Acts 12:4-7 sits inside this longer paragraph.
1Now about that time, King Herod stretched out his hands to oppress some of the assembly. 2He killed James, the brother of John, with the sword. 3When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 4When he had arrested him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 5Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 6The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison.
7And behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, “Stand up quickly!” His chains fell off his hands. 8The angel said to him, “Get dressed and put on your sandals.” He did so. He said to him, “Put on your cloak and follow me.” 9And he went out and followed him. He didn’t know that what was being done by the angel was real, but thought he saw a vision. 10When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and went down one street, and immediately the angel departed from him.
John Calvin 1540 · Public Domain On vv4–7 4. Adding four quaternions of soldiers. Luke doth, in…
4. Adding four quaternions of soldiers. Luke doth, in this place, declare by circumstances that Peter was, as it were, shut up in his grave, so that it might seem that he was quite past hope; for as they divided the day and night into four parts by three hours, so Herod divided the watches, that four soldiers might always keep watch, and that one quaternion might succeed another every third hour. He showeth the cause why he was not forthwith put to death, because it had been an heinous offense to put him to death in the Easter holidays; therefore, Herod doth not delay the time as doubtful what to do, but doth only wait for opportunity; yea, he maketh choice of a time, when as his gift may be more plausible, because there came a great multitude together from all parts unto the holy day.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv4, 5, 7 The tyrants and wicked make a gallows for themselves,…
The tyrants and wicked make a gallows for themselves, even then when they do most according to their own will and fantasy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 4 And when he had apprehended him, he put…
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.
Ver. 4. To bring him forth to the people] But God had otherwise determined. Sciat Cels. Vestra, saith Luther in a letter to the Elector of Saxony, et nihil dubitet longe aliter in caelo quam Norimbergae de hoc negotio conclusum esse, i.e. God in heaven hath decreed otherwise of this business than the emperor hath at Nuremberg; and the will of the Lord must be done, when all is done. "Yet have I set my King," &c., Psa 2:6.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–7 Four quaternions of soldiers: there were sixteen soldiers appointed…
Four quaternions of soldiers: there were sixteen soldiers appointed to keep Peter; the Romans using four soldiers at a time to keep sentry, and the Jews dividing their nights into four watches, there were enough to relieve the other, and to set a new watch as often as was required for every night; of which four at a time, two were with the prisoner, and perhaps, for the greater security, bound with the same chain, and two did always stand at the door or gate; and this they might the rather do, out of great caution, having heard what miracles Peter did, and that he had been delivered by an angel out of prison, Act 5:19.
After Easter; that day in which the paschal lamb was ate, on which the Jews would put none to death, that they might not eclipse the joy of that day.
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Bring him forth to the people; to do with him what they would, leaving him to their mercy, or rather cruelty.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv4–7 Peter being imprisoned, observe, What an excess of care…
Peter being imprisoned, observe, What an excess of care and caution Herod takes for securing his prisoner: Sixteen soldiers are set to guard him; four at a time, and to take their turns at the four watches of the night, to relieve one another.
Thence learn, That the enemies of the church make the surest work they can, when at any time God permits his servants to fall into any of their hands. Thus they dealt with the Head, when they had apprehended him; The watch-word was Hold him fast, Mat 26:48. When they crucified him, they nailed him fast to his cross: when they buried him, they made the sepulchre sure, sealing the stone, and setting a watch: And thus they deal with some soldiers chained to him, and others always standing at the door to observe him. But all this care, concern, and caution to secure the prisoner, did illustrate the glory of the miracle in his wonderful deliverance.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v5 We have here an account of Peter's deliverance out…
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 (Act 12:5): 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, Phi 2:27. 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, proseuchē ektenēs - 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, Act 12:12. Note, Times of public distress and danger should be praying times with the church; we must pray always, but then especially.
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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 Est 9:1, Est 9:2. 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 tomorrow 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 (Deu 32:36), 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 (Mat 27:65), 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 (Psa 126:1): 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; epestē - 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 (Psa 34:7), and therefore they need not fear, though a host of enemies encamp against them, Psa 27:3. 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, Act 12:8, Act 12:9. 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, Psa 126:1. Peter was so; he thought the news was too good to be true.
6. He was led safely by the angel out of danger, Act 12:10. 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 11:8. 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 (Isa 45:1, Isa 45:2): 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, Zac 9:11. 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, Act 12:11. 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 alēthōs - 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 (Act 12:12), 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, Mat 18:19, Mat 18:20. And it was always the practice of God's praying people to unite their forces in prayer, as Ch2 20:4; Est 4:16. [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 65:24. Thus the angel was sent with an answer of peace to Daniel's prayer, while he was praying, Dan 9:20, Dan 9:21. Ask, and it shall be given.
(4.) He knocked at the gate, and had much ado to get them to let him in (Act 12:13-16): 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, Act 12:15. 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 (Luk 7:24, Luk 7:27), of Christ's, Luk 9:52. 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 (Act 12:16): 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, Psa 66:16, Psa 66:20.
(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 (Act 12:18): 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 (Act 12:19): 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 36:26. 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 Kg1 20:39, 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, Act 16:24), 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 Caesar, and in honour of him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–7 When he had apprehended him,.... When his officers he…
When he had apprehended him,.... When his officers he sent to take him had brought him:
he put him in prison; in the common prison, very likely where he had been once before, Act 5:18
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and delivered him to four quaternions of soldiers to keep him; each quaternion consisted of four soldiers, so that they were in all sixteen; and so the Syriac version renders it, "and delivered him to sixteen soldiers": how the Ethiopic version should make "seventeen" of them is pretty strange: these perhaps might take their turns to watch him by four at a time, two to whom he was chained, and two others to keep the doors; or all the sixteen together, being posted in one place or another for greater security: and it may be, that the reason of all this caution, and strong guard, might be, because it was remembered that he, and the rest of the apostles, when committed to the same prison some years ago, were delivered out of it:
intending after Easter, or the passover,
to bring him forth to the people; to insult and abuse him, and to put him to what death they should desire.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–7 Four quaternions - Sixteen men, who watched by turns…
Four quaternions - Sixteen men, who watched by turns day and night.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–7 Verse 4. Four quaternions of soldiers] That is, sixteen,…
Verse 4. Four quaternions of soldiers] That is, sixteen, or four companies of four men each, who had the care of the prison, each company taking in turn one of the four watches of the night.
