnificence by a terrible and mysterious disease, King Herod passed from the scene. The policy of Rome, or the caprice of the Csar, gave him no successor; once more the Holy Land was degraded to the rank of a mere province of the great empire. No Jewish sovereign after King Herods death has reigned over the Jewish people.

The rulers in Jerusalem were never able again to organize a general persecution of the Christians, and after the death of Herod, and the consequent downfall of their hopes, the relations between the Roman and the Jew became each year more hostile. In less than thirty years from this time we read of the awful fate of the sacred city, and the final dispersion of the people.

Fuente: A Popular Commentary on the New Testament

Subdivision 6. (Act 12:1-25.)

Israel in full unbelief under their apostate king; but with God’s hand over it.

1. While the Church is thus being enlarged, unhappy Israel becomes only more hostile to the followers of Him whom they have crucified, and a new king (Herod Agrippa I.) rises up to give their enmity effect. Though we may be little able to interpret the details, yet the circumstances undoubtedly suggest an anticipation of the last days, when the lawless king will exalt himself against God, assuming for himself divine honors. We have here, also, in effect, the slain and the spared remnant represented in the opposite lot of James and Peter: the one given up, as it might seem, so strangely, his service but begun, to a violent death, while for the other an angel must be sent from heaven, to rescue him in a wonderful manner “from all the expectation of the people of the Jews,” about to glut their evil desire with the death of another apostle of Jesus. Yet James was one of the three specially in the Lord’s confidence, along with John and Peter. His life is to us a blank, and his day went down at noon! How little can we see of the divine ways! and, if we judge a course merely by its results, how surely shall we misjudge! In the events to which we seem to be looking forward here, those that are martyred under the beast have their part in the first resurrection (Rev 20:4-6); while the spared remnant has but its portion on earth: and thus will eternity reverse our present apprehension of how many things!

The story of Peter’s deliverance is told vividly and in detail; but while it yields much food for meditation, it scarcely requires an interpreter. It may appear even too far out of the usual course of God’s ways to find ready application to our common lives; yet it is the same God with whom we have to do; and, if we had but skill to trace His ways with us more; we might find more reason to wonder at the essential resemblances than to be perplexed at the apparent differences. The veil is over His governmental dealings, for it is a dispensation of faith and not of sight; but it is yet the part of faith to take away the veil, and through all disguises to recognize the well-known features of the Love that seeks to be apprehended by those who are the objects of it; and that before the veil is drawn away, as soon it shall be, and we shall know, even as we are known.

The angels too are still “ministering spirits, sent forth to minister to those who shall inherit salvation;” and we easily remember how in Elisha’s day the eyes that God opened could see the “chariots and horses of fire” round about the man who to common sight looked absolutely unprotected. Did we seek with more longing that intercourse with the unseen which surely we may attain, how would our spiritual vision gain in clearness, what recompense should we have from Him, who still as of old, “satisfieth the longing soul, and filleth the hungry soul with goodness”! There are other prison-doors, and better guarded than these that could not hold Peter, which may need to be loosed for us, that we may go forth into the great spiritual world around us! and the prison perhaps is one out of which, in reality, we have hardly been, or not been, -then most secure, of course, when we scarcely recognize that we are shut in at all, or, therefore, think of deliverance! Perhaps the gates would open to us of their own accord, if we on our part were not so well satisfied to have them shut.*

{*For some reason, the Spirit gives the name of the damsel who announces Peter’s deliverance. It is Rhoda -a rose.

Peter’s angel is evidently to be understood as his spirit, without his body. They thought he had been put to death. S.R.}

2. Israel, as we see; is going onward to doom; yet they have a king under whom now the whole land is once more united. They will in fact have a political revival at the end, when all will seem to be theirs except the life from God without which all is death still, and only worse corruption. The picture of the wilful king is, no doubt, here; as has already been remarked, though it may be slightly drawn. Solemn it is to see, that whether faintly or plainly to be seen, wherever Christ is rejected Antichrist appears. So it ever is: “I have come in My Father’s Name; and ye receive Me not; if another come in his own name, him ye will receive.” In every individual case; such is the spiritual law: and there is nothing arbitrary or strange about it; in it men are but a law to themselves, in fact: there are but these two alternatives; not to choose the one is in itself to choose the other.

Of all this one can say little; however, as to its bearing upon what is before us in the Acts. It is easy to see that we have in this part the divergence of two roads that never can meet. Israel and the Church here part. Save for a moment to reaffirm the freedom of the Gentile from the legal yoke; the history returns no more to Jerusalem, until the last sad days of Paul’s arrest and imprisonment from which he escapes only by the appeal to Caesar, which carries him eventually to Rome itself. Jerusalem and Rome are alike the prisons of the gospel, however much it be true nevertheless, that “the word of God is not bound.” But this lies yet a good way before us.

3. This portion does not close with the death of Herod, but with the increase and multiplication of the word of God; which in fact is now not merely to have large fruit among the Gentiles, but to expand into a glorious revelation of things hitherto kept secret -the manifold wisdom and the marvelous love of God, which is to make the Church for all eternity the temple of His praise.

It is Paul, as we know, who is to be in this respect the “completer” of the word of God (Col 1:25); and it is Paul whose course we are now especially to follow, himself the most perfect display of grace towards the “chief of sinners,” and now to proclaim that grace in an unequalled manner, the record of which we have in his fourteen epistles. The Acts does not give us indeed, in any sufficient manner, the doctrine of Paul. It presents us rather with the character of his work, as we shall see; together with the reception given it by the legalist and by the world, -a lesson for the days since then, by which we must seek to profit, as God may give.

From Jerusalem Barnabas and Saul now return. The ministers of Gentile love to their brethren of the circumcision, the opposition that we shall but too soon see springing up comes from no failure upon the part of him who once wished himself accursed from Christ for his kindred according to the flesh (Rom 9:3). That they would not receive his testimony he had been already warned (Act 22:18); yet his heart could not be kept back in its overflowing affection for them. We are to see how it was repaid, -alas! and yet no wonder; was it not Christ, and Him crucified, whom Paul proclaimed? and to the people who had crucified Him? Such is man! and in the sovereign grace of the God of grace alone is there hope for any.

The mention of Mark as accompanying the return to Antioch has a moral with it, which develops later. He was sister’s son to Barnabas (Col 4:10); and this touch of nature prevails in the end to separate the two zealous laborers with whom he is for the present united. And yet Mark -here the failing servant -is by and by the one who records the Lord’s own unfailing service in the second Gospel; and of whom the untiring Paul will one day say, “He is profitable to me for the ministry” (2Ti 4:11). How will grace triumph at the last over all our failures!

Fuente: Grant’s Numerical Bible Notes and Commentary

Observe here, 1. Satan, the grand enemy of the church of God, never wants instruments for carrying on his persecuting designs against the church; he had many Pharaohs in the Old Testament times, bitter oppressors of the Jewish church; and several Herods under the New Testament; as Herod Antipas, and Herod Agrippa, who were very warm in the worst works, namely, that of persecution. “Herod stretched forth his hands to vex certain of the church;” that is, to kill some, and to imprison others.

Satan’s bloodhounds have such an insatiable thirst after the blood of the saints that they can never be satiated with it, nor satisfied without it. A tyrannical persecutor is like an hydropic person, the more he drinks, the more he thirsts.

Fuente: Expository Notes with Practical Observations on the New Testament

James Killed and Peter Seized By Herod

Sometime near the time Barnabas and Saul were taking the gift from Antioch to Jerusalem, Herod Agrippa decided to inflict pain on certain members of the church. Particularly, it seems, he had in mind the apostles. He first had James, John’s brother, taken captive and killed with the sword. James’ death must have occurred somewhere near 44 A. D., since that is the year Herod Agrippa the First died.

Once Herod saw the political impact of that action, he immediately had Peter imprisoned, intending to put him to death as well. He had Peter arrested about the time of the celebration of the Passover feast, which lasted for some eight days. While he waited for the conclusion of Passover, Herod had sixteen soldiers, divided into four groups of four, to watch the apostle in the prison. He planned to publicly execute Peter on the conclusion of the feast. It seems likely Peter thought of another Passover and the death of his Lord while he waited in prison ( Act 12:1-4 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 12:1-2. Now about that time When Saul and Barnabas were preparing to set out to Jerusalem, to carry thither what had been collected by the Christians at Antioch; Herod stretched forth his hands to vex certain of the church So wisely did God mix rest and persecution, in due time and measure succeeding each other. This was Herod Agrippa, as the Syriac version expressly names him, the former being his Syrian, and the latter his Roman name. He was the grandson of Herod the Great, nephew to Herod Antipas, who beheaded John the Baptist, brother to Herodias, and father to that Agrippa before whom St. Paul afterward made his defence. Caligula made him king of the tetrarchy of his uncle Philip, to which he afterward added the territories of Antipas. Claudius made him also king of Judea, and added thereto the dominions of Lysanias. And he killed James the brother of John Thus was the prediction of our Lord fulfilled, that James should drink of his cup, (Mat 20:23,) and thus one of the brothers went to God the first, the other the last of the apostles. It is a just observation of a judicious writer, that this early execution of one of the apostles, after our Lords death, would illustrate the courage of the rest in still going on with their ministry, as it would evidently show, that even all their miraculous powers did not secure them from dying by the sword of their enemies.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

XII: 1, 2. The historian does not follow Barnabas and Saul in their tour through the districts in Judea, but, leaving them for awhile, introduces a very interesting episode concerning events that were then transpiring in Jerusalem. (1) Now, about that time, Herod the king stretched forth his hand to afflict certain persons of the Church, (2) and killed James the brother of John with the sword. The persecutions which we have hitherto noticed were conducted by religious partisans in Jerusalem, without any active assistance on the part of the civil authorities. We are now introduced to one in which the reigning prince is the leader, while the old enemies of the truth are working behind the curtain, if at all.

