Exegetical and Hermeneutical Commentary of Acts 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.
15. she constantly affirmed ] i.e. confidently, with determination; which was the old meaning of the word in the A. V. Cp. Frith, Workes, Life, fol. 3, “he so constantly defended himself, that he had prevailed, if he might have been heard.”
It is his angel ] The author of the Epistle to the Hebrews (Act 1:14) expresses in part the opinion of the Jews concerning angels when he asks, “Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?” The Jewish belief was that each man had a guardian angel assigned to him. Cp. Midrash Rabbah on Ecc 4:4, where it is said that “six hundred thousand of the angels of the presence came down on Sinai at the giving of the Law, and each one bore a crown to crown Israel, one for each Israelite.” Cp. also our Lord’s language (Mat 18:10).
Fuente: The Cambridge Bible for Schools and Colleges
Thou art mad – Thou art insane. They seemed to have regarded his rescue as so difficult and so hopeless, that they deemed it proof of derangement that she now affirmed it. And yet this was the very thing for which they had been so earnestly praying. When it was now announced to them that the object of their prayers was granted, they deemed the messenger that announced it insane. Christians are often surprised even when their prayers are answered. They are overwhelmed and amazed at the success of their own petitions, and are slow to believe that the very thing for which they have sought could be granted. It shows, perhaps, with how little faith, after all, they pray, and how slow they are to believe that God can hear and answer prayer. In a revival of religion in answer to prayer, Christians are often overwhelmed and astonished when even their own petitions are granted, and when God manifests his own power in his own way and time. Prayer should be persevered in, and we should place ourselves in a waiting posture to catch the first indications that God has heard us.
But she constantly affirmed – She insisted on it. How much better it would have been to have hastened at once to the gate, than thus to have engaged in a controversy on the subject. Peter was suffered to remain knocking while they debated the matter. Christians are often engaged in some unprofitable controversy when they should hasten to catch the first tokens of divine favor, and open their arms to welcome the proofs that God has heard their prayers.
Then said they – Still resolved not to be convinced.
It is his angel – Any way of accounting for it rather than to admit the simple fact, or to ascertain the simple truth. All this was caused by the little hope which they had of his release, and their earnest desire that it should be so. It was just such a state of mind as is indicated when we say, The news is too good to e believed. The expression It is his angel may mean that they supposed that the tutelary guardian, or angel appointed to attend Peter, had come to announce something respecting him, and that he had assumed the voice and form of Peter in order to make them certain that he came from him. This notion arose from the common belief of the Jews that each individual had assigned to him, at birth, a celestial spirit, whose office it was to guard and defend him through life. See the notes on Mat 18:10. That the Jews entertained this opinion is clear from their writings. See Kuinoel. Lightfoot thinks that they who were assembled supposed that the angel had assumed the voice and manner of Peter in order to intimate to them that he was about to die, and to excite them to earnest prayer that he might die with constancy and firmness. Whatever their opinions were, however, it proves nothing on these points. There is no evidence that they were inspired in these opinions, nor are their notions countenanced by the Scriptures. They were the mere common traditions of the Jews, and prove nothing in regard to the truth of the opinion one way or the other.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. It is his angel.] It was a common opinion among the Jews that every man has a guardian angel, and in the popish Church it is an article of faith. The Jews also believed that angels often assumed the likeness of particular persons. They have many stories of the appearance of Elijah in the likeness of different rabbins. As signifies in general a messenger, whether Divine or human, some have thought that the angel or messenger here means a servant or person which the disciples supposed was sent from Peter to announce something of importance to the brethren: it was also an opinion among the Jews, even in the time of the apostles, as appears from Philo, that the departed souls of good men officiated as ministering angels; and it is possible that the disciples at Mary’s house might suppose that Peter had been murdered in the prison; and that his spirit was now come to announce this event, or give some particular warning to the Church.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou art mad; thou speakest thou knowest not what; thinking her, out of fear, to have been discomposed in her mind.