Intending after Easter to bring him forth] μετα το τασχα, After the passover. Perhaps there never was a more unhappy, not to say absurd, translation than that in our text. But, before I come to explain the word, it is necessary to observe that our term called Easter is not exactly the same with the Jewish passover. This festival is always held on the fourteenth day of the first vernal full moon; but the Easter of the Christians, never till the next Sabbath after said full moon; and, to avoid all conformity with the Jews in this matter, if the fourteenth day of the first vernal full moon happen on a Sabbath, then the festival of Easter is deferred till the Sabbath following. The first vernal moon is that whose fourteenth day is either on the day of the vernal equinox, or the next fourteenth day after it. The vernal equinox, according to a decree of the council of Nice, is fixed to the 21st day of March; and therefore the first vernal moon is that whose fourteenth day falls upon the 21st of March, or the first fourteenth day after. Hence it appears that the next Sabbath after the fourteenth day of the vernal moon, which is called the Paschal term, is always Easter day. And, therefore, the earliest Paschal term being the 21st of March, the 22d of March is the earliest Easter possible; and the 18th of April being the latest Paschal term, the seventh day after, that is the 25th of April, is the latest Easter possible.
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The term Easter, inserted here by our translators, they borrowed from the ancient Anglo-Saxon service-books, or from the version of the Gospels, which always translates the το πασχα of the Greek by this term; e.g. Mt 26:2: Ye know that after two days is the feast of the passover. [Anglo-Saxon] Wite ye that aefter twam dagum beoth Eastro. Mt 16:19: And they made ready the passover. [Anglo-Saxon] And hig gegearwodon hym Easter thenunga (i.e. the paschal supper.) Prefixed to Mt 28:1, are these words: [Anglo-Saxon] This part to be read on Easter even. And, before Mt 28:8, these words: [Anglo-Saxon] Mr 14:12: And the first day of unleavened bread when they killed the passover. [Anglo-Saxon] And tham forman daegeazimorum, tha hi Eastron offrodon. Other examples occur in this version. Wiclif used the word paske, i.e. passover; but Tindal, Coverdale, Becke, and Cardmarden, following the old Saxon mode of translation, insert Easter: the Geneva Bible very properly renders it the passover. The Saxon [Anglo-Saxon] are different modes of spelling the name of the goddess Easter, whose festival was celebrated by our pagan forefathers on the month of April; hence that month, in the Saxon calendar, is called [Anglo-Saxon] Easter month. Every view we can take of this subject shows the gross impropriety of retaining a name every way exceptionable, and palpably absurd.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7 Act 12:5-6. Peter therefore — Till the day of…
Act 12:5-6. Peter therefore — Till the day of his execution came; was kept in prison — Under the continual guard of the fore-mentioned soldiers. But prayer without ceasing — (The original expression, προσευχη εκτενης, signifies, earnest and importunate, as well as continual prayer;) was made of the church for him — That is, for his deliverance, yet when their prayer was answered, they could scarce believe it, Act 12:15. But why had they not prayed for James’s deliverance also? Doubtless because he was put to death as soon as apprehended. And when Herod would have brought him forth — For execution; the same night — That is, the night before he had designed to do it; Peter was sleeping — Easy and void of fear; between two soldiers, bound with two chains — It is well known that this way of securing prisoners of consequence was practised among the Romans, as Grotius has shown in his note on Act 28:16. One end of one chain was fastened to Peter’s right hand, and the other end to the left arm of one of the soldiers; the other chain was, in like manner, fastened to Peter’s left arm, and to the soldier’s right arm; so that, humanly speaking, it was impossible he should have risen without immediately awaking them. And the keepers before the door — The other two guards, then on duty, stood sentry before the prison doors, that there might be no attempt of any kind made to rescue him. So that he was sufficiently secured, to all human appearance. It is likely the Jews remembered how all the apostles had escaped, when they had formerly put them in prison; and, perhaps, they suspected the fidelity of the guards. It was, therefore, most probably at their request that such a number of soldiers were appointed to guard Peter. But though the persecutors thus showed themselves skilful in taking measures to destroy, they soon found, by experience, that no device can avail against any whom God is determined to preserve.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–7 And when he had apprehended him - When he…
And when he had apprehended him - When he had taken or arrested him.
He put him in prison - During the solemnities of this religious festival, it would have been deemed improper to have engaged in the trial of a supposed criminal. The minds of the people were expected to be devoted solely to the services of religion; and hence, Herod chose to retain him in custody until the Passover had ended.
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To four quaternions of soldiers - A “quaternion” was a company of “four”; consequently the whole number employed here was sixteen. The Romans divided the night into four watches so that the guards could be relieved; those who were on guard occupying three hours, and being then relieved. Of the four who were on guard, two were with Peter in the prison Act 12:6, and two kept watch before the door of the prison. The utmost precaution was taken that he should not escape; and Herod thus gave the most ample assurance to the Jews of his intention to secure Peter, and to bring him to trial.
Intending after Easter - There never was a more absurd or unhappy translation than this. The original is simply after the Passover (μετὰ τὸ πάσχα meta to pascha. The word “Easter” now denotes the festival observed by many Christian churches in honor of the resurrection of the Saviour. But the original has no reference to that, nor is there the slightest evidence that any such festival was observed at the time when this book was written. The translation is not only unhappy, as it does not convey at all the meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the time of the apostles. The word “Easter” is of Saxon origin, and is supposed to be derived from “Eostre,” the goddess of Love, or the Venus of the North, in honor of whom a festival was celebrated by our pagan ancestors in the month of April (Webster). Since this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honor of the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term “Easter” is used frequently to translate the word “Passover.” In the translation by Wycliffe, the word “paske,” that is, “Passover,” is used. But Tyndale and Coverdale used the word “Easter,” and hence, it has very improperly crept into our King James Version.