This Herod was a grandson of that Herod by whom the infants of Bethlehem were slaughtered, and a nephew of Herod the Tetrarch, by whom John the Immerser was beheaded. He grew up in Rome, where he wasted what fortune he had inherited in princely extravagance; but while doing so he acquired an intimacy with Caius Csar, afterward the famous Caligula of history. When the latter ascended the throne, at the death of Tiberius, he elevated his friend Agrippa, as this Herod was most usually called, to a kingdom, which was subsequently enlarged by Claudius until it embraced all the territory ruled by his grandfather Herod the Great. He was now in the zenith of his power, and living in the utmost magnificence. Why he undertook this persecution it is difficult to tell, unless he was instigated to it by the old enemies of the Church. This appears most probable from Luke’s statement below, that he seized Peter because he saw that the death of James pleased the Jews.

A number of brethren suffered in this persecution, though James the brother of John is the only one who is said to have suffered death. He is designated as the brother of John to distinguish him from the other James, who is the author of the epistle bearing this name. He was the first of the apostles to suffer death, and his brother John was the last. In the death of both were fulfilled the words of Jesus, uttered on a memorable occasion, when they asked him for a seat, one at his right hand, and the other at his left. He asked them if they were able to undergo the immersion which he would undergo. They said, We are able. He replied, You shall, indeed, drink of my cup, and be immersed in the immersion in which I am immersed; but to sit on my right hand and on my left is not mine to give, but to them for whom it is prepared by my Father. As the sword of the executioner was made bare, and the neck of James laid upon the block, he could but remember these words. He understood, too, far better than when he first made the request, what it is to sit at the right hand of Jesus.

Why James was selected for this murderous example, in preference to any other of the apostles, we are not informed; but we have already seen that the brunt of persecution uniformly fell upon those most prominent in the scenes which were the immediate occasion of it. This consideration gives some ground for the conclusion that, though Peter and John had hitherto acted the most prominent part in Jerusalem, at this time James stood in the foreground in the conflict with the unbelieving Jews.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Acts Chapter 12

Herod, to please the Jews, begins to persecute the assembly in that city. We may remark here, that the company of believers at Antioch are also called the assembly (church), which is the case nowhere else as yet. All were accounted as forming a part integrally of the work at Jerusalem, (18-) even as all Jews were in connection with that centre of their religious system, however numerous their synagogues or great the influence of their rabbis. Every Jew, as such, sprang from Jerusalem. Barnabas and Saul assemble with the church or assembly at Antioch. A local assembly, conscious of its existence-distinct from, while connected with, Jerusalem-has been formed; and assemblies without a metropolis begin to appear.

To return to Jerusalem. Herod, an impious king, and in certain respects a type of the adversary-king at the end, begins to persecute the faithful remnant at Jerusalem. It is not only the Jews who are opposed to them. The king-whom, as Jews, they detested-unites himself to them by his hatred to the heavenly testimony, thinking to win their favour by this means. He kills James, and proceeds to take Peter and put him in prison. But God preserves His servant, and delivers him by His angel in answer to the prayers of the saints. He allows some to be slain (happy witnesses to their heavenly portion in Christ), and preserves others to carry on the testimony on earth, in spite of all the power, apparently irresistible, of the enemy-a power which the Lord baffles by the manifestation of that which belongs to Him and to Him alone, and which He employs when He will and how He will. The poor saints, although praying fervently (they had prayer-meetings in those days), can hardly believe, when Peter comes to the door, that God had really granted their prayer. The desire presents itself sincerely to God; faith can scarcely reckon upon Him.

Herod, confounded by the power of Him whom he resisted, condemns the instruments of his hatred to death, and goes away to the Gentile seat of his authority. There displaying his glory, and accepting the adulatory homage of the people, as thoughhe were a god, God Himself smites him, and shews that He is the governor of this world, however great the pride of man. But the word of God extends through His grace; and Barnabas and Saul, having fulfilled their ministry, return to Antioch, taking with them John whose surname was Mark.

Fuente: John Darby’s Synopsis of the New Testament

MARTYRDOM OF JAMES

1, 2. This Herod Antipas was the grandson of the King Herod reigning when our Savior was born, and notorious for slaying the infants of Bethlehem, and even himself, while the innocents were bleeding, and Jesus safe in Egypt, summoned to stand before God and account for his diabolical atrocities. The Herodian dynasty reigned over several of those Asiatic provinces of the Roman Empire, simply as proconsuls, though retaining the honorary title of king. When James and John, the sons of Zebedee, honored by our Savior as sons of thunder because of their oratorical power, assisted by their mother, sought of Jesus the first place in His coming kingdom, thus aspiring to the episcopacy in the gospel church, and unhesitatingly meeting the conditions by answering in the affirmative our Saviors question, Are you able to drink of my cup and to be baptized with my baptism? i. e., the cup of Gethsemane and the bloody martyrdom of Calvary, little did they understand the force of those words. James, the elder, doubtless led the way in this application to the Master for the pre- eminence in the coming kingdom. He got it, and was the first of all the apostles to seal his faith with his blood. They all passed out of the world through the bloody martyrdom [but John, who was banished, and as we believe translated]; but James led the Way, having his head cut off with the cruel sword of Herod at that early day. So he got his request, first in martyrdom and first in heaven.

Fuente: William Godbey’s Commentary on the New Testament

Act 12:1. About that time, when the word of the Lord prevailed so remarkably in Antioch and the northern provinces, and when Paul and Barnabas had brought alms to Jerusalem, as in Act 12:25, Herod the king stretched forth his hand to vex certain of the church, by imprisonment, fines, and banishment. This was not Herod the Askelonite, whose son was slain among the infants of Bethlehem; nor Herod Antipas, who had beheaded John; but Herod Agrippa, brother of the incestuous Herodias, the son of Aristobulus, and grandson of Herod the Great. The splendour of names gives splendour to crimes. The fourth Herod, before whom Paul spake, was son of this Antipas. Acts 26.

Act 12:2. He killed James the brother of John. Eusebius cites here a remark from a book of St. Clement, now lost, that when St. James was arraigned, the person who had accused him observing the courage with which he bore his testimony of the christian religion, was converted, and suffered martyrdom at the same time. In the death of this apostle was fulfilled the prophecy of our Saviour to his mother, when she had solicited that her two sons might sit, the one on his right hand and the other on his left. Ye shall drink indeed, said he, of the cup of which I drink. Mat 20:23.

Act 12:3. He proceeded further to take Peter also. Those two apostles were the pillars of the church in Jerusalem; they stood in the front, like Jachin and Booz in the ancient temple. The Lord having allowed one to fall, would not suffer a second to be cut off. Peter had a great work to do in following the saints, scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, Bithynia, to whom also he addresses his first epistle. He had yet to move in his western sphere with Mark, among the churches of Greece and Rome.

Act 12:4. When he had apprehended him, he put him in prison intending after Easter to bring him forth to the people, that the dogs, the concision, might shout against him, as once they had shouted against his Lord and Master. This reservation of Peter, it is thought, was not for fear of tumult, but that the religious services of the paschal week might not be disturbed. Meanwhile, he placed a guard over him of four quaternions of soldiers, that is four times four, a strong guard equal to any duty over a prisoner indicted for the highest crimes against the state. The word Easter in our version is copied from more ancient versions. But Dr. Comber, who has professedly written on the Common Prayer, learned no doubt in Latin and Greek, but ignorant of English, has strangely failed in giving the etymon of that word. I have by me an Anglo-Saxon sermon in die sancta pasc, in which the word is of frequent occurrence. Men tha leofostan. gelome eow is ge-saed ymbe ures Hlendes rist. hu he on thisum andweardan daeye fter his throwung mightiglice of deathe aras. That is, in modern English, Men beloved, discourses have often been addressed to you about our Healers Erist, [Easter] how he on this festival day, after his throes, mightily of death arose. The word Easter then is equivalent to Christ, the firstbegotten from the dead; or the firstfruits of them that slept. See the Lexicons on the word, arra, arrhabo, , arabon. French arrhes, earnest, gage, pledge. Dr. Comber equally fails in telling us that Lent is derived from the Saxon Langtene, or long fast.

