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Matthew Henry’s Complete Commentary
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Matthew Henry |
A C T S.
CHAP. XII.
In this chapter we have the story,
I. Of the martyrdom of James the apostle, and the imprisonment of Peter
by Herod Agrippa, who now reigned as king in Judea,
II. The miraculous deliverance of Peter out of prison by the ministry
of an angel, in answer to the prayers of the church for him,
III. The cutting off of Herod in the height of his pride by the stroke
of an angel, the minister of God’s justice
(ver. 20-23);
and this was done while Barnabas and Saul were at Jerusalem, upon the
errand that the church of Antioch sent them on, to carry their charity;
and therefore in the close we have an account of their return to
Antioch,
| The Martyrdom of James; Peter’s Imprisonment. |
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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,
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.
| Peter’s Imprisonment and Deliverance. |
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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: 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, 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.
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.
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.
13 And as Peter knocked at the door of the gate, a damsel came
to hearken, named Rhoda.
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.
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.
16 But Peter continued knocking: and when they had opened the
door, and saw him, they were astonished.
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 show these things unto James, and to the
brethren. And he departed, and went into another place.
18 Now as soon as it was day, there was no small stir among the
soldiers, what was become of Peter.
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 Judæa to Cæsarea, and there
abode.
We have here an account of Peter’s deliverance out of prison, by which
the design of Herod against him was defeated, and his life preserved
for further service, and a stop given to this bloody torrent. Now,
I. One thing that magnified his deliverance was that it was a signal
answer to prayer
(v. 5):
Peter was kept in prison with a great deal of care, so that it
was altogether impossible, either by force or by stealth, to get him
out. But prayer was made without ceasing of the church unto God for
him, for prayers and tears are the church’s arms; therewith she
fights, not only against her enemies, but for her friends: and to these
means they have recourse.
1. The delay of Peter’s trial gave them time for prayer. It is probable
that James was hurried off so suddenly and so privately that they had
not time to pray for him, God so ordering it that they should not have
space to pray, when he designed they should not have the thing they
prayed for. James must be offered upon the sacrifice and service of
their faith, and therefore prayer for him is restrained and prevented;
but Peter must be continued to them, and therefore prayer for him is
stirred up, and time is given them for it, by Herod’s putting off the
prosecution. Howbeit, he meant not so, neither did his heart think
so.
2. They were very particular in their prayers for him, that it would
please God, some way or other, to defeat Herod’s purpose, and to snatch
the lamb out of the jaws of the lion. The death of James alarmed them
to a greater fervency in their prayer for Peter; for, if they be broken
thus with breach upon breach, they fear that the enemy will make a full
end. Stephen is not, and James is not, and will they take Peter also?
All these things are against them; this will be sorrow upon sorrow,
Note, Though the death and sufferings of Christ’s ministers may be made
greatly to serve the interests of Christ’s kingdom, yet it is the duty
and concern of the church earnestly to pray for their life, liberty,
and tranquillity; and sometimes Providence orders it that they are
brought into imminent danger, to stir up prayer for them.
3. Prayer was made without ceasing; it was, proseuche
ektenes—fervent prayer. It is the word that is used
concerning Christ’s praying in his agony more earnestly; it is
the fervent prayer of the righteous man, that is effectual, and
availeth much. Some think it denotes the constancy and
continuance of their prayers; so we take it: They prayed without
ceasing. It was an extended prayer; they prayed for his release in
their public assemblies (private ones, perhaps, for fear of the
Jews); then they went home, and prayed for it in their families;
then retired into their closets, and prayed for it there; so they
prayed without ceasing: or first one knot of them, and then
another, and then a third, kept a day of prayer, or rather a night of
prayer, for him,
Note, Times of public distress and danger should be praying times with
the church; we must pray always, but then especially.
II. Another thing that magnified his deliverance was that when the
king’s commandment and decree drew near to be put in execution,
then his deliverance was wrought, as
Let us observe when his deliverance came.
1. It was the very night before Herod designed to bring him forth,
which made it to be so much the greater consolation to his friends and
confusion to his enemies. It is probable some who had an interest in
Herod, or those about him, had been improving it to get a discharge for
Peter, but in vain; Herod resolves he shall die. And now they despair
of prevailing in this way, for to-morrow is the day set for the
bringing of him forth; and, it is likely, they will make as quick
work with him as with his Master; and now God opened a door of escape
for him. Note, God’s time to help is when things are brought to the
last extremity, when there is none shut up nor left
and for this reason it has been said, “The worse the better.” When
Isaac is bound upon the altar, and the knife in the hand, and the hand
stretched out to slay him, then Jehovah–jireh, the Lord will
provide.