To bring him forth to the people - That is, evidently, to put him publicly to death to gratify them. The providence of God in regard to Peter is thus remarkable. Instead of his being put suddenly to death, as was James, he was reserved for future trial; and thus an opportunity was given for the prayers of the church, and for his consequent release.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 6, 7 To four files of soldiers.[1] To four times four…
To four files of soldiers.[1] To four times four soldiers, or to sixteen soldiers, each band or file consisting of four.
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[BIBLIOGRAPHY]
Quatuor quaternionibus, Greek: tessarsi tetradiois stratioton.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 delivered him to four quaternions of soldiers--that is, to…
delivered him to four quaternions of soldiers--that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch.
intending after Easter--rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here).
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to bring him forth to the people--for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 6, 7 4. Quaternions—A body of four soldiers. Four such bodies…
4. Quaternions—A body of four soldiers. Four such bodies succeeded each other during the four watches of the night. Two soldiers would be stationed in the prison and two at the gates.
Easter—The Passover.
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Bring him forth—For trial.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–7 4. And when he had apprehended him, he put…
4. And when he had apprehended him, he put him in prison] To keep him a prisoner till the termination of the feast.
and delivered him to four quaternions of soldiers to keep [guard] him] A quaternion was a set of four men, which number was at one time occupied in the work of the guard, two soldiers being chained to the prisoner, and two keeping guard outside. These latter are called (Act_12:10) “the first and second ward.” There were four such sets appointed to have charge of Peter, one company for each of the four watches by day and by night.
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intending after Easter (the Passover)] The rendering “Easter” is an attempt to give by an English word the notion of the whole feast. That this meaning and not the single day of the Paschal feast is intended by the Greek seems clear from the elaborate preparation made, as for a longer imprisonment than was the rule among the Jews. Peter was arrested at the commencement of the Passover feast (14th of Nisan), and the king’s intention was to proceed to sentence and punish him when the feast was at an end on the 21st of Nisan.
to bring him forth to the people] that they might take notice of the zeal for Judaism which would be shewn by the sentence passed upon Peter. The verb is employed by St Luke about the trial of Jesus (Luk_22:66), “As soon as it was day … they led him into their council.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–7 (4) Delivered him to four quaternions of soldiers.—Agrippa apparently…
(4) Delivered him to four quaternions of soldiers.—Agrippa apparently followed the lessons of Roman practice which he had learnt by his own experience. The four quaternions relieved each other at set times, and the prisoner was chained to two of the soldiers of each company, while the others were stationed as sentinels at the door of the dungeon. (Comp. St. Paul’s chains in Act_28:20; Eph_6:20.)
Intending after Easter.—Better, after the Passover, as elsewhere. In this solitary instance the translators have introduced, with a singular infelicity, the term which was definitely appropriate only to the Christian festival which took the place of the Passover.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–7 The prison for prison, A.V.; earnestly for without ceasing,…
The prison for prison, A.V.; earnestly for without ceasing, A.V. (ejktenhv, or as in the R.T. ejktenwv, 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.
HOMILIES P.C. BARKER Ver. 5. The Church in prayer.
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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 will that 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 (if we may for a moment so call it) 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.
HOMILIES BY R. TUCK Ver. 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 7 Peter therefore was kept in prison: but prayer was…
Act_12:5
Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him.
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In and out of prison
(childrens sermon):--
1. There is more than one way of getting into prison.
(1) If you were a minister, and some prisoner wanted you to speak to him about his soul, you might get in to him.
(2) If you wanted to see inside you could get an order from the Home Secretary.
(3) If you were so unhappy as to have a friend there you might see him at stated times.
(4) You might become a prisoner yourself by breaking the good laws of the country: but there was a time when our laws were bad, and people were imprisoned for doing right. This was the case with John Bunyan and with Peter.
2. There are several ways of getting out of prison.
(1) Some break out themselves--but this would be impossible to those who like Peter were not only behind strong walls, but chained to a soldier.
(2) Friends break in and take them out--but this involves the risk of their being killed, and many prisoners would prefer to remain rather than this should occur.
(3) The Sovereign sends a pardon and lets them out. Now Peter knew that he could not break out, and that his friends were not strong enough to take him out, and that Herod was not good enough to let him out. So his friends went to a greater King who told one of His angels to take him out.
3. The angel found Peter asleep. When night has come it is the proper time to go to sleep. If you have done no wrong and have finished your work you can go to sleep very well. You feel that your father is in the house, and he will take care of you. Now Peter knew that his head might soon be cut off, yet he could sleep comfortably, because he felt that his Father was in the prison with him, and that if Herod did kill him he would go to heaven. Now notice--
I. What the angel did for Peter. He came into the cell, and the soldiers could not prevent him any more than they could the angel from rolling away the stone from the Saviours tomb. He filled the prison with light so that Peter could see; then he had to wake Peter up. When you have gone to sleep very tired you have to be shaken before you can awake. So Peter had to be struck by the angel, and then when he was a little awake he lifted him up as though he were a little child. Then Peters chains fell off.
II. What Peter did for himself. He put on his clothes and shoes. When a boy is able to dress himself his father will not do it for him. Neither will. God or His angels do for us what we can do for ourselves. And when a child is old enough to walk his mother will not carry him. So the angel, who might have carried Peter and set him down among his friends, told him to walk.
III. What the iron gate did for the angel and Peter (verse 10). There are two ways to open a gate--by using a key, or by breaking it open as Samson did. But Peter did not unlock the gate, nor did the angel break it open. It opened as if it knew that God wanted to let the angel and Peter out. This is what we call a miracle. Let us see what we can learn from the story.