Act 12:5. Prayer was made without ceasing. Fervent and importunate prayer was made by the whole church on Peters behalf. With the united strength of their whole souls they stormed heaven, and took him by force out of Herods hand. When the church is plunged into deep perplexities, the only help she can hope for must come in the way of prayer. When God suffers any of the ministers of the church to fall under the rage of persecutors, it is the churchs duty to wrestle by prayer in an extraordinary manner on their behalf; and when God intends to bestow any extraordinary mercy upon his church, he stirs up the hearts of his people to pray for it in a very extraordinary manner. That such prayers are prevalent for the preservation of very eminent members of the church, we learn from those words of St. Paul: I know that this shall turn to my preservation, through your prayers. Php 1:19. I hope, through your prayers, I shall be given to you. Phm 1:22. The word primarily signifies extended, but because the fervency of our desire is usually the cause that we pray much for any thing; therefore to pray ectenos, is also to pray fervently and importunately. Luk 22:14. Thus the litany, or supplication of the church, frequently, for some space, to several matters applying the same words, We beseech thee to hear us, and the like, is, in the ancient liturgies, called ectenes, the vehement, fervent, importunate form of supplication. And hence the deacon was wont to call often upon the people, Ectenos deethomen, let us pray earnestly; and then again, ectenesteron, more earnestly. The same vehemence and earnest devotion does our church call for in these words, Let us pray; warning us thereby to lay aside all wandering thoughts, and to attend to the great work we are about. See the notes on Luk 18:1.

Act 12:6. Peter was sleeping. How soft and secure a pillow is a good conscience, even in the confines of death, and in the very jaws of danger. God takes most care of Peter, when he was able to take least care of himself. When asleep, and altogether insensible of his danger, God was awake, and acting effectually in order to his deliverance. Happy men, who have God with them in prison: such are prisoners of hope indeed, and shall certainly experience divine help. The more a good man is treated like a criminal, the more ought he to comfort himself in bearing the resemblance of Christ, humbled under the injustice of men. He who can sleep in such circumstances as these, shows plainly the extraordinary peace and tranquility of his mind in the greatest dangers, his exceeding contempt of life, and his firm trust and confidence in God.

Act 12:10. When they had passed the first and second ward. Castles and strong places had ward after ward, so that when the assailants had taken one castle, they had a second and a third to take. The castle of Chepstow in Monmouthshire still subsists as a fair specimen. Atheism with all its finesse cannot here find a plea how Peter could have been delivered from chains, and walls, and wards so strong, without a supernatural agency. Critics understand the Greek word, , phulaken, as signifying both a prison, and confinement, which occasions some variation of expositions.

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

Act 12:15. It is his angel. Such was the faith of the ancient world with regard to the existence of angels, and the spirits of men after death. The doctrine is fully admitted by Hesiod and Plutarch, by Indians, and by philosophers. And, as the love of a future existence is the first law of nature, why should we think that the Creator has written a lying sentiment on every heart? The word angel properly designates an immortal spirit.

Act 12:17. Show these things to James, the son of Alpheus, then the presiding apostle of the church in Jerusalem.

Act 12:20. Herod was highly displeased with them of Tyre and Sidon. Polybius and Diodorus indicate that this anger was a menace of war: those cities were under the Romans, but still preserved a semblance of liberty. Though Luke assigns no cause for this anger, yet he names Peter as having fled to Csarea, the adjacent city. Josephus speaks of Herods coming to that city to celebrate the games he had established in honour of Csar. Antiq. Jud. lib. 17. Peace and reconciliation being effected, the games ensued; and Herod, on an appointed day, in his robes wove with threads of silver, made a popular oration. The people, maddened with wine, said, It is the voice of a god, and not of a man. Alas, alas, neither Herod nor they were aware that the great and holy One was about to visit them for their awful presumption.

Act 12:23. The angel of the Lord smote him. That Herod was smitten by the Lord, immediately on his receiving this impious flattery, is evident from Josephus, who says that after awhile he saw the owl, which was the messenger of his calamity; that a sudden torment came upon him, and that thereupon he instantly tells the same auditors that he must die. Josephus does not say that he was eaten up of worms, but that he had vehement torments in his bowels, which encreasing upon him, in five days he died; and they in that time might breed worms in him, as he confesses they did in his grandfather. Many similar examples of persecutors of the christian faith, we have in church history. Tertullian says of one Claudius Heminianus a persecutor, that when worms broke forth of him whilst he was alive, he said, let no man know it, lest the christians should rejoice. Eusebius also says of Maximinian, that sudden ulcers rose in the lower parts of his body, from which sprung an incredible multitude of worms. Of the uncle of Julian the apostate, who persecuted the christians, and trampled upon the sacred vessels, Theodoret and St. Chrysostom inform us, that he perished by this disease. An instance like to this we have in Pherecydes Syrus, who was eaten up of lice, for boasting of his great wisdom and his pleasant life, though he sacrificed, says Elian, to no god at all. So also was it under the jewish state; for of Antiochus Epiphanes we read, that worms sprung out of the body of this wicked man. 2Ma 9:9. And of Herod the great, Josephus owns that he had a putrefaction producing worms. Antiq. lib. 17. See Bochart, Hieroz. part 2. lib. 4. cap. 26. pp. 626, 627.

Eusebius, citing this passage from Josephus, omits all that is said of the owl, and instead of that has substituted an angel: mente quidem pia, at mala fide. But probably he might see both. The Greeks are peculiarly happy in their compound words. Two or three beautiful words in this noble language naturally and easily incorporate together, to make one very elegant and very expressive word. This composition multiplies the stores and beauties of that language, and enables the writers to express themselves with compactness, variety, and magnificence, superior to most languages that mankind speak. Thus, as the word thumomachon, in Act 12:20, is strong both in sound and signification, so the ignominy and torture of that most odious and insupportable disease, with which this haughty spirited and tyrannous mortal was immediately punished, are here expressed in proper words, harsh sounding and suitable to the direful occasion: , genominos skolekobrotos exepsuxen. He expired, being devoured by vermin.

Act 12:24. The word of God grew and multiplied. Herod the tyrant being dead, the gospel prospered, and was preached with great success. Persecutors, by their weak endeavours to pull down the church, build it up the stronger. The number of believers encreased through the preaching of the word, as seed is multiplied by the scattering of the hand: the word preached is the seed sown in the furrows of the field. The ground was now harrowed by the hand of the persecutors, and the seed grew the better, and the fruits of faith and obedience did by every shower of persecution more and more abound.

REFLECTIONS.

This chapter, like many other of the great scenes of providence, begins with crimes and ends with punishments; and if my estimations be correct, persecutions and wastings of the church are among the consummations of crime; they fill up the measure in open war with heaven.

The unbelieving jews were allowed to persecute and scatter the flock, yet many of the saints, even in Jerusalem, survived the storms they had endured, and again recovered their strength. The deliverance of Peter was a special mark of the divine interposition, and an evident answer to prayer. The Lord suffered James, the first of the twelve, to be immolated, but sacrifices so dear to heaven were designed for the conversion of others, and to make surviving saints envious of the martyrs crown.

See Peter, the father of the church, loaded with chains, immured within strong walls, cut off from all access to the saints, and living on bread and water, yet he sleeps in peace at night. His hands galled with iron, do not interrupt his repose. His confidence in the Redeemers care is unremitting and unmoved. The dungeon is dark, the bed is hard, yet he sleeps serene. The seven days of the feast pass away, yet he rests in the Lord. Behold in the city, scaffolds erecting to see the tragedy, or windows hired to enjoy the sight. On the other hand, heaven was making counter preparations, to the terror of Peters foes, and the salvation of his servant. God came, by his angel, at midnight, while his enemies slumbered in their sins. Peter is unconsciously awoke by a visitor, whose presence creates light. Peter obeys. His chains fall off; the doors and bolts, the bars and iron gates give way before a presence so divine. They enter the city, and into the second street, taking a direction to the house of prayer. Here the mission closed in a happy exchange of the dungeon for the church. What has God wrought! The power of prayer is equal to Jehovahs arm.

Alas, for you, oh poor gaolers and soldiers. It is dangerous work to turn your arms against the Lord. The most powerful men in Nebuchadnezzars army perished in casting the three heroes into the fiery furnace. You, instead of Peter, must now die the death. The king will roar against you like a lion robbed of his prey.

But what a disappointment to you, oh doctors and rulers, who thought to enjoy the tragedy almost unseen, behind the windows and bye corners. It is not long before many others will be the victims. Jerusalem will soon abound with sacrifices, for the day shall burn as an oven; and the proud, yea, and all that do wickedly, shall be as stubble. Your recent joys at the sight of Herods strokes on the church, shall be of short duration. You; yes you, of all others, ought to have instructed the king in the duties of the throne, to be just, to be humane, to reign in righteousness, and be the common father of his people. It is you, oh doctors, who have laid the foundation of Herods ruin, by flattering the royal passion, no matter how vindictive and depraved it might be. Had you taught him better, his reign had been happy, and your nation blessed. You have forgotten the grand maxim of your seers, that the throne is established in righteousness.