2. It was when he was fast bound with two chains, between two
soldiers; so that if he offer to stir he wakes them; and, besides
this, though the prison-doors, no doubt, were locked and bolted, yet,
to make sure work, the keepers before the door kept the prison,
that no one might so much as attempt to rescue him. Never could the art
of man do more to secure a prisoner. Herod, no doubt, said, as Pilate
make it as sure as you can. When men will think to be too hard
for God, God will make it appear that he is too hard for them.
3. It was when he was sleeping between the soldiers, fast
asleep;
(1.) Not terrified with his danger, though it was very imminent, and
there was no visible way for his escape. There was but a step between
him and death, and yet he could lay himself down in peace, and
sleep–sleep in the midst of his enemies–sleep when, it may be, they
were awake, having a good cause that he suffered for, and a good
conscience that he suffered with, and being assured that God would
issue his trial that way that should be most for his glory. Having
committed his cause to him that judgeth righteously, his soul dwells
at ease; and even in prison, between two soldiers, God gives him
sleep, as he doth to his beloved.
(2.) Not expecting his deliverance. He did not keep awake, looking to
the right hand, or to the left, for relief, but lay asleep, and was
perfectly surprised with his deliverance. Thus the church
(Ps. cxxvi. 1):
We were like those that dream.
III. It also magnified his deliverance very much that an angel was
sent from heaven on purpose to rescue him, which made his escape
both practicable and warrantable. This angel brought him a legal
discharge, and enabled him to make use of it.
1. The angel of the Lord came upon him;
epeste—stood over him. He seemed as one abandoned
by men, yet not forgotten of his God; The Lord thinketh upon
him. Gates and guards kept all his friends from him, but could not
keep the angels of God from him: and they invisibly encamp round
about those that fear God, to deliver them
(Ps. xxxiv. 7),
and therefore they need not fear, though a host of enemies encamp
against them,
Ps. xxvii. 3.
Wherever the people of God are, and however surrounded, they have a way
open heavenward, nor can any thing intercept their intercourse with
God.
2. A light shone in the prison. Though it is a dark place, and
in the night, Peter shall see his way clear. Some observe that we do
not find in the Old Testament that where angels appeared the light
shone round about them; for that was a dark dispensation, and the
glory of angels was then veiled. But in the New Testament, when mention
is made of the appearing of the angels, notice is taken of the light
that they appeared in; for it is by the gospel that the upper world is
brought to light. The soldiers to whom Peter was chained were either
struck into a deep sleep for the present (as Saul and his soldiers were
when David carried off his spear and cruise of water), or, if they were
awake, the appearance of the angel made them to shake, and to become
as dead men, as it was with the guard set on Christ’s
sepulchre.
3. The angel awoke Peter, by giving him a blow on his side, a
gentle touch, enough to rouse him out of his sleep, though so fast
asleep that the light that shone upon him did not awaken him. When good
people slumber in a time of danger, and are not awakened by the light
of the word, and the discoveries it gives them, let them expect to be
smitten on the side by some sharp affliction; better be raised up so
than left asleep. The language of this stroke was, Arise up
quickly; not as if the angel feared coming short by his delay, but
Peter must not be indulged in it. When David hears the sound of the
going on the tops of the mulberry trees, then he must rise up quickly,
and bestir himself.
4. His chains fell off from his hands. It seems they had
handcuffed him, to make him sure, but God loosed his bands; and,
if they fall off from his hands, it is as well as if he had the
strength of Samson to break them like threads of tow. Tradition makes a
mighty rout about these chains, and tells a formal story that one of
the soldiers kept them for a sacred relic, and they were long after
presented to Eudoxia the empress, and I know not what miracles are said
to have been wrought by them; and the Romish church keeps a feast on
the first of August yearly in remembrance of Peter’s chains, festum
vinculorum Petri–The feast of Peter’s chains; whereas this was at
the passover. Surely they are thus fond of Peter’s chains in hope with
them to enslave the world!
5. He was ordered to dress himself immediately, and follow the angel;
and he did so,
When Peter was awake he knew not what to do but as the angel directed
him.
(1.) He must gird himself; for those that slept in their clothes
ungirded themselves, so that they had nothing to do, when they got up,
but to fasten their girdles.
(2.) He must bind on his sandals, that he might be fit to walk.
Those whose bonds are loosed by the power of divine grace must have
their feet shod with the preparation of the gospel of peace.
(3.) He must cast his garments about him, and come away as he
was, and follow the angel; and he might go with a great deal of courage
and cheerfulness who had a messenger from heaven for his guide and
guard. He went out, and followed him. Those who are delivered
out of a spiritual imprisonment must follow their deliverer, as Israel
when they went out of the house of bondage did; they went out, not
knowing whither they went, but whom they followed. Now it is said,
when Peter went out after the angel, he knew not that it was true
which was done by the angel, that it was really a matter of fact,
but thought he saw a vision; and, if he did, it was not the
first he had seen: but by this it appears that a heavenly vision was so
plain, and carried so much of its own evidence along with it, that it
was difficult to distinguish between what was done in fact and what was
done in vision. When the Lord brought back the captivity of his
people we were like those that dream,
Ps. cxxvi. 1.