1. That you may pray people out of trouble. When you pray for anyone you carry him to God upon your mind. If your brother were ill you could carry him in your arms to the doctor, or you might tell the doctor about him. When Jesus was on earth many were carried to Him in the arms of others; but some, like the Syro-Phoenician womans daughter, were carried upon the mind. This is what Peters friends did. And so we may carry anyone whom we love to God when they are far away and we want them blessed.
2. How strong a power prayer is. It was stronger in this case than Herod and his prison and his soldiers. And it is stronger now than sin and Satan. (W. Harris.)
Peter prayed cut of prison
It is not the perseverance but the fervency of this prayer which is really in the mind of the writer. The margin of the Authorised Version, and the text of the Revised, concur in substituting for without ceasing, earnestly; and that is the true idea of the expression.
I. Now, the first thought that suggests itself to me is based on the first word of our text, that eloquent but. It brings into prominence the all-powerful weapon of the unarmed. Peter was kept in prison, and we know all the elaborate precautions that were taken in order to secure him. But he was lying quietly asleep. There were some people awake; the Church was awake, and God was awake. Peter was kept in prison; but what vanity and folly it all was to surround him with soldiers and gates and bars when this was going on. Prayer was made earnestly of the Church unto God for him. On the one side was the whole embodied power of the world, moved by the malignity of the devil; and on the other side there were a handful of people in Marys house, with their hearts half broken, wrestling with God in prayer; and these beat the others. So they always do, but not always in the same fashion. No doubt there were plenty of prayers offered for James, but he was killed off in a parenthesis. Let us remember, too, that this is the only weapon which it is legitimate for Christian people to use in their conflicts with an antagonistic world. To stand still unresisting, and with no weapon in my hand but prayer to God, is a strong impregnable position which, if Christs disciple takes up, in regard of his individual life, and of the Churchs difficulties and enemies, no power on earth or hell can really overcome him. The faith that keeps itself within the limits of its Masters way of overcoming evil is more than conqueror in the midst of defeat, and that life is safe, though all the Herods that ever were eaten of worms should intend to slay.
II. Further, notice the temper of the prayer that prevails. I have already said that the true idea of the word of my text is earnestness, and not of perseverance or persistence. The author of the Book of the Acts, as you know, is the evangelist Luke; and he uses the same words as descriptive of another prayer: Being in an agony He prayed the more earnestly, he says about the Master in Gethsemane. The disciples, when they prayed for their brother, were fervent in supplication. Ah! if we take that scene beneath the olives as explaining to us the kind of prayer that finds acceptance in Gods ears, we shall not wonder that so much of what we call prayer seems to come back unanswered upon our heads. Air will only rise when it is rarefied; and it is only rarefied when it is warmed. And when our breath is icy cold as it comes out of our lips, and we can see it as a smoke as it passes from us, no wonder it never gets beyond the ceiling of the room in which it is poured out in vain. I dare say--for they were but average people after all--they prayed a deal more fervently to get Peter back amongst them because they did not know what they were to do without him than they prayed for the spiritual blessings which were waiting to be given them. But still they prayed earnestly; and if you and I did the same we should get our answers. And then, remember that, of course, this earnestness of petition is of such a kind that it keeps on till it gets what it wants. Although the word does not mean without ceasing, it implies without ceasing, because it means earnestly. A man that does not much care for a thing asks languidly for it and is soon tired. And this is how many people pray: they ask for the thing and then go away, and do not know whether God ever gave it them or not. But others, who really want the blessing, plead till it comes. These good people were praying the night before the execution; no doubt all day long they had been at it, and nothing came of it. The night fell, they continued, nothing came of it. But, according to the story, the answer came so late that Peter had barely time to get to the Christian home that was nearest before daybreak. And so at the very last possible moment to which it was safe to defer Peters deliverance, and not a tick of the clock sooner, did God send the answer. He does in like fashion with us many a time: and the great lesson is, Wait patiently on Him. Rest in the Lord, nor faint when the answer is long in coming.
III. And now the last point that I would suggest does not lie so much in my text itself, as in its relation to the whole incident. And it is this--that fervent prayer has often a strange alloy of unbelief mixed with it. You remember the end of the story, so life-like and natural; how Rhoda in her excitement leaves Peter standing at the door in peril, whilst she rushes into the house to tell everybody what had happened. Then, while they are arguing inside, as to whether it is Peter or his angel, see how Peter keeps on hammering at the door. Peter continued knocking. There we see the whole nature of the man in that graphic phrase. How true to nature is what was going on inside! The people that had been so fervently praying for the answer could not believe it when they got it. The answer stood, waiting outside, to be admitted, and they could do nothing but discuss whether it was Peters angel or his ghost. And through all our lives there will be more or less, in varying proportions, of this strange alloy of fervour with coldness, and of faith with wavering unbelief, and in our most believing prayers a dash of unpreparedness for the answer when it comes. There is another thing that may be suggested, and that is that we should, if I may so say, expect to get more than we expect, and believe that however large may be our anticipations of what God will do for us if we trust ourselves to Him, the answer when it comes will be astonishing even to our widest faith. He is able to do for us exceeding abundantly above all that we can ask or think. (A. Maclaren, D. D.)
Peter in prison
He was imprisoned unjustly, and therefore it was no prison to him, but a sanctuary with Gods light irradiating it. Peter saw and heard more here than others do in palaces. There are a thousand prisons in life. He is in prison who is in trouble, in fear, in conscious penitence without having received the complete assurance of pardon; he is in prison who has sold his liberty, who is lying under condemnation, who has lost his first love. But whatever our prison is God knows it, can find us, can make us forget our outward circumstances in inward content, can send His angel to deliver us. Peter had been in prison before, and had been miraculously delivered. Fools never learn wisdom; for the people who had shut him up before had seen that you cannot really imprison a good man. His influence increases by the opposition that is hurled against him; goodness turns hostility into nutrition. Who can put an apostle into such a position as Jeremiah was thought to be occupying? You can put his body there, but his soul is swinging around the horizon, and his heart is among the singing angels. You cannot imprison the soul. But a man may lose the liberty of his spirit, and when he gives up the key of his soul he is already in perdition. (J. Parker, D. D.)