But in the case of Peter there is instruction for the unregenerate world. See him lie fast asleep, bound with two chains, and in the prison-house. Such is the condition of a sinner, tied and bound with the chains of his sins, the strong chains of unrighteous habits, the tutored slave of sin and iniquity. See him sleeping and dreaming. And oh that your dreams were as innocent as Peters, and as happy in their issues. Be that as it may, it is high time to awake out of sleep. Yes, sinners, it is time that you were awoke, and before the midnight cry when oil cannot be bought. It is time that you followed a better guide than those that dwell in the dungeons. This heavenly guide would lead you to Marys house the house of prayer. There only will you find counsel and comfort, and escape the calamities coming on a guilty world.

If you sleep on, remember that to-morrow may be the day of execution. God will fight against those that fight against him. If you obey not his voice, and his awakening calls, you obey the voice of Satan. The fate of Herod awaits you. Satan, having hurried him from sin to sin, destroyed him at last. He was hurled from the throne in the zenith of his pride, to the most degrading exit out of time; and to the bar of that God, who will render to every man according to his works.

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

Act 12:1-17. Persecution of the Church by Herod Agrippa. Peters Escape from Prison.On Agrippa, see p. 610. His persecution of the Christians was according to his general policy. The persecutions of the faithful have been hitherto from the Jews acting through their local courts or the Sanhedrin. Now there is a civil ruler, also a Jew, minded to injure them, and persecution becomes more deadly.

Act 12:1. about that time: this must be before the death of Herod in A.D. 44; it must be after Pauls visit to Jerusalem in Gal 2:1, Act 11:30, for he found James and Peter and John there.[98] James the brother of the Lord is spoken of by Paul under that title in Gal 1:19, and it is natural to take the James and John mentioned along with Peter to be the two sons of Zebedee. [If the visit in Galatians 2 is the Famine Visit of Act 11:30 this is possible, but no argument can safely be built on the difference of designation of James in Gal 1:19 and Gal 2:9; Gal 2:12. The other identification is in fact open to precisely the same objection, for it might just as well be argued that since Luke refers to James here as the brother of John he must be different from the James of Acts 15, with whom the author of the commentary identifies him. If the visit of Galatians 2 is that of Acts 15, and later than the Famine Visit, the James of Galatians 2 cannot be the brother of John, he must have been the Lords brother. The readers of Gal. presumably knew who was meant in Act 2:9; Act 2:12; there was no reason to add any description to distinguish him from the son of Zebedee, who would by this time be dead. The natural inference from Act 21:17-26 is that the James of Act 21:18 is identical with the James of Act 15:13 and presumably with the James of Act 12:17 (confessedly the Lords brother), who is thus prominent at an early stage of the history. The dynastic principle which accorded a special place to the relatives of Jesus soon made itself felt in Jerusalem, and lasted for a long time.A. S. P.]to afflict: lit. maltreat; killing is meant.

Act 12:2. It is likely that there were other victims, and the conclusion is accepted by Wellhausen, Schwartz, Heitmller, Burkitt, and others that John the son of Zebedee was one of them, and that the prediction in Mar 10:39, which could scarcely have stood in the Gospel if nothing of the kind had happened, was thus fulfilled[99] (cf. pp. 694, 744).

Act 12:3. Peter, like his Master, is not to be put to death during the festival, but is arrested before it.

Act 12:4. four quaternions, each taking three hours on guard.

Act 12:6. A chain connecting him with each of the two guards. Each touch tells in the narrative; the kings intention, the strength of the guard, Peters quiet sleep.

Act 12:7. Literature has many instances of such deliverance of the faithful from prison by their deity; cf. Act 5:19; Act 16:26 (see Wettstein and Preuschen).

Act 12:8. The escape is not too hurried.

Act 12:9. true: better real.

Act 12:10. The first and the second guard, with the two chained to the prisoner, make up the quaternion of this watch. The prison will be in the Antonia; the Roman barrack overlooking the Temple to which Paul was carried (see Act 22:24). D adds to the detail of the place that after passing through the iron gate to the town they went down the seven steps.

Act 12:11 answers to Act 12:9; it is a reality, not a vision, that has happened to him; he has got out of Herods hand, and the Jews will not have their will of him.

Act 12:12. considered: rather when he was clear about it.house of Mary: identified since the fourth century with the Cenaculum, the house where the Lords Supper is said to have been instituted.mother of John: on the relation between this Mary and John, and the Mary and John of the Fourth Gospel (Act 19:26 f.), see J. Weiss, Das lteste Evangelium, pp. 409ff. On this John-Mark and his connexion with Peter and Paul and then with Peter again, see Act 13:13 f.*, also Menzies, The Earliest Gospel, pp. 40ff.

Act 12:13. Rhoda: Rose, a common slave name. The house is a large one with a gateway (cf. Act 10:17), where a domestic church could meet.

Act 12:15. It is his angel: Mat 2:1-12*, Mat 18:10*

Act 12:17. James, brother of the Lord, is the leader of the church; he is not present but is to be told.to another place: Roman Catholic writers suggest Rome. So also Edmundson, The Church in Rome in the First Century, pp. 29, 4458; cf. Lake, Earlier Epistles of St. Paul, pp. 3759. Wellhausen, with more likelihood, suggests Antioch, where Peter is found in Gal 2:11. The place is really unknown.

[98] E. Schwartz, Die Chronologie des Paulus, in the Nachrichten von der Kn, Ges. der Wissenschaften zu Gttingen, 1907.

[99] Wellhausen und Schwartz in the Gttingen Nachrichten zur Johannestradition; Heitmller in Z N T W, 1914, pp. 189ff.; Burkitt, The Gospel History and its Transmission, pp. 252ff. A direct statement to this effect is said by Philippus of Side (A.D. 430) to have been made by Papias in his Exposition of the Sayings of the Lord, in the words John the theologian and James his brother were put to death by the Jews. The disappearance of this fact in Church history is due to the growth of the tradition of the long-lived John of Ephesus; see detailed proof of this in Heitmller. The traditional view is upheld by Bernard, Irish Church Quarterly Review, 1908, pp. 51ff. (= Studia Sacra, ch. xi.), Harnack, Peake, INT, pp. 142146. See J. Weiss, Das Urchristentum, pp. 2324. While the present writer inclines to the new view he recognises that the question is by no means closed.

[The association of the two gods Zeus and Hermes was familiar in the region round Lystra, see Ramsay, The Bearing of Recent Discovery, pp. 47ff.A. J. G.]

Fuente: Peake’s Commentary on the Bible

For a brief time again our eyes are turned toward Jerusalem and Peter, though Peter’s work is no longer taking the prominent place it did at the beginning. Being the apostle to the Jews, he manifestly stands for the work of God among the Jewish people, and we are here reminded that though the Gospel is seen now to be going out to the Gentiles, God has not forgotten His people Israel.

Another Herod had taken the place of the previous one, and deciding to take the initiative in persecuting the church of God, he put James the brother of John to death. Though this James had been identified with Peter and John as prominent in various cases during the Lord’s life on earth, yet nothing is said of him in Acts except in noting his presence in Chapter 1:13, and here his martyrdom. Why there was no exertion of supernatural power to deliver James (as there was in Peter’s case) we do not know. However, it seems clear that this history is a foreshadowing of the fact of some Jews being martyred in the tribulation period, while some will be miraculously preserved to enter into millennial blessing. In fact, those martyred will have the more wonderful blessing, for they will live and reign with Christ a thousand years (Rev 20:4) in heavenly glory, while others who are preserved from death in the tribulation will continue on earth.

Since Herod saw that the Jews were pleased by his execution of James, he decided to further please them by putting Peter to death. Being apprehended, Peter was considered so important a prisoner that four groups of four soldiers were designated to guard him, the same as were set to guard the grave of the Lord Jesus. Peter was given this respite in prison because Herod considered the Jews’ respect for the feast of the Passover, and waited until this feast was past to put him on public trial. But the church unceasingly prayed for him.

The night previous to his proposed trial two of his guards chained themselves to him on either side. Yet we are told he was sleeping, evidently not worrying about his predicament. The other two guards watched at the door.

However, the guards were totally ignorant of the light shining in the prison or of the angel’s words to Peter to rise up quickly. His chains miraculously tell off from his hands. Told to gird and dress himself, he did so, and followed the angel. The experience was so amazing that he thought it was only a vivid dream. Passing through two wards of the prison, they faced the outer iron gate, which was no barrier whatever, but opened as an automatic door. Then being well clear of the prison Peter was left by the angel on his own.

Marveling at the wonder of God’s so miraculously delivering him, he directed his steps to the home of Mary the mother of John Mark. This history is surely designed of God as an object lesson of the fact that there is absolutely no circumstance in which we may be placed that is too difficult for God to overcome. Naturally it was impossible for Peter to escape, but it was a simple matter for an angel to accomplish this by God’s direction. If we should not be delivered from adverse circumstances therefore, it is because God has a wise reason for this, and His superior power and grace can enable us to endure what we must face. God could have as easily delivered James, but allowed him to be martyred instead.

At Mary’s home many were gathered, praying for Peter. In answer to his knock a girl named Rhoda (meaning “a rose”) came to the door to find who was knocking. When he answered and she knew his voice, she left him outside because she was so excited she wanted to carry the news immediately to all in the house. They would not believe her, though they had been praying constantly for him When she insisted, they thought it must have been his “angel,” that is, his spirit; for rather than thinking he could have been delivered, they deduced that he had been killed!