Peter was so; he thought the news was too good to be true.
6. He was led safely by the angel out of danger,
Guards were kept at one pass and at another, which they were to make
their way through when they were out of the prison, and they did so
without any opposition; nay, for aught that appears, without any
discovery: either their eyes were closed; or their hands were tied, or
their hearts failed them; so it was that the angel and Peter safely
passed the first and second ward. Those watchmen represented the
watchmen of the Jewish church, on whom God had poured out a spirit
of slumber, eyes that they should not see and ears that they should not
hear,
Rom. xi. 8.
His watchmen are blind, sleeping, lying down, and loving to
slumber. But still there is an iron gate, after all, that will stop
them, and, if the guards can but recover themselves, there they may
recover their prisoner, as Pharaoh hoped to retake Israel at the Red
Sea. However, up to that gate they march, and, like the Red Sea before
Israel, it opened to them. They did not so much as put a hand to
it, but it opened of its own accord, by an invisible power; and
thus was fulfilled in the letter what was figuratively promised to
Cyrus
I will open before him the two-leaved gates, will break in pieces
the gates of brass, and cut in sunder the bars of iron. And
probably the iron gate shut again of itself, that none of the guards
might pursue Peter. Note, When God will work salvation for his people,
no difficulties in their way are insuperable; but even gates of iron
are made to open of their own accord. This iron gate led him into the
city out of the castle or tower; whether within the gates of the city
or without is not certain, so that, when they were through this, they
were got into the street. This deliverance of Peter represents to us
our redemption by Christ, which is often spoken of as the setting of
prisoners free, not only the proclaiming of liberty to the captives,
but the bringing of them out of the prison-house. The
application of the redemption in the conversion of souls is the
sending forth of the prisoners, by the blood of the covenant, out of
the pit wherein is no water,
Zech. ix. 11.
The grace of God, like this angel of the Lord, brings light first into
the prison, by the opening of the understanding, smites the sleeping
sinner on the side by the awakening of the conscience, causes the
chains to fall off from the hands by the renewing of the will, and then
gives the word of command, Gird thyself, and follow me.
Difficulties are to be passed through, and the opposition of Satan and
his instruments, a first and second ward, an untoward generation, from
which we are concerned to save ourselves; and we shall be saved by the
grace of God, if we put ourselves under the divine conduct. And at
length the iron gate shall be opened to us, to enter into the New
Jerusalem, where we shall be perfectly freed from all the marks of our
captivity, and brought into the glorious liberty of the children of
God.
7. When this was done, the angel departed from him, and left him
to himself. He was out of danger from his enemies, and needed no guard.
He knew where he was, and how to find out his friends, and needed no
guide, and therefore his heavenly guard and guide bids him farewell.
Note, Miracles are not to be expected when ordinary means are to be
used. When Peter has now no more wards to pass, nor iron gates to get
through, he needs only the ordinary invisible ministration of the
angels, who encamp round about those that fear God, and deliver
them.
IV. Having seen how his deliverance was magnified, we are next to see
how it was manifested both to himself and others, and how, being made
great, it was made known. We are here told,
1. How Peter came to himself, and so came himself to the knowledge of
it,
So many strange and surprising things coming together upon a man just
awoke out of sleep put him for the present into some confusion; so that
he knew not where he was, nor what he did, nor whether it was fancy or
fact; but at length Peter came to himself, was thoroughly awake,
and found that it was not a dream, but a real thing: “Now I know of
a surety, now I know alethos—truly, now I
know that it is truth, and not an illusion of the fancy. Now I am well
satisfied concerning it that the Lord Jesus hath sent his angel,
for angels are subject to him and go on his errands, and by him hath
delivered me out of the hands of Herod, who thought he had me fast,
and so hath disappointed all the expectation of the people of the
Jews, who doubted not to see Peter cut off the next day, and hoped
it was the one neck of Christianity, in which it would all be struck
off at one blow.” For this reason it was a cause of great expectation,
among not only the common people, but the great people of the Jews.
Peter, when he recollected himself, perceived of a truth what
great things God had done for him, which at first he could not believe
for joy. Thus souls who are delivered out of a spiritual bondage are
not at first aware what God has wrought in them. Many have the truth of
grace that want the evidence of it. They are questioning whether there
be indeed this change wrought in them, or whether they have not been
all this while in a dream. But when the Comforter comes, whom the
Father will send sooner or later, he will let them know of a surety
what a blessed change is wrought in them, and what a happy state they
are brought into.
2. How Peter came to his friends, and brought the knowledge of it to
them. Here is a particular account of this, and it is very
interesting.