Peter in prison; the weakness of Satan
Every chapter in Church history develops the old decree that enmity should exist between the seed of the serpent and the seed of the woman. This is the underlying spring of all the commotions, anarchies, persecutions, and wars of the ages. But the old serpent assumes no serpentine nor supernatural form in carrying out his aims, but the form of a man--here the form of a malignant and servile king. On thy belly shalt thou go. Note what Satan cannot do.
I. Render unavailing the intercessions of the good (verse 5). It would have been easier for Herod to have controlled the winds of heaven than to have neutralised the prayers of these poor people. Satan was mighty in Pharaoh, but a few of the oppressed ones prayed and their deliverance came. He was mighty in Nebuchadnezzar, but Gods people prayed and were rescued from his demon grasp.
II. Destroy the peace of a good man (verse 6). Think of the place--a dark, filthy cell, Think of his position--linked to two wretches from whose nature he must have recoiled with horror. Think of those who watched--sixteen soldiers. Think of the time--the night before execution. Yet Peter sleeps; which suggests--
1. A gracious providence. He giveth His beloved sleep. Sleep is one of Gods choicest gifts. How it drowns our cares, restrings the harp of life, binds up our energies afresh. What more did Peter want than sleep? Had he the most comfortable chamber in Herods palace could he have had more than sleep?
2. An approving conscience. A condemning conscience would have kept sleep away. Peter knew that he was engaged in the right work.
3. A sense of security. He had no fear about the future. He had committed himself to the care of Heaven. God is our refuge and strength.
III. Hinder the visit of angels to good men (verse 8). The Bible teaches not only the existence of angels, but their ministration Note--
1. The ease with which an angel does his work. The walls, gates, etc., presented no obstruction. The chains fell off without effort, and Peter led through his guards without a struggle. Gods greatest agents work quietly.
2. The extent to which an angel does his work. Only what a good man cannot do for himself. Peter could tie on his sandals, etc., but could not snap his chains.
IV. Cannot prevent the frustration of his own purposes (verse 11). That Herods purpose was frustrated is seen--
1. In the deliverance of Peter. This deliverance was--
(1) Consciously Divine. I know of a surety.
(2) Very wonderful. The disciples were incredulous.
2. In the progress of truth. Go show these things unto James, etc. What an impulse this fact must have given to the new cause!
3. In his confusion (verses 18, 19). Satans plans may be very subtle in their structure, vast in their sweep, imposing in their aspect, and promising in their progress; but their failure is inevitable. They must break down, and their author and abettors must be everlastingly confounded. Take heart, ye children of the truth; as soon as Gods day comes there will be no small stir amongst Gods enemies (D. Thomas, D. D.)
Peter in prison, sleeping between two soldiers
A beautiful picture of--
I. Christian faith, which in prison and in the horrors of death lies sleeping like a child in the bosom of God.
II. Divine love, which stands with its eyes open over its sleeping and bound children day and night. (K. Gerok.)
Peters passion, and the Churchs compassion
1. When the devil draws his sword, he flings his scabbard away; and though he strike not, yet he hath it always ready. It was already dyed in the blood of James (verse 2); and now he strives to latch it in the sides of St. Peter also.
2. These words present unto us the true face of the Church militant: one member suffering, and all the members suffering with it; St. Peter in chains, and the Church on their knees. Though they cannot help him, yet they will pray for him; and they will pray for him, that they may help him.
I. Peters passion.
1. His imprisonment. A prison one would think were not a fit place for St. Peter. Will God suffer this great light to be confined, and this pillar to be shaken with the storms of persecution? Shall he who was to teach and govern the Church now stand in need of the prayers of the Church? It is a common sight to see Herod on his throne, and St. Peter in prison. But in this world it matters not where he is confined who is already out of the world. St. Peter lost not his peace with his liberty, nor was he a saint less glorious because he was in prison. Imprisonment and persecution are not only good, but blessed (Mat_5:11), as our Saviour says.
2. The motives which induced Agrippa to keep him in prison. You may perhaps imagine that zeal for religion drew his sword. We read indeed that Herod was a great lover of the Jews and their religion, but it was not this. Religion may be the pretence, but the cause is his crown and kingdom. It was to please the people who could make his throne secure. But as Seneca says, He that strives to please the people, is not well pleased himself with virtue: for that art which gains the people, will make him like unto them. If Herod will please the Jews, he must vex the Christians, and be as cruel as a Jew.
II. The Churchs compassion.
1. And you may know them to be Christians by this (Mat_5:48). And therefore Tertullian tells us that amongst the heathen, professors of Christianity were called Chrestiani, from a word signifying sweetness and benignity of disposition. Is St. Peter in prison? they are not free. Is he in fetters? their compassion binds them in the same chains: and though he alone be apprehended, yet the whole Church doth suffer persecution. For it is in the Church as in Pythagorass family, which he shaped and framed out unto his lute: there is--
(1) An integrity of parts, as it were a set number of strings.
(2) An apt composition and joining of them together. The parts are coupled and knit together by every joint (Eph_4:16); even by the bond of charity, which is that virtue which couples all together. And then--
(3) Every string being touched in its right place and order begets a harmony.
2. But compassion will not rest in the heart, but will publish itself. If you see it not active in the hand, you shall hear it vocal in the tongue (Psa_119:131). It will pour forth itself in prayer. The prayers of the Church are the best weapons. This prayer was--
(1) The prayer of the whole Church.
(2) It was instant and earnest. For Fervent prayer availeth much. Otherwise, if it be faint and heartless, it is but breathed out into the air, there to vanish; it is lost in the very making, and, like a glass, in the very blowing falls to nothing; yea (which is worse), it is turned into sin. We may think perhaps that it is a great boldness thus to urge the Majesty of heaven; but we much mistake the God we pray to. He loves to be entreated; He commands us to be urgent. We must knock, and knock again. Though He hear not, we must call till He do hear; and though He open not, we must knock till He do open (Mat_11:12). Thy hunger will make thy meat the sweeter; and thy frequent prayer will not only obtain, but enlarge thy soul and make it more capable of that good which thou dost long for. (A. Farindon, B. D.)