There was a simple enough way to prove the matter, and they finally opened the door. Why should they have been so astonished, rather than simply deeply thankful for God’s answer to their prayers? When Peter was able to silence their excited voices, he told them how the Lord had intervened to bring him out of prison, instructing them also to take the information to James (the Lord’s brother). Rather than staying there, however, where he was likely to be looked for, he went to an unnamed place.

Back at the prison, when the day broke, we may imagine the amazement of the soldiers at finding the chains still intact and no doors or gates open, but Peter gone. Herod, frustrated by all this, examined the keepers and gave orders for their execution. While it was true that Rome strongly enforced their policy of making guards totally responsible for prisoners put under their charge, with death as the penalty for failure; yet the evidence of God’s divine intervention was so clear that one would expect that if Herod were fairminded, he would not enforce this on this occasion. Evidently there was no renewed effort made to find and arrest Peter.

Herod then returned to Caesarea, which was the principal seat of Roman government in Israel. He appears to present to us some solemn foreshadowing of the coming Antichrist, who will in the tribulation period persecute his own people, the Jews, putting some to death, though others will be preserved by God from this. His end too, abrupt and dreadful, was consistent with his character of self-exaltation.

While Peter has been set free by the power of God, the man who had determined to have him killed is himself the victim of an untimely death because of his own pride. Residents of Tyre and Sidon, north of Caesarea, desiring to placate the displeasure of Herod toward them, use the influence of Herod’s chamberlain. It is told us that they desired a reconciliation simply because of selfish motives. They came on an appointed day to hear an oration from Herod. They knew well his proud vanity. His royal apparel (according to the historian Josephus) had a silver texture and shone brilliantly in the sun. The unseemly flattery of the people in shouting that his voice was that of a god and not of a man, succeeded in its appeal to his pride. He was willing to insult the God who created him by his own accepting divine honors.

Immediately the angel of the Lord answered this with a terrible infliction: he was eaten of worms and died very soon afterward. It is recorded also by Josephus that Herod said at this time, “I whom you call a god am ordered to depart this life immediately. Providence thus instantly reproves the lying words you just now addressed to me, and I who was by you called immortal am immediately to be hurried away by death.” Such was the tragic end of him whom men called “Agrippa the Great!”

But the word of God (which this poor dupe of Satan sought to silence) grew and multiplied. While men of every age batter their heads against its eternal truth to their own destruction, God’s word prevails in magnificent power and beauty.

We have noted now the return of Barnabas and Saul from Jerusalem to Antioch after delivering the temporal ministry from the Antioch assembly. Nothing is said at all of Saul’s even preaching the word at Jerusalem. They bring with them John Mark, who was the nephew of Barnabas (Col 1:10).

Fuente: Grant’s Commentary on the Bible

Verse 1

Herod. This was Herod Agrippa, grandson of the old king, and nephew to Herod Antipas, who caused John the Baptist to be beheaded, and who took a part in the trial of Jesus Christ. During the life of Christ, Judea was under Roman governors; but it had been again erected into a kingdom, and, with several other neighboring countries, placed under the sway of this representative of the Herod family.

Fuente: Abbott’s Illustrated New Testament

12:1 Now {1} about that time {a} Herod the king stretched forth [his] hands to vex certain of the church.

(1) God gives his Church peace only for a short time.

(a) This name Herod was common to all those that come from the stock of Herod Ascalonites, whose surname was Magnus: but he that is spoken of here was nephew to Herod the great, son to Aristobulus, and father to the Agrippa who is spoken of afterwards.

Fuente: Geneva Bible Notes

4. The persecution of the Jerusalem church 12:1-24

The saints in Jerusalem not only suffered as a result of the famine, they also suffered because Jewish and Roman governmental opposition against them intensified as time passed. Luke recorded the events in this section to illustrate God’s supernatural protection and blessing of the church, even though the Christians suffered increased persecution, and Israel’s continued rejection of her Messiah. Looked at another way, this section confirms Israel’s rejection of her Messiah. This is why the church advanced more dramatically in Gentile territory, as the rest of Acts shows. Contrasts mark Act 12:1-23: James dies, God delivers Peter, and Herod dies.

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

The supernatural deliverance of Peter 12:1-19

"Peter’s rescue from prison is an unusually vivid episode in Acts even when simply taken as a story about Peter. Because it is not connected with events in the chapters immediately before and after it, however, it may seem rather isolated and unimportant for Acts as a whole. Yet it becomes more than a vivid account of an isolated miracle when we probe below the surface, for this story is an echo of other stories in Luke-Acts and in Jewish Scripture. An event that is unique, and vividly presented as such, takes on the importance of the typical when it reminds us of other similar events. It recalls the power of God to rescue those chosen for God’s mission, a power repeatedly demonstrated in the past." [Note: Ibid., 2:151.]

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

"About that time" probably harks back to the famine visit of Barnabas and Saul mentioned in Act 11:30. If this took place in A.D. 46, and Herod died in A.D. 44, then the event Luke related in chapter 12 antedated the famine visit, and probably all of Act 11:27-30, by about two years.

". . . Luke seems to have wanted to close his portrayals of the Christian mission within the Jewish world (Act 2:42 to Act 12:24) with two vignettes having to do with God’s continued activity on behalf of the Jerusalem church." [Note: Longenecker, p. 407.]

"Herod the king" was Herod Agrippa I whom the Roman emperor Gaius appointed king over Palestine in A.D. 37. He ruled Judea for three years, A.D. 41-44 [Note: Josephus, Antiquities of . . ., 19:8:2; idem, The Wars . . ., 2:11:6; Bruce, "Chronological Questions . . .," pp. 276-78.] (cf. Act 12:23), and moved his headquarters to Jerusalem. Herod Agrippa I had Jewish blood in his veins and consistently sought to maintain favor with and the support of the Jews over whom he ruled, which he did effectively. [Note: See Longenecker, pp. 407-8, for a brief biography of Herod Agrippa I.] As the Christian Jews became increasingly offensive to their racial brethren (cf. Act 11:18), Herod took advantage of an opportunity to please his subjects by mistreating some believers and by executing the Apostle James, the brother of John (cf. Mat 20:23). This is the only apostle’s death that the New Testament recorded. James was the second Christian martyr whom Luke identified (cf. Act 7:54-60). Persecution of the Christians now swung from religious to include political motivation.

It is noteworthy that the Christians evidently did not seek to perpetuate the apostalate by selecting a replacement for James as they had for Judas (ch. 1). They probably believed that God would reestablish The Twelve in the resurrestion. [Note: Bock, Acts, p. 422.]

Roman Emperors in New Testament Times

Emperor	Important Events	Bible Books Written
Augustus (31 B.C.-A.D. 15)	Ordered the census that took Joseph and Mary to Bethlehem (Luk 2:1).
Tiberius (A.D. 15-35)	Jesus’ earthly ministry conducted during his reign (Luk 3:1; Luk 20:22; Luk 20:25; Luk 23:2; Joh 19:12; Joh 19:15).
Gaius (A.D. 35-41)	Appointed Herod Agrippa I king over Palestine (Act 12:1).	Matthew (A.D. 40-70)
Claudius (A.D. 41-54)	Extensive famines (Act 11:28). Expelled the Jews, including Priscilla and Aquilla, from Rome (Act 18:2).	James (A.D. 45-48) Galatians (A.D. 49) 1 & 2 Thess. (A.D. 51)
Nero (A.D. 54-68)	Paul appealed for trial before him (Act 25:11). Favored Christianity early in his reign, but when Rome burned in 64 A.D. he blamed the Christians and from then on persecuted them.Had Paul and Peter executed (according to early Christian tradition).	1 & 2 Cor. (A.D. 56) Romans (A.D. 57) Luke (A.D. 57-59) Prison Epistles (A.D. 60-62) Acts (A.D. 60-62) 1 Tim. (A.D. 62-66) Titus (A.D. 62-66) Mark (A.D. 63-70) 1 Pet. (A.D. 64) 2 Tim. (A.D. 67) 2 Pet. (A.D. 67-68) Jude (A.D. 67-80)
Galba (A.D. 68-69)		Hebrews (A.D. 68-69)
Otho (A.D. 69)
Vitellius (A.D. 69)
Vespasian (A.D. 69-79)	Crushed the Jewish revolt against Rome (A.D. 66-70). His son, Titus, destroyed Jerusalem (A.D. 70).
Titus (A.D. 75-81)
Domition (A.D. 81-96)		John (A.D. 85-95) 1, 2 & 3 John (A.D. 90-95) Revelation (A.D. 95-96)
Nerva (A.D. 96-98)

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

Chapter 8

THE DEFEAT OF PRIDE.