(1.) He considered the thing
(v. 12),
considered how imminent his danger was, how great his deliverance; and
now what has he to do? What improvement must he make of this
deliverance? What must he do next? God’s providence leaves room for the
use of our prudence; and, though he has undertaken to perform and
perfect what he has begun, yet he expects we should consider the
thing.
(2.) He went directly to a friend’s house, which, it is likely, lay
near to the place where he was; it was the house of Mary, a sister of
Barnabas, and mother of John Mark, whose house, it should seem, was
frequently made use of for the private meeting of the disciples, either
because it lay obscure, or because she was more forward than others
were to open her doors to them; and, no doubt, it was, like the house
of Obededom, blessed for the ark’s sake. A church in the house makes it
a little sanctuary.
(3.) There he found many that were gathered together
praying, at the dead time of the night, praying for Peter, who was
the next day to come upon his trial, that God would find out some way
or other for his deliverance. Observe,
[1.] They continued in prayer, in token of their importunity; they did
not think it enough once to have presented his case to God, but they
did it again and again. Thus men ought always to pray, and not to
faint. As long as we are kept waiting for a mercy we must continue
praying for it.
[2.] It should seem that now when the affair came near to a crisis, and
the very next day was fixed for the determining of it, they were more
fervent in prayer than before; and it was a good sign that God intended
to deliver Peter when he thus stirred up a spirit of prayer for his
deliverance, for he never said to the seed of Jacob, Seek ye my face
in vain.
[3.] They gathered together for prayer on this occasion; though this
would made them obnoxious to the government if they were discovered,
yet they know what an encouragement Christ gave to joint-prayer,
And it was always the practice of God’s praying people to unite their
forces in prayer, as
[4.] They were many that were got together for this work, as many
perhaps as the room would hold; and first one prayed, and then another,
of those who gave themselves to the word and prayer, the rest joining
with them; or, if they had not ministers among them, no doubt but there
were many private Christians that knew how to pray, and to pray
pertinently, and to continue long in prayer when the affections of
those who joined were so stirred as to keep pace with them upon such an
occasion. This was in the night, when others were asleep, which was an
instance both of their prudence and of their zeal. Note, It is good for
Christians to have private meetings for prayer, especially in times of
distress, and not to let fall nor forsake such assemblies.
[5.] Peter came to them when they were thus employed, which was an
immediate present answer to their prayer. It was as if God should say,
“You are praying that Peter may be restored to you; now here he is.”
While they are yet speaking, I will hear,
Isa. lxv. 24.
Thus the angel was sent with an answer of peace to Daniel’s prayer,
while he was praying,
Dan. ix. 20, 21.
Ask, and it shall be given.
(4.) He knocked at the gate, and had much ado to get them to let him in
(v. 13-16):
Peter knocked at the door of the gate, designing by it to awaken
them out of their sleep, and, for aught that appears, not knowing that
he disturbed them in their devotions. Yet, if his friends were
permitted to speak with him in private in the prison, it is possible he
might know of this appointment, and it was this which he recollected
and considered when he determined to go to that house, where he knew he
should find many of his friends together. Now when he knocked there,
[1.] A damsel came to hearken; not to open the door till she
knew who was there, a friend or a foe, and what their business was,
fearing informers. Whether this damsel was one of the family or one of
the church, whether a servant or a daughter, does not appear; it should
seem, by her being named, that she was of note among the Christians,
and more zealously affected to the better part than most of her age.
[2.] She knew Peter’s voice, having often heard him pray, and preach,
and discourse, with a great deal of pleasure. But, instead of letting
him in immediately out of the cold, she opened not the gate for
gladness. Thus sometimes, in a transport of affection to our
friends, we do that which is unkind. In an ecstasy of joy she forgets
herself, and opened not the gate.
[3.] She ran in, and probably went up to an upper room where they were
together, and told them that Peter was certainly at the gate, though
she had not courage enough to open the gate, for fear she should be
deceived, and it should be the enemy. But, when she spoke of Peter’s
being there, they said, “Thou art mad; it is impossible it
should be he, for he is in prison.” Sometimes that which we most
earnestly wish for we are most backward to believe, because we are
afraid of imposing upon ourselves, as the disciples, who, when Christ
had risen, believed not for joy. However, she stood to it that
it was he. Then said they, It is his angel,
v. 15.