It is his angel: some have thought, that by Peters angel no other was meant than some messenger from Peter, which they might expect from him in such a case as he was in; now though (the word here) signifies a messenger or an angel, indifferently, yet how could Rhoda then know it to have been Peters voice? A messengers voice being no more like his that sent him than another mans. They did, probably mean some angel that had assumed Peters shape, and imitated his voice: and the Jews having had a constant opinion, that at least every good man hath a guardian angel which God appoints to him for a means of his preservation, might be apt to imagine that this was that angel whose charge St. Peter was, Mat 18:10. Though that angel spoken of, Gen 48:16, most probably was the angel of the new covenant, and not a created angel, being Jacob blesseth in his name; yet the opinion of tutelar angels, though not certain or needful, is to this day thought probable.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Thou art madone of thoseexclamations which one can hardly resist on hearing what seems far”too good to be true.”
she constantly affirmed“keptsteadfastly affirming.”
that it was even so. Thensaid they, It is his angelhis disembodied spirit, his ghost;anything, in fact, rather than himself. Though this had been theburden of their fervent prayers during all the days of unleavenedbread, they dispute themselves out of it as a thing incredible.Still, it is but the unbelief of the disciples who “believed notfor joy and wondered” at the tidings of their Lord’sresurrection. How often do we pray for what we can hardly credit thebestowment of, when it comes in answer to our prayers! This, however,argues not so much hard unbelief as that kind of it incident to thebest in this land of shadows, which perceives not so clearly as itmight how very near heaven and earth, the Lord and His prayingpeople, are to each other.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they said unto her, thou art mad, c. “Or art thou not mad?” as the Ethiopic version, and two of Beza’s exemplars read, and some others: they thought the girl must be out of her senses they looked upon the thing impossible; for though they were praying for him, and praying in faith, yet they might have no expectation of a deliverance; but were praying that they might be supported under such a trial, and that it might be sanctified to them; and for Peter, that he might be strengthened and made steadfast, and kept faithful to the last; and bear, by his sufferings and death, a glorious and honourable testimony for Christ:
but she constantly affirmed that it was even so; she asserted it over and over, and was positive in it; nothing they could say could put her off of it; she was sure of it; which when they observed, they could not tell what to say to it, but as follows: then said they,
it is his angel; not his tutelar or guardian angel, everyone having, as some think, a particular angel to attend him; whereas sometimes one angel attends many persons, and sometimes many angels encamp about, and are a guard to a single saint; nor did they think it was an angel sent to give notice of his death, as some persons, by one means or another, have had previous notices of the death of their friends; but rather, that it was an angel in Peter’s shape, who had something to communicate: and this agrees with the notions of the Jews, who think that angels do assume the shapes of men on certain occasions: so they say i, when Moses was in danger in Pharaoh’s court, God sent Michael, the prince of the host of heaven, “in the shape of an executioner”; who brought him at once out of Egypt, and set him at the border of it, the distance of three days journey: Bar Kaphra says k, an angel descended , “in the likeness of Moses”, and caused him to flee, and they thought the angel had been Moses: and so it is elsewhere said l, that an angel descended “in the likeness of Solomon”, sitting upon his throne: there are some who think, that the sense of the brethren praying for Peter, was not that it was an angel, a celestial spirit, but a messenger sent by Peter from the prison on some errand: who represented him, or mentioning his name, the damsel took him for Peter himself. Beza’s ancient copy reads, “then said they unto her, perhaps it is his angel”, and so the Syriac version.
i Chronicon Mosis, fol. 6. 1. k Debarim Rabba, sect. 2. fol. 237. 1. l Midrash Kohelet, fol. 64. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Thou art mad (). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter’s release. In their defence it may be said that Stephen and James had been put to death and many others by Saul’s persecution.
She confidently affirmed (). Imperfect middle of , an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement.
It is his angel (H ). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.
Fuente: Robertson’s Word Pictures in the New Testament
Constantly affirmed [] . Better, confidently affirmed; constant is used in its older sense of consistent. The verb contains two ideas : strong assertion [] , and holding to the assertion through all contradiction [] ; hence, she strongly and consistently asserted.
Angel. Guardian angel, according to the popular belief among the Jews that every individual has his guardian angel, who may, on occasion, assume a visible appearance resembling that of the person whose destiny is committed to him.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they said unto her, Thou art mad,” (hoi de pros auten eipan maine) “Then they responded to her, you are just raving,” you are crazy, mad, settle down.
2) “But ‘she constantly affirmed,” (he de diischurizeto) “But she emphatically declared it,” affirmed or repeated it confidently, that she knew what she was talking about.
3) “That it was even so,” (houtos echein) “That it was so,” just like I told you. So that they were convinced she had seen and heard his angel, Mat 28:10; Heb 1:14.
4) “Then said they, it is his angel,” (hoi de elegon ho angelas estin autou) “So they replied that it is his angel,” not Peter himself. That was more than they could believe. Evidently they had been praying, not for his release from prison, but that he might have grace for his imprisonment and possible pending death, such as, or similar to, that by which James had died at the hand of Herod, Act 12:1-3; Psa 34:7.