Act 12:1-3; Act 12:23-24

THE chapter at which we have now arrived is very important from a chronological point of view, as it brings the sacred narrative into contact with the affairs of the external world concerning which we have independent knowledge. The history of the Christian Church and of the outside world for the first time clearly intersect, and we thus gain a fixed point of time to which we can refer. This chronological character of the twelfth chapter of the Acts arises from its introduction of Herod and the narrative of the second notable persecution which the Church at Jerusalem had to endure. The appearance of a Herod on the scene and the tragedy in which he was the actor demand a certain amount of historical explanation, for, as we have already noted in the case of St. Stephen five or six years previously, Roman procurators and Jewish priests and the Sanhedrin then possessed or at least used the power of the sword in Jerusalem, while a word had not been heard of a Herod exercising capital jurisdiction in Judaea for more than forty years. Who was this Herod? Whence came he? How does he emerge so suddenly upon the stage? As great confusion exists in the minds of many Bible students about the ramifications of the Herodian family and the various offices and governments they held, we must make a brief digression in order to show who and whence this Herod was concerning whom we are told, -“Now about that time Herod the king put forth his hands to afflict certain of the Church.”

This Herod Agrippa was a grandson of Herod the Great, and displayed in the solitary notice of him which Holy Scripture has handed down many of the characteristics, cruel, bloodthirsty, and yet magnificent, which that celebrated sovereign manifested throughout his life. The story of Herod Agrippa his grandson was a real romance. He made trial of every station in life. He had been at times a captive, at times a conqueror. He had at various periods experience, of a prison house and of a throne. He had felt the depths of poverty, and had not known where to borrow money sufficient to pay his way to Rome. He had tasted of the sweetness of affluence, and had enjoyed the pleasures of magnificent living. He had been a subject and a ruler, a dependent on a tyrant, and the trusted friend and councillor of emperors. His story is worth telling. He was born about ten years before the Christian era, and was the son of Aristobulus, one of the sons of Herod the Great. After the death of Herod, his grandfather, the Herodian family were scattered all over the world. Some obtained official positions; others were obliged to shift for themselves, depending on the fragments of the fortune which the great king had left them. Agrippa lived at Rome till about the year 30 A.D., associating with Drusus, the son of the Emperor Tiberius, by whom he was led into the wildest extravagance. He was banished from Rome about that year, and was obliged to retire to Palestine, contenting himself with the small official post of dile of Tiberias in Galilee, given him by his uncle Herod Antipas, which he held about the time when our Lord was teaching in that neighbourhood. During the next six years the fortunes of Agrippa were of the most chequered kind. He soon quarrelled with Antipas, and is next found a fugitive at the court of Antioch with the Prefect of the East. He there borrowed from a moneylender the sum of 800 at 12.5 per cent. interest, to enable him to go to Rome and push his interests at the imperial court. He was arrested, however, for a large debt due to the Treasury just when he was embarking, and consigned to prison, whence the very next day he managed to escape, and fled to Alexandria. There he again raised another timely loan, and thus at last succeeded in getting to Rome. Agrippa attached himself to Caligula, the heir of the empire, and after various chances was appointed by him King of Trachonitis, a dominion which Caligula and subsequently Claudius enlarged by degrees, till in the year 41 he was invested with the kingdom of the whole of Palestine, including Galilee, Samaria, and Judaea, of which Agrippa proceeded to take formal possession about twelve months before the events recorded in the twelfth chapter of Acts.

Herods career had been marked by various changes, but in one respect he had been consistent. He was ever a thorough Jew, and a vigorous and useful friend to his fellow-countrymen. We have already noticed that his influence had been used with Caligula to induce the Emperor to forego his mad project of erecting his statue in the Holy of Holies at Jerusalem. Herod had, however, one great drawback in the eyes of the priestly faction at Jerusalem. All the descendants of Herod the Great were tainted by their Edomite blood, which they inherited through him. Their kind offices and support were accepted indeed, but only grudgingly. Herod felt this, and it was quite natural therefore for the newly appointed king to strive to gain all the popularity he could with the dominant party at Jerusalem by persecuting the new sect which was giving them so much trouble. No incident could possibly have been more natural, more consistent with the facts of history, as well as with the known dispositions and tendencies of human nature than that recorded in these words-“Now about that time Herod the king put forth his hands to afflict certain of the Church. And he killed James the brother of John with the sword.” Herods act was a very politic one from a worldly point of view. It was a hard dose enough for the Jewish people to swallow, to find a king imposed upon them by an idolatrous Gentile power; but it was some alleviation of their lot that the king was a Jew, and a Jew so devoted to the service of the ruling hierarchy that he was willing to use his secular power to crush the troublesome Nazarene sect whose doctrine threatened for ever to destroy all hopes of a temporal restoration for Israel. Such being the historical setting of the picture presented to us, let us apply ourselves to the spiritual application and lessons of this incident in apostolic history. We have here a martyrdom, a deliverance, and a Divine judgment, which will all repay careful study.

I. A martyrdom is here brought under our notice, and that the first martyrdom among the apostles. Stephens was the first Christian martyrdom, but that of James was the first apostolic martyrdom. When Herod, following his grandfathers footsteps, would afflict the Church, “he killed James the brother of John with the sword.” We must carefully distinguish between two martyrs of the same name who have both found a place in the commemorations of Christian hope and love. May-day is the feast devoted to the memory of St. Philip and St. James, July 25th is the anniversary consecrated to the memorial of St. James the Apostle, whose death is recorded in the passage now under consideration. The latter was the brother of John and son of Zebedee; the former was the brother or cousin, according to the flesh, of our Lord. St. James the Apostle perished early in the Churchs history. St. James the Just flourished for more than thirty years after the Resurrection. He lived indeed to a comparatively advanced period of the Churchs history, as is manifest from a study of the Epistle which he wrote to the Jewish Christians of the Dispersion. He there rebukes shortcomings and faults, respect for the rich and contempt of the poor, oppression and outrage and irreverence, which could never have found place in that first burst of love and devotion to God which the age of our Herodian martyr witnessed, but must have been the outcome of long years of worldly prosperity and ease. James the Just, the stern censor of Christian morals and customs, whose language indeed in its severity has at times caused one-sided and narrow Christians much trouble, must often have looked back with regret and longing to the purer days of charity and devotion when James the brother of John perished by the sword of Herod.

Again, we notice about this martyred apostle that, though there is very little told us concerning his life and actions, he must have been a very remarkable man. He was clearly remarkable for his Christian privileges. He was one of the apostles specially favoured by our Lord. He was admitted by Him into the closest spiritual converse. Thus we find that, with Peter and John, James the Apostle was one of the three selected by our Lord to behold the first manifestation of His power over the realms of the dead when He restored the daughter of Jairus to life; with the same two, Peter and John, he was privileged to behold our Saviour receive the first foretaste of His heavenly glory upon the Mount of Transfiguration; and with them too he was permitted to behold his great Master drink the first draught of the cup of agony in the Garden of Gethsemane. James the Apostle had thus the first necessary qualification for an eminent worker in the Lords vineyard. He had been admitted into Christs most intimate friendship, he knew much of his Lords will and mind. And the privileges thus conferred upon St. James had not been misused or neglected. He did not hide his talent in the dust of idleness, nor wrap it round with the mantle of sloth. He utilised his advantages. He became a foremost, if not indeed the foremost worker for his loved Lord in the Church of Jerusalem, as is intimated by the opening words of this passage, which tells us that when Herod wished to harass and vex the Church he selected James the brother of John as his victim; and we may be sure that with the keen instinct of a persecutor, Herod selected not the least prominent and useful, but the most devoted and energetic champion of Christ to satisfy his cruel purpose. And yet, though James was thus privileged and thus faithful and thus honoured by God, his active career is shrouded thick round with clouds and darkness. We know nothing of the good works and brave deeds and powerful sermons he devoted to his Masters cause. We are told simply of the death by which he glorified God. All else is hidden with God till that day when the secret thoughts and deeds of every man shall be revealed. This incident in early apostolic Church history is a very typical one, and teaches many a lesson very necessary for these times and for all times. If an apostle so privileged and so faithful was content to do work, and then to pass away without a single line of memorial, a single word to keep his name or his labours fresh among men, how much more may we, petty, faithless, trifling as we are, be contented to do our duty, and to pass away without any public recognition! And yet how we all do crave after such recognition! How intensely we long for human praise and approval! How useless we esteem our labours unless they are followed by it! How inclined we are to make the fallible judgment of man the standard by which we measure our actions, instead of having the minds eye ever steadily fixed, as James the brother of John had, on His approval alone who now seeing our secret trials, struggles, efforts, will one day reward His faithful followers openly!

This is one great lesson which this typical passage by its silence as well as by its speech clearly teaches the Church of every age.

Again, this martyrdom of St. James proclaims yet another lesson. God hereby warns the Church against the idolatry of human agents, against vain trust in human support. Let us consider the circumstances of the Church at that time. The Church had just passed through a season of violent persecution, and had lost one of its bravest and foremost soldiers in the person of Stephen, the martyred deacon. And now there was impending over the Church what is often more trying far than a time, short, and sharp, of violence and blood, -a period of temporal distress and suffering, trying the principles and testing the endurance of the weaker brethren in a thousand petty trifles. It was a time when the courage, the wisdom, the experience of the tried and trusted leaders would be specially required, to guide the Church amid the many new problems which day by day were cropping up. And yet it was just then, at such a crisis, that the Lord permits the bloody sword of Herod to be stretched forth and removes one of the very chiefest champions of the Christian host just when his presence seemed most necessary. It must have appeared a dark and trying dispensation to the Church of that day; but though attended doubtless with some present drawbacks and apparent disadvantages, it was well and wisely done to warn the Church of every age against mere human dependence, mere temporal refuges; teaching by a typical example that it is not by human might or earthly wisdom, not by the eloquence of man or the devices of earth that Christs Church and the people must be saved; that it is by His own right hand, and by His own holy arm alone our God will get Himself the victory.