First, “It is a messenger from him, that makes use of his
name;” so some take it; angelos often signifies no more
than a messenger. It is used of John’s messengers
of Christ’s,
When the damsel was confident it was Peter, because she knew his voice,
they thought it was because he that stood at the door had called
himself Peter, and therefore offer this solution of the difficulty, “It
is one that comes with an errand from him, and thou didst mistake as if
it had been he himself.” Dr. Hammond thinks this the easiest way of
understanding it. Secondly, “It is his guardian angel,
or some other angel that has assumed his shape and voice, and stands at
the gate in his resemblance.” Some think that they supposed his angel
to appear as a presage of his death approaching; and this agrees with a
notion which the vulgar have, that sometimes before persons have died
their ward has been seen, that is, some spirit exactly in their
likeness for countenance and dress, when they themselves have been at
the same time in some other place; they call it their ward, that
is, their angel, who is their guard. If so, they concluded this an ill
omen, that their prayers were denied, and that the language of the
apparition was, “Let it suffice you, Peter must die, say no more of
that matter.” And, if we understand it so, it only proves that they had
then such an opinion of a man’s ward being seen a little before
his death, but does not prove that there is such a thing. Others think
they took this to be an angel from heaven, sent to bring them a grant
to their prayers. But why should they imagine that angel to assume the
voice and shape of Peter, when we find not any thing like it in the
appearance of angels? Perhaps they herein spoke the language of the
Jews, who had a fond conceit that every good man has a particular
tutelar angel, that has the charge of him, and sometimes personates
him. The heathen called it a good genius, that attended a man;
but, since no other scripture speaks of such a thing, this alone is too
weak to bear the weight of such a doctrine. We are sure that the angels
are ministering spirits for the good of the heirs of
salvation, that they have a charge concerning them, and
pitch their tents round about them; and we need not be
solicitous that every particular saint should have his guardian angel,
when we are assured he has a guard of angels.
(5.) At length they let him in
(v. 16):
He continued knocking though they delayed to open to him, and at
last they admitted him. The iron gate which opposed his enlargement
opened of itself, without so much as once knocking at it; but the door
of his friend’s house that was to welcome him does not open of its own
accord, but must be knocked at, long knocked at; lest Peter should be
puffed up by the honours which the angel did him, he meets with this
mortification, by a seeming slight which his friends put upon him. But,
when they saw him, they were astonished, were filled with wonder
and joy in him, as much as they were but just now with sorrow and fear
concerning him. It was both surprising and pleasing to them in the
highest degree.
(6.) Peter gave them an account of his deliverance. When he came to the
company that were gathered together with so much zeal to pray for him,
they gathered about him with no less zeal to congratulate him on his
deliverance; and herein they were so noisy that when Peter himself
begged them to consider what peril he was yet in, if they should be
overheard, he could not make them hear him, but was forced to beckon
to them with the hand to hold their peace, and had much ado thereby
to command silence, while he declared unto them how the Lord Jesus
had by an angel brought him out of prison; and it is very
likely, having found them praying for his deliverance, he did not part
with them till he and they had together solemnly given thanks to God
for his enlargement; or, if he could not stay to do it, it is probable
they staid together to do it; for what is won by prayer must be worn
with praise; and God must always have the glory of that which we have
the comfort of. When David declares what God had done for his
soul, he blesses God who had not turned away his prayer,
(7.) Peter sent the account to others of his friends: Go, show these
things to James, and to the brethren with him, who perhaps were met
together in another place at the same time, upon the same errand to the
throne of grace, which is one way of keeping up the communion of saints
and wrestling with God in prayer–acting in concert, though at a
distance, like Esther and Mordecai. He would have James and his company
to know of his deliverance, not only that they might be eased of their
pain and delivered from their fears concerning Peter, but that they
might return thanks to God with him and for him. Observe, Though Herod
had slain one James with the sword, yet here was another James, and
that in Jerusalem too, that stood up in his room to preside among the
brethren there; for, when God has work to do, he will never want
instruments to do it with.
(8.) Peter had nothing more to do for the present than to shift for his
own safety, which he did accordingly: He departed, and went into
another place more obscure, and therefore more safe. He knew the
town very well, and knew where to find a place that would be a shelter
to him. Note, Even the Christian law of self-denial and suffering for
Christ has not abrogated and repealed the natural law of
self-preservation, and care for our own safety, as far as God gives an
opportunity of providing for it by lawful means.
V. Having seen the triumph of Peter’s friends in his deliverance, let
us next observe the confusion of his enemies thereupon, which was so
much the greater because people’s expectation was so much raised of the
putting of him to death.
1. The guards were in the utmost consternation upon it, for they knew
how highly penal it was to them to let a prisoner escape that they had
charge of
(v. 18):
As soon as it was day, and they found the prisoner gone, there
was no small stir or strife, as some read it, among the
soldiers, what had become of Peter; he is gone, and nobody knows
how or which way. They thought themselves as sure as could be of him
but last night; yet now the bird is flown, and they can hear no tale
nor tidings of him. This set them together by the ears; one says, “It
was your fault;” the other, “Nay, but it was yours;” having no other
way to clear themselves, but by accusing one another. With us, if but a
prisoner for debt escape, the sheriff must answer for the debt. Thus
have the persecutors of the gospel of Christ been often filled with
vexation to see its cause conquering, notwithstanding the opposition
they have given to it.