Fuente: Garner-Howes Baptist Commentary
15. When he did knock at the gate. Whereas they think that the maid is mad, which telleth them that Peter was come; we gather by this, that they did not hope or look for Peter’s deliverance, and yet we will not say that they prayed without faith; because they looked for some other success, to with that Peter being armed with power from heaven, should be ready, whether it were by life or death, to glorify God, (759) that the flock being terrified with the violent invasion of wolves might not be scattered abroad, that those that were weak might not faint, that the Lord would put away that whirlwind of persecution. But in that the Lord granteth them more than they hoped for, he surpasseth their desires with his infinite goodness. And now that which was done seemeth to them incredible, that they may be the more provoked to praise his power.
It is his angel. They call him his angel, who was by God appointed to be his keeper and the minister of his safety. In which sense Christ saith that the angels of little ones do always see the face of his Father, (Mat 18:10.) And what do they gather hence commonly? that every particular man hath a particular angel, which taketh charge of him; but it is too weak. For the Scripture doth sometimes testify (Exo 14:10) that there is one angel given to a great people, and to one man only a great host. For Elizeus [Elisha] his servant had his eyes opened, so that he saw in the air chariots of fire, which were appointed to defend the prophet, (2Kg 6:17.) And in Daniel there is but one angel of the Persians, and one of the Grecians named, (Dan 10:5.) Neither doth the Scripture promise to every man a certain and peculiar angel, but rather that the Lord hath charged his angels to keep all the faithful, (Psa 91:11😉 also that they pitch their tents about the godly, (Psa 34:8.) Therefore, that vain surmise which is common touching the two angels of every man is profane. Let this be sufficient for us, that the whole host of heaven doth watch for the safety of the Church; and that as necessity of time requireth sometimes one angel, sometimes more do defend us with their aid. Assuredly, this is inestimable goodness of God, in that he saith that the angels, who are the beams of his brightness, are our ministers.
(759) “ Christi nomen,” the name of Christ.
Fuente: Calvin’s Complete Commentary
(15) It is his angel.The language expresses the common belief of the Jews, that every true Israelite had a guardian angel specially assigned to him, who, when he appeared in human form, assumed the likeness of the man whom he protected. It is obvious that the record of the casual utterance of such a belief cannot be taken as an authoritative sanction of it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. His angel To translate this his messenger, as some do, makes no intelligible sense. The damsel’s reason for knowing it to be Peter must have been her recognition of his voice; and how would it explain that fact to say that it was a messenger from Peter? But the Jews did popularly entertain the belief that a man had a guardian angel who sometimes assumed his form and voice. This belief, entertained by the present company, can be no valid proof of the doctrine for us. They were not inspired persons, as their mistaken talk to Rhoda shows, and they only expressed a personal belief.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they said to her, “You are mad.” But she confidently affirmed that it was even so. And they said, “It is his angel.” ’
Then, while Peter continued knocking, they first told her that she was mad, and then, when she continued to affirm that it was true, began a discussion as to what it could be that was at the door. ‘It is his angel’, they said. Perhaps they were saying ‘He is dead and his angel has come to visit us to tell us.’ They had been praying for his safety all night and now they could not believe it. Or perhaps they thought that he was still alive although awaiting the worst and that his angel had come to reassure them. Jesus had spoken of ‘little ones’ having their own angels watching over them (Mat 18:10; Heb 1:14). This may have been what was in their minds. But one thing is clear. They did not believe that God could have answered their prayers.
Fuente: Commentary Series on the Bible by Peter Pett
Act 12:15. It is his angel. Many commentators understand this as if they had said, “It is his messenger, or one sent from him;” and it is certain that the word has frequently this sense in the scripture; but as the maid averred that she knew his voice, and was assured that it was Peter himself, it seems clear that they judged it to be something supernatural. Possibly they might imagine that it was an angel who assumed his form, to bring them some tidings of him; or that he had been executed in prison, as John the Baptist was, in the night, and that his separate spirit appeared as a token of its being employed, asangels are, in ministering to the church on earth. See Mat 18:10. It is by no means certain that they imagined this to be his guardian angel; for Philo speaks of it as a received notion among the Jews, that the souls of good men deceased officiated as ministering spirits.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 12:15-16 . ] Thou art mad! An expression of extreme surprise at one who utters what is absurd or otherwise incredible. Comp. Act 26:24 ; Hom. Od. xviii. 406. The hearer also of something incredible himself exclaims: ! Jacobs, ad Anthol. IX. p. 440.
.] as in Luk 22:59 , and often in Greek writers: she maintained firmly and strongly .