Yet again we may learn from this incident another lesson rich-laden with comfort and instruction. This martyrdom of St. James throws us back upon a circumstance which occurred during our Lords last journey to Jerusalem before His crucifixion, and interprets it for us. Let us recall it. Our Lord was going up to Jerusalem, and His disciples were following Him with wondering awe. The shadow of the Cross, projecting itself forward, made itself unconsciously felt throughout the little company, and men were astonished, though they knew not why. They simply felt as men do on a close sultry summers day when a thunderstorm is overhead, that something awful was impending. They had, however, a vague feeling that the kingdom of God would shortly appear, and so the mother of Zebedees children, with all that boldness which affection lends to feminine minds, drew near and strove to secure a boon before all others for her own children. She prayed that to her two sons might be granted the posts of honour in the temporal kingdom she thought of as now drawing so very near. The Lord replied to her request in very deep and far-reaching language, the meaning of which she then understood not, but learned afterwards through the discipline of pain and sorrow and death: “Ye know not what ye ask. Are ye able to drink the cup that I am about to drink?” And then, when James and John had professed their ability, he predicts their future fate: “My cup indeed ye shall drink.” The mother and the sons alike spoke bold words, and offered a sincere but an ignorant prayer. Little indeed did the mother dream as she presented her petition-“Command that these my two sons may sit, one on Thy right hand, and one on Thy left hand in Thy kingdom”-how that prayer would be answered, and yet answered it was. To the one son, James, was granted the one post of honour. He was made to sit on the Masters right hand, for he was the first of the apostles called to enter into Paradise through a baptism of blood. While to the other son, St. John, was granted the other post of honour, for he was left the longest upon earth to guide, direct, and sustain the Church by his inspired wisdom, large experience, and apostolic authority. The contrast between the prayer offered up to Christ in ignorance and shortsightedness, and the manner in which the same prayer was answered in richest abundance, suggests to us the comforting reflection that no prayer offered up in sincerity and truth is ever really left unanswered. We may indeed never see how the prayer is answered. The mother of St. James may little have dreamt, as she beheld her sons lifeless body brought home to her, that this trying dispensation was a real answer to her ambitious petition. But we can now see that it was so, and can thus learn a lesson of genuine confidence, of holy boldness, of strong faith in the power of sincere and loving communion with God. Let us only take care to cultivate the same spirit of genuine humility and profound submission which possessed the soul of those primitive Christians, enabling them to say, no matter how their petitions were answered, whether in joy or sorrow, in smiles or tears, in riches or poverty, “Not my will, but Thine, O Lord, be done.”

II. We have again in this twelfth chapter the record of a Divine deliverance. Herod, seeing that the Jewish authorities were pleased because they had now a sympathetic ruler who understood their religious troubles and was resolved to help in quelling them, determined to proceed farther in the work of repression. He arrested another prominent leader, St. Peter, and cast him into prison. The details are given to us of Herods action and Peters arrest. Peter was now making his first acquaintance with Roman methods of punishment. He had been indeed previously arrested and imprisoned, but his arrest had been carried out by the Jewish authorities, and he had been consigned to the care of the Temple police, and had occupied the Temple prison. But Herod, though a strict Jew in religion, had been thoroughly Romanised in matters of rule and government, and therefore he treated St. Peter after the Roman fashion: “When he had taken him, he put him in prison, and delivered him to four quarternions of soldiers to guard him; intending after the Passover to bring him forth to the people.” He was delivered to sixteen men, who divided the night into four watches, four men watching at a time, after the Roman method of discipline. And then, in contrast to all this preparation, we are told how the Church betook herself to her sure refuge and strong tower of defence: “Peter therefore was kept in prison; but prayer was made earnestly of the Church unto God for him.” These early Christians had not had their faith limited or weakened by discussions whether petitions for temporal blessings were a proper subject of prayer, or whether spiritual blessings did not alone supply true matter for supplication before the Divine throne. They were in the first fervour of Christian love, and they did not theorise, define, or debate about prayer and its efficacy. They only knew that their Master had told them to pray, and had promised to answer sincere prayer, as He alone knew how; and so they gathered themselves in instant, ceaseless prayer at the foot of the throne of grace. I say “ceaseless” prayer because it seems that the Jerusalem Church, feeling its danger, organised a continuous service of prayer. “Prayer was made earnestly of the Church unto God for him” is the statement of the fifth verse, and then when St. Peter was released “he came to the house of Mary, where many were gathered together and were praying,” though the night must have been far advanced. The crisis was a terrible one; the foremost champion, St. James, had been taken, and now another great leader was threatened, and therefore the Church flung herself at the feet of the Master seeking deliverance, and was not disappointed, as the Church has never since been disappointed when she has cast herself in lowliness and profound submission before the same holy sanctuary. The narrative then proceeds to give us the particulars of St. Peters deliverance, as St. Peter himself seems to have told it to St. Luke, for we have details given us which could only have come either directly or indirectly from the person most immediately concerned. But of these we shall treat in a little. The story now introduces the supernatural, and for the believer this is quite in keeping with the facts of the case. A great crisis in the history of the Jerusalem Church has arrived. The mother Church of all Christendom, the fountain and source of original Christianity, is threatened with extinction. The life of the greatest existing leader of that Church is at stake, and that before his work is done. The very existence of the Christian revelation seems imperilled, and God sends forth an angel, a heavenly messenger, to rescue His endangered servant, and to prove to unbelieving Jew, to the haughty Herod, and to the frightened but praying disciples alike the care which He ever exercises over His Church and people. Here, however, a question may be raised. How was it that an angel, a supernatural messenger, was despatched to the special rescue of St. Peter? Why was not the same assistance vouchsafed to St. James, who had just been put to death? Why was not the same assistance vouchsafed to St. Peter himself when he was martyred at Rome, or to St. Paul when he lay in the dungeon in the same city of Rome or at Caesarea? Simply, we reply, because Gods hour was not yet come and the Apostles work was not yet done. St. Jamess work was done, and therefore the Lord did not immediately interfere, or rather He summoned His servant to His assigned post of honour by the ministry of Herod. The wrath of man became the instrument whereby the praises of God were chanted and the soul of the righteous conveyed to its appointed place. The Lord did not interfere when St. Paul was cast into the prison house at Caesarea, or St. Peter incarcerated in the Roman dungeon, because they had then a great work to do in showing how His servants can suffer as well as work. But now St. Peter had many a long year of active labour before him and much work to do as the Apostle of the Circumcision in preventing that schism with which the diverse parties and opposing ideas of Jew and Gentile threatened the infant Church, in smoothing over and reconciling the manifold oppositions, jealousies, difficulties, misunderstandings, which ever attend such a season of transition and transformation as now was fast dawning upon the Divine society. The arrest of St. Peter and his threatened death was a great crisis in the history of the primitive Church. St. Peters life was very precious to the existence of that Church, it was very precious for the welfare of mankind at large, and so it was a fitting time for God to raise up a banner against triumphant pride and worldly force by the hand of a supernatural messenger.

The steps by which St. Peter was delivered are all of them full of edification and comfort. Let us mark them. “When Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison.” It was on that fateful night the same as when the angels descended on the Resurrection morning; the guards were in their rightful place and discharging their accustomed duties, but when God intervenes then human precautions are all useless. The words of the narrative are striking in their quiet dignity. There is no working up of details. There is no pandering to mere human curiosity. Everything is in keeping with the sustained force, sublimity, elevation which we ever behold in the Divine action. Peter was. sleeping between two soldiers; one chained to each arm, so that he could not move without awaking them. He was sleeping profoundly and calmly, because he felt himself in the hands of an Almighty Father who will order everything for the best. The interior rest amid the greatest trials which an assured confidence like that enjoyed by St. Peter can confer is something marvellous, and has not been confined to apostolic times. Our Lords servants have in every age proved the same wondrous power. I know of course that criminals are often said to enjoy a. profound sleep the night before their execution. But then habitual criminals and hardened murderers have their spiritual natures so completely overmastered and dominated by their lower material powers that they realise nothing beyond. the present. They are little better than the beasts which perish, and think as little of the future as they do. But persons with highly strung nervous powers, who realise the awful change impending over them, cannot be as they, specially if they have no such sure hope as that which sustained St. Peter. He slept calmly here as Paul and Silas rejoiced in the Philippian prison house, as the Master Himself slept calmly in the stern of the wave-rocked boat on the Galilean lake, because he knew himself to be reposing in the arms of Everlasting Love, and this knowledge bestowed upon him a sweet and calm repose at the moment of supreme danger of which the fevered children of time know nothing.