2. Houses were searched in vain for the rescued prisoner
(v. 19):
Herod sought for him, and found him not. Who can find whom God
hath hidden? Baruch and Jeremiah are safe, though searched for, because
the Lord has hidden them,
Jer. xxxvi. 26.
In times of public danger, all believers have God for their
hiding-place, which is such a secret, that there the ignorant world
cannot find them; such a strength, that the impotent world cannot reach
them.
3. The keepers were reckoned with for a permissive escape: Herod
examined the keepers, and finding that they could give no
satisfactory account how Peter got away, he commanded that they
should be put to death, according to the Roman law, and that
If by any means he be missing, then shall thy life go for his
life. It is probable that these keepers had been more severe with
Peter than they needed to be (as the jailor,
and had been abusive to him, and to others that had been their
prisoners upon the like account; and now justly are they put to death
for that which was not their fault, and by him too that had set them to
work to vex the church. When the wicked are thus snared in the
work of their own hands, the Lord is known by the judgments which he
executes. Or, if they had not thus made themselves obnoxious to the
justice of God, and it be thought hard that innocent men should suffer
thus for that which was purely the act of God, we may easily admit the
conjectures of some, that though they were commanded to be put to
death, to please the Jews, who were sadly disappointed by Peter’s
escape, yet they were not executed; but Herod’s death, immediately
after, prevented it.
4. Herod himself retired upon it: He went down from Judea to
Cesarea, and there abode. He was vexed to the heart, as a lion
disappointed of his prey; and the more because he had so much raised
the expectation of the people of the Jews concerning Peter, had
told them how he would very shortly gratify them with the sight of
Peter’s head in a charger, which would oblige them as much as John
Baptist’s did Herodias; it made him ashamed to be robbed of this
boasting, and to see himself, notwithstanding his confidence, disabled
to make his words good. This is such a mortification to his proud
spirit that he cannot bear to stay in Judea, but away he goes to
Cesarea. Josephus mentions this coming of Herod to Cesarea, at the end
of the third year of his reign over all Judea (Antiq. 19. 343),
and says, he came thither to solemnize the plays that were kept there,
by a vast concourse of the nobility and gentry of the kingdom, for the
health of Cæsar, and in honour of him.
| The Death of Herod. |
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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.
21 And upon a set day Herod, arrayed in royal apparel, sat upon
his throne, and made an oration unto them.
22 And the people gave a shout, saying, It is the voice of a
god, and not of a man.
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.
24 But the word of God grew and multiplied.
25 And Barnabas and Saul returned from Jerusalem, when they had
fulfilled their ministry, and took with them John, whose
surname was Mark.
In these verses we have,
I. The death of Herod. God reckoned with him, not only for his putting
James to death, but for his design and endeavour to put Peter to death;
for sinners will be called to an account, not only for the wickedness
of their deeds, but for the wickedness of their endeavours
for the mischief they have done and the mischief they would have done.
It was but a little while that Herod lived after this. Some sinners God
makes quick work with. Observe,
1. How the measure of his iniquity was filled up: it was pride
that did it; it is this that commonly goes more immediately before
destruction, and a haughty spirit before a fall.
Nebuchadnezzar had been a very bloody man, and a great persecutor; but
the word that was in the king’s mouth when the judgments of God fell
upon him was a proud word: Is not this great Babylon that I have
built?
Dan. iv. 30, 31.
It is the glory of God to look on every one that is proud, and bring
him low,
Job xl. 12.
The instance of it here is very remarkable, and shows how God
resists the proud.
(1.) The men of Tyre and Sidon had, it seems, offended Herod. Those
cities were now under the Roman yoke, and they had been guilty of some
misdemeanours which Herod highly resented, and was resolved they should
feel his resentment. Some very small matter would serve such a proud
imperious man as Herod was for a provocation, where he was disposed to
pick a quarrel. He was highly displeased with this people, and they
must be made to know that his wrath was as the roaring of a lion, as
messengers of death.
(2.) The offenders truckled, being convinced, if not that they had done
amiss, yet that it was in vain to contend with such a potent adversary,
who, right or wrong, would be too hard for them; they submitted and
were willing upon any terms to make peace with him. Observe,
[1.] The reason why they were desirous to have the matter accommodated:
Because their country was nourished by the king’s country. Tyre
and Sidon were trading cities, and had little land belonging to them,
but were always supplied with corn from the land of Canaan; Judah
and Israel traded in their market, with wheat, and honey, and oil,
Ezek. xxvii. 17.
Now if Herod should make a law to prohibit the exportation of corn to
Tyre and Sidon (which they knew not but a man so revengeful as he might
soon do, not caring how many were famished by it), their country would
be undone; so that it was their interest to keep in with him. And is it
not then our wisdom to make our peace with God, and humble ourselves
before him, who have a much more constant and necessary dependence upon
him than one country can have upon another? for in him we live, and
move, and have our being.