] Even according to the Jewish conception (see Lightfoot ad loc. ), the explanation suggested itself, that Peter’s guardian angel had taken the form and voice of his protg and was before the door. But the idea, originating after the exile, of individual guardian angels (see on Mat 18:10 ), is adopted by Jesus Himself (Mat 18:10 ), and is essentially connected with the idea of the Messianic kingdom (Heb 1:14 ). Olshausen rationalizes this conception in an unbiblical manner, to this effect: “that in it is meant to be expressed the thought, that there lives in the world of spirit the archetype of every individual to be realized in the course of his development, and that the higher consciousness which dwells in man here below stands in living connection with the kindred phenomena of the spirit-world.” Cameron, Hammond, and others explain: “a messenger sent by him from the prison.” It is decisive against this interpretation, that those assembled could just as little light on the idea of the imprisoned Peter’s having sent a messenger, as the maid could have confounded the voice of the messenger with the well-known voice of Peter, for it must be presumed from that she told the more special reasons for her certainty that Peter was there.
Act 12:16 . ] consequently the persons assembled themselves, who had now come out of their room.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 15. It is his angel ] Or, it is his messenger, or one come from him. See a like place, Luk 7:24 . Angels use not to stand at door and knock, and wait for an opening. Fernelius (holding that each saint hath his angel-guardian) tells us out of the rabbins, that Adam’s angel was called Raziel, Abraham’s Zachiel, Isaac’s Raphael, Jacob’s Peniel, and Moses’ Metraton. But this may as well pass for a Jewish fable.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15. . ] No other rendering but his angel will suit the sense: and with a few exceptions (Camero, Basnage, Hammond, and one or two more) all Commentators, ancient and modern, have recognized this meaning. Our Lord plainly asserts the doctrine of guardian angels in ref. Matt. (see note there): and from this we further learn in what sense His words were understood by the early church. From His words taken with the context ( ) we infer that each one has his guardian angel: from this passage we find not only that such was believed to be the case, but that it was supposed that such angel occasionally appeared in the semblance (seeing that he spoke with the voice) of the person himself . We do not, it is true, know who the speakers were: nor is the peculiar form in which they viewed the doctrine binding upon us: it may have been erroneous, and savouring of superstition. But of the doctrine itself this may not be said, as the Lord Himself has asserted it . See Wordsw.’s interesting note here.
For what purpose they supposed this angel to have come, does not appear in the narrative.
Fuente: Henry Alford’s Greek Testament
Act 12:15 . : used as in a colloquial expression, not meaning literal insanity, see Page’s note on Act 26:24 , so in 2Ki 9:11 , seems to be used. : only here and in Luk 22:59 ( cf. Act 15:2 [252] ). In Luke, A.V. renders “confidently affirmed” as it should be here, and as it is in R.V.; found in classical Greek, and so also in Jos., Ant. , ii., 6, 4, but not in LXX; cf. also its use in Acta Petri et Pauli Apocryph. , 34, 39 (Lumby). Both and its compound here are used in medical language, and both in the same way as in this passage. If we compare the parallel passages, Mat 26:73 , Mar 14:70 , Luk 22:59 , in Matthew we have , in Mark , but in Luke the strong word in the passage before us; Hobart, p. 77, and see also a similar change in parallel passages on p. 76. , cf. Mat 18:10 , Heb 1:14 . According to Jewish ideas they would believe that Peter’s guardian angel had assumed his form and voice, and stood before the door, see Edersheim, Jesus the Messiah , ii. 748 755, especially 752; “ Apocrypha ” (“Speaker’s Commentary”) “Angelology,” i., 171 ff.; Weber, Jdische Theol. , pp. 170, 171 (1897); “Angels,” B.D., 1 2 , Blass, Nsgen, J. Lightfoot, in loco . We may contrast the reserve of the canonical books of the Jews with the details of their later theology, “Engel,” Hamburger, Real-Encyclopdie des Judentums , i., 2 and 3.
[252] R(omana), in Blass, a first rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
Thou art mad. Greek. mainomai. Here, Act 26:24, Act 26:25. Joh 10:20. 1Co 14:23.
constantly affirmed = kept strongly asserting. Greek. diischurizomai. Compound of dia and ischurizomai. Compare App-172. Elsewhere only in Luk 22:59.
angel, i.e. guardian angel, according to Jewish belief. Compare Mat 18:10. Heb 1:14.