Peter asleep
Peter was in his cell, and if we could borrow the jailers lantern and visit that dungeon, we should find a quaternion of soldiers watching the manacled apostle. Two of them are in the cell and two are before the door. If the prisoner escapes, the guards must pay the forfeit with their lives. This is stern Roman law. The keepers, therefore, are wide awake. Perhaps some of the leaders in this wicked persecution are awake and busy in preparation for the auto-da-fe on the morrow. Around at the house of Mary, the mother of John surnamed Mark, are a company of Gods people who cannot close their eyes on that eventful night. They are holding a prayer meeting and entreating God to interpose and spare their brother Great Heart from his cruel doom. It was the right sort of prayer, for the Greek word describes them as straining in supplication; for they realise that this is their last resort. But, in the meantime, where is Peter? Lo, he is fast asleep! The children of heaven are awake to pray for him; the children of hell are awake to destroy him. But the heart for which other hearts are throbbing dismisses its own anxieties, and falls asleep as quietly as a tired child on its mothers breast. There were many things to keep him awake during that doleful night; there was a far away wife, and perhaps a group of children up in that home on the shore of Galilee, and he might have worried his parental heart about them. John Bunyan, when in prison for Christs cause, tells us that this parting from my wife and children hath often been to me in this prison as the pulling of my flesh from my bones. Especially from my poor blind child, who lay nearer my heart than all I had besides. But I must venture you all with God, though it goeth to the very quick to leave you. So did the heroic apostle venture all with God. Family, home, labours for Christ, the welfare of the Churches, and his own life, were all handed over into Gods keeping, and he, like a trustful child, sinks to rest in his Fathers arms. So God giveth His beloved sleep. Here is a lesson for us all. How did the apostle attain that placid serenity of spirit? As far as we can understand, he attained it by keeping his conscience void of offence, and by anchoring his soul fast to God. An uneasy conscience would never have allowed Peter to cover himself under the sweet refreshment of slumber. Troubled child of God, go look at that most suggestive scene in that Jewish gaol. Paul knew that his martyrdom was just at hand, but he had made Jesus Christ his trustee, and he felt no more uneasiness than he did about the rising of tomorrows sun. Both those men were just what you profess to be, no more and no less; they were Christs men. They had no more promise than you have, and no other arm to rely on than you have. In this world, so full of difficulties and diseases and disasters, there are a great many anxieties that make people lie awake. Tomorrow morning I will go and draw that money out of that bank, says the uneasy merchant, who has heard some suspicions of the banks solvency. Distrust of our fellow creatures honesty, or truthfulness, or fidelity is sad enough, but a Christians distrust of his Saviour and his Almighty Friend is a sin that brings its own punishment. Half of the misery of life comes from this very sin. There was a world of truth in the remark of the simple-hearted nurse to the mother who was worrying over her sick child: Maam, dont worry; you just trust God; Hes tedious, but Hes sure. (T. L. Cuyler.)
Peaceful sleep at night
Dr. Alexander was often heard to say in substance as follows: Clergymen, authors, teachers, and other persons of reflective habits lose much health by losing sleep; and this because they carry their trains of thought to bed with them. In my earlier years I greatly injured myself by studying my sermons in bed. The best thing one can do is, to take care of the last half hour before retiring. Devotion being ended, something should be done to quiet the strings of the harp, which otherwise would go on to vibrate. Let me commend to you this maxim, which I somewhere learnt from Dr. Watts, who says he had it in his boyhood from the lips of Dr. John Owen: Break the chain of thoughts at bedtime by something at once serious and agreeable. By all means break the continuity, or sleep will be vexed, if not even driven away. If you wish to know my method of finding sleep, it is to turn over the pages of my English Bible without plan, and without allowing my mind to fasten on any, leaving any place the moment it ceases to interest me. Some tranquilising word often becomes a Divine message of peace. (Lady Bountifuls Legacy.)
Peril and prayer
I. Danger. Peter might say, There is peril for me.
1. Intimated in the sayings of our Lord (Joh_16:2; Joh_21:18-19). Has the dark day at last come?
2. In the race now on the throne. The race of Edom. In the Old Testament always hostile to the Church. Well did the Herods sustain the traditions of their race. Herod the Great sought to kill Christ; his son slew the Baptist; and his son had just put James to the sword. In this connection note a striking providence. The family was at this time numerous; in a century scarcely a descendant remained; and like many a petty Asiatic dynasty, might have passed into oblivion. But God set them on a hill, brought them into contact with the Divine kingdom and the King. So brought under this central light, all their dark deeds become illuminated for the warning of all time. They knew not the part they played. Our relation to the kingdom of God should be our chief concern. We may then leave fame and all other results to Him.
3. In the mans motives. Everything depended on his pleasing the Jews. He had imperilled the favour of Caligula by resisting the contemplated outrage of erecting the emperors image in the temple. Claudius was now emperor, and to stand well with him it was necessary to secure the favour of the people. The opportunity now was to strike a fatal blow at Christianity.
4. In the deeds of Herod already done. The persecution of the Church, the murder of James, one of the inmost three. Distinguished service no exemption from suffering.
5. In the respite given. For some unknown reason it was intended to make Peters trial solemn and public. Strict regard, therefore, was paid to the traditional law that no feast day could be a day of judicial trial. Sentence was therefore deferred till after the Passover. In the motive and deliberateness of the respite read certain doom.
6. In the character of the imprisonment. No chance of escape. Peter had been delivered before; now extra precaution.
7. The last night had come.
Lessons:
1. In direst extremity the Lords people may be at peace. Note--
(1) Peters conscience is at rest. A step between him and death; but asleep.
(2) He expects no deliverance. No watching! Delivered, he will believe his deliverance to be a dream (Psa_126:1).