[2.] The method they took to prevent a rupture: They made Blastus
the king’s chamberlain their friend, probably with bribes and good
presents; that is usually the way for men to make courtiers their
friends. And it is the hard fate of princes that they must have not
only their affairs, but their affections too, governed by such
mercenary tools; yet such men as Herod, that will not be governed by
reason, had better be so governed than by pride and passion. Blastus
had Herod’s ear, and has the art of mollifying his resentments; and a
time is fixed for the ambassadors of Tyre and Sidon to come and make a
public submission, to beg his majesty’s pardon, throw themselves upon
his clemency, and promise never again to offend in the like manner; and
that which will thus feed his pride shall serve to cool his
passion.
(3.) Herod appeared in all the pomp and grandeur he had: He was
arrayed in his royal apparel
(v. 21),
and sat upon his throne. Josephus gives an account of this
splendid appearance which Herod made upon this occasion–Antiq.
19. 344. He says that Herod at this time wore a robe of cloth of
silver, so richly woven, and framed with such art, that when the sun
shone it reflected the light with such a lustre as dazzled the eyes of
the spectators, and struck an awe upon them. Foolish people value men
by their outward appearance; and no better are those who value
themselves by the esteem of such, who court it, and recommend
themselves to it as Herod did, who thought to make up the want of a
royal heart with his royal apparel; and sat upon his throne, as
if that gave him a privilege to trample upon all about him as his
footstool.
(4.) He made a speech to the men of Tyre and Sidon, a fine oration, in
which, probably, after he had aggravated their fault, and commended
their submission, he concluded with an assurance that he would pass by
their offence and receive them into his favour again–proud enough that
he had it in his power whom he would to keep alive, as well as
whom he would to slay; and probably he kept them in suspense as
to what their doom should be, till he made this oration to them, that
the act of grace might come to them with the more pleasing
surprise.
(5.) The people applauded him, the people that had a dependence upon
him, and had benefit by his favour, they gave a shout; and this
was what they shouted, It is the voice of a god, and not of a
man,
v. 22.
God is great and good, and they thought such was Herod’s greatness in
his apparel and throne, and such his goodness in forgiving them, that
he was worthy to be called no less than a god; and perhaps his speech
was delivered with such an air of majesty, and a mixture of clemency
with it, as affected the auditors thus. Or, it may be, it was not from
any real impression made upon their minds, or any high or good thoughts
they had indeed conceived of him; but, how meanly soever they thought
of him, they were resolved thus to curry favour with him, and
strengthen the new-made peace between him and them. Thus great men are
made an easy prey to flatterers if they lend an ear to them, and
encourage them. Grotius here observes that, though magistrates are
called gods
yet kings or monarchs, that is, single persons, are not, lest
countenance should thereby be given to the Gentiles, who gave divine
honours to their kings alive and dead, as here; but they are a college
of senators, or a bench of judges, that are called gods–In collegio
toto senatorum non idem erat periculi; itaque eos, non autem reges,
invenimus dictos elohim. Those that live by sense vilify God, as if
he were altogether such a one as themselves, and deify men, as
if they were gods; having their persons in admiration, because of
advantage. This is not only a great affront to God, giving that
glory to others which is due to him alone, but a great injury to those
who are thus flattered, as it makes them forget themselves, and so
puffs them up with pride that they are in the utmost danger possible of
falling into the condemnation of the devil.
(6.) These undue praises he took to himself, pleased himself with them,
and prided himself in them; and this was his sin. We do not find that
he had given any private orders to his confidants to begin such a
shout, or to put those words into the mouths of the people, nor that he
returned them thanks for the compliment and undertook to answer their
opinion of him. But his fault was that he said nothing, did not rebuke
their flattery, nor disown the title they had given him, nor give
God the glory
(v. 23);
but he took it to himself, was very willing it should terminate in
himself, and that he should be thought a god and have divine honours
paid him. Si populus vult decipi, decipiatur–if the people will be
deceived, let them. And it was worse in him who was a Jew, and
professed to believe in one God only, than it was in the heathen
emperors, who had gods many and lords many.
2. How his iniquity was punished: Immediately
(v. 23)
the angel of the Lord smote him (by the order of Christ, for to
him all judgment is committed), because he gave not God the
glory (for God is jealous for his own honour, and will be glorified
upon those whom he is not glorified by); and he was eaten of
worms above ground, and gave up the ghost. Now he was
reckoned with for vexing the church of Christ, killing James,
imprisoning Peter, and all the other mischiefs he had done. Observe in
the destruction of Herod,
(1.) It was no less than an angel that was the agent–the angel of
the Lord, that angel that was ordered and commissioned to do it, or
that angel that used to be employed in works of this nature, the
destroying angel: or the angel, that is, that angel that
delivered Peter in the former part of the chapter–that angel smote
Herod. For those ministering spirits are the ministers either of divine
justice or of divine mercy, as God is pleased to employ them. The angel
smote him with a sore disease just at that instant when he was
strutting at the applauses of the people, and adoring his own shadow.