Fuente: Companion Bible Notes, Appendices and Graphics
15. . ] No other rendering but his angel will suit the sense: and with a few exceptions (Camero, Basnage, Hammond, and one or two more) all Commentators, ancient and modern, have recognized this meaning. Our Lord plainly asserts the doctrine of guardian angels in ref. Matt. (see note there): and from this we further learn in what sense His words were understood by the early church. From His words taken with the context ( ) we infer that each one has his guardian angel: from this passage we find not only that such was believed to be the case, but that it was supposed that such angel occasionally appeared in the semblance (seeing that he spoke with the voice) of the person himself. We do not, it is true, know who the speakers were: nor is the peculiar form in which they viewed the doctrine binding upon us: it may have been erroneous, and savouring of superstition. But of the doctrine itself this may not be said, as the Lord Himself has asserted it. See Wordsw.s interesting note here.
For what purpose they supposed this angel to have come, does not appear in the narrative.
Fuente: The Greek Testament
Act 12:15. , thou art mad) [Some subjoin the mark of interrogation after this word. But the margin of both Gr. Editions leaves it undecided.-E. B.] A formula used in case of a thing which is not believed.-, she perseveringly affirmed) Quite differently from what they are wont to do, who are either mad or sleeping.- , his angel) So they inferred from the similarity of the voice. From the opinion of those saints as to the angel of Peter, whom they were supposing to be close to death, having been heard by the damsel, no solid conclusion can be inferred as to a single angel being the attendant on each individual among men. [Scripture assigns frequently to one holy man the guardianship rather of many angels.-V. g.] However even Peter speaks definitely with the article , Act 12:11, : whereas ordinarily the article is not always added to possessive pronouns. Comp. Mat 19:28, ; Act 3:2, .
Fuente: Gnomon of the New Testament
Thou: Act 26:24, Job 9:16, Mar 16:11, Mar 16:14, Luk 24:11
It is: Gen 48:16, Mat 18:10, Luk 24:37, Luk 24:38
Reciprocal: Pro 21:28 – the man Mat 14:26 – they were Tit 3:8 – that thou
Fuente: The Treasury of Scripture Knowledge
5
Act 12:15. We are not told just what the church said in its prayer for Peter. If it was a scriptural prayer, the disciples placed their request on condition “if the Lord will.” The favorable answer to the prayer was so gladdening that they thought it was “too good to be true.” The girl was so positive about her report they thought some explanation should be resorted to that would harmonize all the phases of the situation. Their solution was that it was his angel. After his definition of the Greek word for angel, Thayer explains that “guardian angels of individuals are mentioned in Mat 18:10; Act 12:15.” Funk and Wagnalls Standard Bible Dictionary says the following: “There was a popular idea that each person had assigned to him a special guardian angel, and it is to this that Jesus refers in Mat 18:10. Peter’s escape from prison (Act 12:15) is an illustration of the thought that when such guardian angel appeared on earth he took the form of the person guarded.” Luke does not say anything for or against such a theory, since in the present instance the experssion was that of the astonished group, and their statement had no authority in the nature of inspiration.
Fuente: Combined Bible Commentary
Act 12:15. Then said they, It is his angel. Some have tried to explain away this difficult passage by suggesting that the word rendered angel in the original signified messenger simply; but this is most improbable, for how could they have expected a messenger from the prison at such an hour? Besides, Rhoda knew the voice of Peter.
It is evident that the Christians (or at least some of them) who were present that night in Marys house believed that Peters guardian angel had assumed his voice and was standing before the door. The whole question of the unseen ministry of angels is a very mysterious one; some of the weightiest of the fathers have taught definitely that every believer has a guardian angel. So Basil and Chrysostom. Very little is told us concerning these Beings and their work and office among us in Holy Scripture. Our Lords words (Mat 18:10), I say unto you, that in heaven heir angels do always behold the face of My Father which is in heaven, simply teach us that these blessed Ones are concerned more or less closely with the words and works of men; they tell us, too, that very blender is the partition which separates the world we know from the other unseen world,that the spirit-world, which seems so infinitely far, is perhaps all the while close beside us. But the guarded reticence of all inspired teaching on this question warns us from inquiring too closely into a mysterious subject with an aimless curiosity.
For the comfort of believers the Master has told them of the existence of these blessed spirits, and of the intense interest they take in every life battling here with evil; more than this the Holy Spirit has not vouchsafed to disclose. The whole subject of angelic ministry has been exhaustively discussed in Bishop Bulls noble sermons on the Existence of Angels, and on the Office of the Holy Angels towards the Faithful (Bulls Works, vol. i., Sermons xi. xii.).
Fuente: A Popular Commentary on the New Testament
See notes one verse 13