2. Mans extremity is often Gods opportunity. For the highest illustration, see Rom_5:6.
II. Hope. Observe the but. The might of prayer is set against the power of Herod.
1. Time was given for prayer. Contrast with the case of James.
2. The prayer was special. They wanted one thing. No vague generalities.
3. Earnest--stretched out, strained--prayer at white heat. Same word is used of Christs prayer in the garden, and in Jam_5:16.
4. Ceaseless. One prayer would not suffice. As the imprisonment went on prayer went on. For the style of the prayer, read Act_4:24-28.
5. Rose with the terror of the exigency. In the dead of the night, as the last hope was dying away, many were gathered.
6. Courageous. Nothing could have been more obnoxious to the government than this act, if discovered.
7. On a large scale. Perhaps as many were gathered as the house could hold; some in one room, some in another.
8. Grounded on the words of the Lord Jesus. One disciple would remind of one promise, another of another, e.g., Ask, and it shall be given, Whatsoever ye shall ask in My name, If two of you shall agree. We know some who were present. None so notable as Saul (cf. Act_11:30, with 12:25)
. The late persecutor now praying for the persecuted! Knocking! Perhaps this emissaries of Herod! Away Rhoda! See!
III. Deliverance. Supernatural, yet how simply told.
IV. Surprise. Perhaps Peter knew of this prayer meeting, and so wended his way thither. Note here--
1. The genuineness of the history. An impostor would have made the disciples welcome the answer to their prayer. The history makes them astounded. Which is truest to the deepest things of life?
2. Truth oft mingles with superstition in the best minds. His angel. It is true that for everyone there is an angel guardian (Mat_18:10). It is not true that he can assume the form and voice of the person guarded.
3. The grace of expectation does not always accompany the spirit of prayer. It does sometimes (1Ki_18:42-44).
4. Deliverance came at the very last moment (Act_4:18). (H. T. Robjohns, B. A.)
A prayer meeting in apostolic times
I. They confined their efforts to prayer.
II. They continued in this effort. They must have had strong faith.
III. They reaped the benefit. The answer--
1. Filled them with amazement.
2. Was superabundant.
3. Was speedy. (Stems and Twigs.)
The story of a prayer meeting and what came of it
I. The Church suffering. The name of Herod is to the Christian Church almost all that Ahab is to the Jewish, and Peter comes before us in these earlier chapters of the Acts as another Elijah--the prophet of fire. Herod stretches out his hand to vex certain of the Church, which must have been driven to its wits end. Stephen had already been stoned, and almost all the leading men had been scattered. And now the Apostle James is slain. The trembling Church clings about Peter. And now Peter is carried off to prison; and Herod is going to put him to death as soon as the Passover is over. How the hearts of the Christians must have sunk down within them, sick with helplessness! Oh these dreadful times, when it seems so hopeless, so useless to do anything more; the conflict is so unequal!
II. The Church praying. Then comes a blessed but. But prayer was made without ceasing. Though every other door be shut, this one is ever open. We have seen in our day what has been called an attempt to go back to primitive custom in the Church. We can do nothing better, if only we go back far enough. I find no controversy about vestments, no going to law about attitudes, no mystery of the mass, but I find prayer constant, everywhere. The primitive Church was born in a prayer meeting, and in the prayer meeting she renewed her strength. The prayer meeting is the thermometer of the Church--it tests what degree of warmth there is. The prayer meeting is the barometer of the Church, and points us to showers of blessings or to seasons of drought. The Churchs warming apparatus is in the prayer meeting room. The light that is in the Church comes in that way. A praying Church is a mighty, prosperous, resistless Church. He helps the Church most who sets himself to make the prayer meeting most largely a success. Let us turn to this company. I dont see any hope whatever, says one; if we had only somebody of influence to plead with Herod, but we all are so poor. And then there are all these rulers and Pharisees urging him on. Then says some simple soul timidly, I think we had better pray about it. But nobody noticed it. Then another sighs: Herod has declared his purpose, and the Jews will take care to keep him up to it. No hope, says another bitterly; Peter is inside that iron gate and those stone walls, chained to soldiers and watched by sentries! Poor Peter! there is not a chance for him. I think we had better pray, says the simple soul again, more urgently. Really, brother, do be practical! Whatever can prayer do in a case like this? ask they all impatiently. What can it not do? says the simple soul. Ah, but you see God works according to law, says another very solemnly. That silences them all. The simple soul doesnt know what law means; most likely none of them do. They only think of it as something very dreadful indeed that shut Heavens door and left Peter hopelessly in prison. And so Peter might have perished and the Church have died out--all because God works by laws! But now there is a familiar knock, that told of an earnest and resolute man. Ah, here is Brother Faith, says the simple soul, looking up brightly. Well, says Faith, what are you going to do? Have you got anything to propose? at last one asks doubtfully. Yes, Faith answers, I happen to know One who has great influence with Herod, and could get him to change his mind about this matter. And besides that, He has the key of that iron door, and He can open it. And as for the soldiers, they are bound to do His bidding. I think we had better speak to Him. Who can do that but Caesar? they ask in a tone of disappointment. And however are we to get at Caesar? Besides, there is no time to communicate with him. No, says Faith, I mean One here in Jerusalem, our Heavenly Father. But God works according to law. True, says Faith, and isnt this a mighty, deep, abiding law, that like as a father pitieth his children, so the Lord pitieth them that fear Him? And is not this a law, that if we know how to give good gifts unto our children, our Father shall much more know how to give good gifts to them that ask Him? I believe in law, says Faith, but I believe at the back of all law, its source and strength, is the heart of our Father God. He can help us, and He will. Let us pray. And without more ado Faith knelt down, and one by one all followed and they began to pray. Oh Faith! verily thou hast logic and philosophy and common sense and the promises and everything on thy side--for thou hast God. As they pray on they get to the very heart of God. Was not this poor trembling Church the very Bride of Gods dear Son, for whom He had lain down His life? What then? If God had given His Son for their sakes, could He withhold His help? Oh Herod! you cannot succeed against this. This little company has got hold of Omnipotence.