Thus the king of Tyre said in his pride, I am a god, I sit in the
seat of God; and set his heart as the heart of God; but he shall be
a man, and no God, a weak mortal man, in the hand of him that
slayeth him
so Herod here. Potent princes must know, not only that God is
omnipotent, but that angels also are greater in power and might than
they. The angel smote him, because he gave not the glory to God;
angels are jealous for God’s honour, and as soon as ever they have
commission are ready to smite those that usurp his prerogatives, and
rob God of his honour.
(2.) It was no more than a worm that was the instrument of Herod’s
destruction: He was eaten of worms, genomenos
skolekobrotos—he became worm-eaten, so it must be read;
rotten he was, and he became like a piece of rotten wood. The body in
the grave is destroyed by worms, but Herod’s body putrefied while he
was yet alive, and bred the worms which began to feed upon it betimes;
so Antiochum, that great persecutor, died. See here,
[1.] What vile bodies those are which we carry about with us; they
carry about with them the seeds of their own dissolution, by which they
will soon be destroyed whenever God does but speak the word. Surprising
discoveries have of late been made by microscopes of the multitude of
worms that there are in human bodies, and how much they contribute to
the diseases of them, which is a good reason why we should not be proud
of our bodies, or of any of their accomplishments, and why we should
not pamper our bodies, for this is but feeding the worms, and feeding
them for the worms.
[2.] See what weak and contemptible creatures God can make the
instruments of his justice, when he pleases. Pharaoh is plagued with
lice and flies, Ephraim consumed as with a moth, and Herod eaten with
worms.
[3.] See how God delights not only to bring down proud men, but to
bring them down in such a way as is most mortifying, and pours most
contempt upon them. Herod is not only destroyed, but destroyed by
worms, that the pride of his glory may be effectually stained. This
story of the death of Herod is particularly related by Josephus, a Jew,
Antiq. 19. 343-350: “That Herod came down to Cesarea, to
celebrate a festival in honour of Cæsar; that the second day of
the festival he went in the morning to the theatre, clothed with that
splendid robe mentioned before; that his flatterers saluted him as a
god, begged that he would be propitious to them; that hitherto they had
reverenced him as a man, but now they would confess to be in him
something more excellent than a mortal nature. That he did not refuse
nor correct this impious flattery (so the historian expresses it); But,
presently after, looking up, he saw an owl perched over his head, and
was at the same instant seized with a most violent pain in his bowels,
and gripes in his belly, which were exquisite from the very first; that
he turned his eyes upon his friends, and said to this purpose: ‘Now I,
whom you called a god, and therefore immortal, must be proved a man,
and mortal.’ That his torture continued without intermission, or the
least abatement, and then he died in the fifty-fourth year of his age,
when he had been king seven years.”
II. The progress of the gospel after this.
1. The word of God grew and multiplied, as seed sown, which
comes up with a great increase, thirty, sixty, a hundred fold; wherever
the gospel was preached, multitudes embraced it, and were added to the
church by it,
After the death of James, the word of God grew; for the church, the
more it was afflicted, the more it multiplied, like Israel in Egypt.
The courage and comfort of the martyrs, and God’s owning them, did more
to invite people to Christianity, than their sufferings did to deter
them from it. After the death of Herod the word of God gained ground.
When such a persecutor was taken off by a dreadful judgment, many were
thereby convinced that the cause of Christianity was doubtless the
cause of Christ, and therefore embraced it.
2. Barnabas and Saul returned to Antioch as soon as they had despatched
the business they were sent upon: When they had fulfilled their
ministry, had paid in their money to the proper persons, and taken
care about the due distribution of it to those for whom it was
collected, they returned from Jerusalem. Though they had a great
many friends there, yet at present their work lay at Antioch; and where
our business is there we should be, and no longer from it than is
requisite. When a minister is called abroad upon any service, when he
has fulfilled that ministry, he ought to remember that he has work to
do at home, which wants him there and calls him thither. Barnabas and
Saul, when they went to Antioch, took with them John, whose surname
was Mark, at whose mother’s house they had that meeting for prayer
which we read of
She was sister to Barnabas. It is probable that Barnabas lodged there,
and perhaps Paul with him, while they were at Jerusalem, and it was
that that occasioned the meeting there at that time (for wherever Paul
was he would have some good work doing), and their intimacy in that
family while they were at Jerusalem occasioned their taking a son of
that family with them when they returned, to be trained up under them,
and employed by them, in the service of the gospel. Educating young men
for the ministry, and entering them into it, is a very good work for
elder ministers to take care of, and of good service to the rising
generation.
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