And now all the circumstances of the celestial visit are found to be most suitable and becoming. The angel stood by Peter. A light shined in the cell, because light is the very element in which these heavenly beings spend their existence. The chains which bind St. Peter fell off without any effort human or angelic, just as in a few moments the great gate of the prison opened of its own accord, because all these things, bonds and bolts and bars, derive all their coercive power from the will of God, and when that will changes or is withdrawn they cease to be operative, or become the instruments of the very opposite purpose, assisting and not hindering His servants. Then the angels actions and directions are characteristic in their dignified vigour. He told the awakened sleeper to act promptly: “He smote him on the side, and awoke him, saying, Rise up quickly.” But there is no undue haste. As on the Resurrection morning the napkin that was upon Christs head was found not lying with the rest of the grave-cloths, but rolled up in a place by itself, so too on this occasion the angel shows minute care for Peters personal appearance. There must be nothing undignified, careless, untidy even, about the dress of the rescued apostle: “Gird thyself, and bind on thy sandals.” St. Peter had naturally laid aside his external garments, had unloosed his inner robes, and taken off his sandals when preparing for sleep. Nothing, however, escapes the heavenly messenger, and so he says, “Cast thy garment about thee, and follow Me,” referring to the loose upper robe or overcoat which the Jews wore over their underclothes; and then the angel led him forth, teaching the Church the perpetual lesson that external dignity of appearance is evermore becoming to Gods people, when not even an angel considered these things beneath his notice amid all the excitement of a midnight rescue, nor did the inspired writer omit to record such apparently petty details. Nothing about St. Peter was too trivial for the angels notice and direction, as again nothing in life is too trivial for the sanctifying and elevating care of our holy religion. Dress, food, education, marriage, amusements, all of lifes work and of lifes interests, are the subject matter whereon the principles inculcated by Jesus Christ and taught by the ministry of His Church are to find their due scope and exercise.

Peters deliverance was now complete. The angel conducted him through one street to assure him that he was really free and secure him from bewilderment, and then departed. The Apostle thereupon sought out the well-known centre of Christian worship, “the house of Mary the mother of John, whose surname was Mark,” where stood the upper chamber, honoured as no other chamber had ever been. There he made known his escape, and then retired to some secret place where Herod could not find him, remaining there concealed till Herod was dead and direct Roman law and authority were once more in operation at Jerusalem. There are two or three details in this narrative that are deserving of special notice, as showing that St. Luke received the story most probably from St. Peter himself. These touches are expressions of St. Peters inner thoughts, which could have been known only to St. Peter, and must have been derived from him. Thus we are told about his state of mind when the angel appeared: “He wist not that it was true which was done by the angel, but thought he saw a vision.” Again, after his deliverance, we are told of the thoughts which passed through his mind, the words which rose to his lips when he found himself once again a free man: “When Peter was come to himself he said, Now I know of a truth that the Lord hath sent forth His angel, and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.” While, again, how true to life and to the female nature is the incident of the damsel Rhoda! She came across the courtyard to hearken and see who was knocking at the outer gate at that late hour: “When. she knew Peters voice, she opened not the gate for joy, but ran in and told that Peter stood before the gate.” We behold the impulsiveness of the maid. She quite forgot the Apostles knocking at the gate in her eager desire to convey the news to his friends. And, again, how true to nature their scepticism! They were gathered praying for Peters release, but so little did they expect an answer to their prayers that, when the answer does come, and in the precise way that they were asking for it, and longing for it, they are astonished, and tell the maid-servant who bore the tidings, “Thou art mad.” We pray as the primitive Church did, and that constantly; but is it not with us as with them? We pray indeed, but we do not expect our prayers to be answered, and therefore we do not profit by them as we might.

Such were the circumstances of St. Peters deliverance, which was a critical one for the Church. It struck a blow at Herods new policy of persecution unto death; it may have induced him to depart from Jerusalem and descend to Caesarea, where he met his end, leaving the Church at Jerusalem in peace; and the deliverance must have thrown a certain marvellous halo round St. Peter when he appeared again at Jerusalem, enabling him to occupy a more prominent position without any fear for his life.

III. We have also recorded in this chapter a notable defeat of pride, ostentation, and earthly power. The circumstances are well known. Herod, vexed perhaps by his disappointment in the matter of Peter, went down to Caesarea, which his grandfather had magnificently adorned. But he had other reasons too. He had a quarrel with the men of Tyre and Sidon, and he would take effective measures against them. Tyre and Sidon were great seaports and commercial towns, but their country did not produce food sufficient for the maintenance of its inhabitants, just as England, the emporium of the worlds commerce, is obliged to depend for its food supplies upon other and distant lands. The men of Tyre and Sidon were not, however, unacquainted with the ways of Eastern courts. They bribed the kings chamberlain, and Herod was appeased. There was another motive which led Herod to Caesarea. It was connected with his Roman experience and with his courtier-life. The Emperor Claudius Caesar was his friend and patron. To him Herod owed his restoration to the rich dominions of his grandfather. That emperor had gone in the previous year, A.D. 43, to conquer Britain. He spent six months in our northern regions in Gaul and Britain, and. then, when smitten by the cold blasts of midwinter, he fled to the south again, as so many of our own people do now. He arrived in Rome in the January of the year 44, and immediately ordered public games to be celebrated in honour of his safe return, assuming as a special name the title Britannicus. These public shows were imitated everywhere throughout the empire as soon as the news of the Roman celebrations arrived. The tidings would take two or three months to arrive at Palestine, and the Passover may have passed before Herod heard of his patrons doings. Jewish scruples would not allow him to celebrate games after the Roman fashion at Jerusalem, and for this purpose therefore he descended to the Romanised city of Caesarea, where all the appliances necessary for that purpose were kept in readiness. There is thus a link which binds together the history of our own nation and this interesting incident in early Christian history. The games were duly celebrated, but they were destined to be Herods last act. On an appointed day he sat in the theatre of Caesarea to receive the ambassadors from Tyre and Sidon. He presented himself early in the morning to the sight of the multitude, clad in a robe of silver which flashed in the light, reflecting back the rays of the early sun and dazzling the mixed multitude-supple, crafty Syrians, paganised Samaritans, self-seeking and worldly-wise Phoenicians. He made a speech in response to the address of the envoys, and then the flattering shout arose, “The voice of a god, and not of a man.” Whereupon the messenger of God smote Herod with that terrible form of disease which accompanies unbounded self-indulgence and luxury, and the proud tyrant learned what a plaything of time, what a mere creature of a day is a king as much as a beggar, as shown by the narrative preserved by Josephus of this event. He tells us that, when seized by the mortal disease, Herod looked upon his friends, and said, “I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death.” What a striking picture of lifes changes and chances, and of the poetic retributions we at times behold in the course of Gods Providence! One short chapter of the Acts shows us Herod triumphant side by side with Herod laid low, Herod smiting apostles with the sword side by side with Herod himself smitten to death by the Divine sword. A months time may have covered all the incidents narrated in this chapter. But short as the period was, it must have been rich in support and consolation to the apostles Saul and Barnabas, who were doubtless deeply interested spectators of the rapidly shifting scene, telling them clearly of the heavenly watch exercised over the Church. They had come up from Antioch, bringing alms to render aid to their afflicted brethren in Christ. The famine, as we have just now seen from the anxiety of the men of Tyre and Sidon to be on friendly terms with Herod, was rapidly making itself felt throughout Palestine and the adjacent lands, and So the deputies of the Antiochene Church hurried up to Jerusalem with the much-needed gifts. It may indeed be said, how could St. Paul hope to escape at such a time? Would it not have been madness for him to risk his safety in a city where he had once been so well known? But, then, we must remember that it was at the Passover season Saul and Barnabas went from Antioch to Jerusalem. Vast crowds then entered the Holy City, and a solitary Jew or two from Antioch might easily escape notice among the myriads which then assembled from all quarters. St. Paul enjoyed too a wonderful measure of the Spirits guidance, and that Spirit told him that he had yet much work to do for God. The Apostle had wondrous prudence joined with wondrous courage, and we may be sure that he took wisest precautions to escape the sword of Herod which would have so eagerly drunk his blood. He remained in Jerusalem all the time of the Passover. His clear vision of the spiritual world must then have been most precious and most sustaining. All the apostles were doubtless scattered; James was dead, and Peter doomed to death. The temporal troubles, famine and poverty, which called Saul and Barnabas to Jerusalem, brought with them corresponding spiritual blessings, as we still so often find, and the brave words of the chosen vessel, the Vas Electionis, aided by the sweet gifts of the Son of Consolation, may have been very precious and very helpful to those devout souls in the Jerusalem Church who gathered themselves for continuous prayer in the house of Mary the mother of John, teaching them the true character, the profound views, the genuine religion of one whose earlier life had been so very different and whose later views may have been somewhat suspected. Saul and Barnabas arrived in Jerusalem at a terrible crisis, they saw the crisis safely passed, and then they returned to an atmosphere freer and broader than that of Jerusalem, and there in the exercise of a devoted ministry awaited the further manifestation of the Divine purposes.

Fuente: Expositors Bible Commentary

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