III. Leaving the company let us see how it fares with Peter. Poor Peter! the sentence has gone out that tomorrow he must die, amidst every condition that should afford his enemies a gloating triumph. Little wonder if we find him cast down, beset with grief and fear. But look, here he lies, asleep. Well, what else should he be doing? Of old he slept because the flesh was weak; now he sleeps because his faith is strong. Ah, it is the very climax of faith when it has learnt to sleep. Many a man can fight the good fight of faith, who cannot sleep the good deep of faith. Now suddenly the dungeon is illuminated as with the glory of the Lord. Then Peter saw the angel, he felt the fetters loosened, and forth he went. Then the angel was gone, and Peter stood under the starry heavens--free. At first his thoughts went up to God to thank Him for His great deliverance. Then his thoughts went away to the little company that had met in prayer for him. He found the door shut! The prison gate fell back before him; but here were they, praying that Peter might be fetched out of prison, and they had forgotten to leave their own front door on the latch for him. The only place that Peter found impassable was the house of his friends! Have we not heard of the little maiden who when the church met to pray for rain took her big umbrella with her; and when the congregation came out to find their prayers answered, they almost forgot to be thankful in their concern about their dresses and bonnets, whilst she went safely sheltered on her way? When you begin to pray, let faith set the door of expectation open. So is it that many go on praying for forgiveness, and they forget to go to the door to see if the Saviour is there. Many are praying for the peace and joy of the indwelling Christ, and lo! He Himself is standing without knocking and waiting if they would but open unto Him and let Him come in. Poor Peter! it seemed a cold reception for him, standing there and knocking thus. Eventually Rhoda, hearing someone, creeps timidly to listen. They were times of peril, and all kinds of dreadful things might happen; and fearfully she asked who it was. It was Peter. And in very joy, without staying to open the door, she ran in and carried the good tidings--Peter is come. Nonsense, said one, you are mad. Ah, they were a little like us of today, it seems. But I am sure it is he: I heard his voice, persisted the damsel. Then said one and another rather frightened--It is his ghost. It is wonderful what people will believe in sooner than believe in answers to prayer. Then the company crept timidly to the door. Yes, there was Peter himself, and he told them how the Lord had sent an angel and delivered him. Then they saw why this mystery of Peters imprisonment had been permitted--that they might prove the mighty power of prayer. And Peter went forth beyond the reach of Herod. But a little time after, Herod was smitten by the angel of the Lord. Do let us believe in God, and let there be no limit to our faith, since there is no limit to the power and goodness of our God. We have access to the same God; let us make much use of it. If Herod be dead, his successors are still very much alive. There are many rulers of public opinion who do stretch out their hands to vex the Church. Others are there whose lust hates that which condemns their indulgence. Our power to triumph over our foes is in our power to pray. What hosts are there who lie away from the reach of the gospel! How can we get at them? Amongst us there are old besetting sins, that are riveted upon wrist and ankle, binding men and women in a miserable bondage, making them useless to the Church--avarice, ill-temper, worldliness, lukewarmness, prejudice, pride. Their gold is under lock and key, and it wants a strong angel of the Lord to loosen it. They are shut up in an inner dungeon of indifference or laziness, bound by the opinion of those about them, as Peter was by the chains of the soldiers. What can we etc.? Let but prayer be made without ceasing of the Church unto God; and rulers shall be powerless for mischief, and prison doors shall be opened, and again it shall be recorded, The word of God grew and multiplied. (Mark Guy Pearse.)
Release from prison as an answer to prayer
An aged woman came to one of our chapels bowed down with sorrow. Her husband was constable of the village and consequently responsible for the conduct of the people. A murder had been committed in the village, and news of it had reached the ears of the magistrate. The murderer had escaped, the magistrate was very angry, and said he would punish the constable instead of the murderer, as is often done in some parts of China; but he was an old man, so the magistrate took his son instead, and everybody said that unless the murderer could be found he would lose his head. So she had come with her heart almost breaking to know if Ah-kying, the native helper, could assist her. He told her that to go and plead with the magistrate for her son would be useless; but he could pray to God for her; that God would hear and answer prayer, and help her if they prayed to Him. The mother said she would gladly pray to God if she knew how. So they knelt down together. Ah-kying told the Lord all her trouble, asked God to deliver her son, and also that both mother and son might be saved from eternal death. She returned to her home, told her husband and neighbours how this Christian had prayed to God, and how confident he was of his prayer being speedily answered. Day after day passed, and still no news of the poor prisoner; but one afternoon, just as hope was beginning to die away, she saw coming towards the house her son, alive, set free from prison. He could not understand it himself, for he had not the least expectation of being released. That morning the magistrate had sent for him, had him beaten, then set him at liberty. Great was the joy at his return. The mother told him about Ah-kyings prayer, and for weeks they walked about eight miles to the chapel to worship the God who had answered prayer, and saved the son from death. (W. Rudland, Missionary in China.)
Continuance in prayer
During my recent visit to Italy, when in the hotel, I desired the attention of the waiter, and observing the button to be pressed, I applied my thumb as instructed, but no waiter appeared; I repeated the experiment several times, with no better success. Presently another visitor entered, and, hearing my desire, asked if I had rung the bell. I told him I had, without success. Ah, said he, you do not understand; I have been here before, and placing his thumb upon the button, he kept it there till the waiter appeared. That is how we must pray: keep up continuous application until the answer arrives, (C. H. Spurgeon.)
Prayer and protection
In the year 1793, when Ireland was in a state of rebellion against England, some discontented spirits in county Wexford thought that now was a favourable opportunity to vent their spleen upon the small settlement of Moravians dwelling in that district. They had long threatened to make an end of them, and when would they get a better chance? The Moravians expected some such attack, and resolved to trust not to their own strength or weapons, but in God. They gathered in their chapel, and with earnest prayer besought Him to be their shield in the time of danger. The attacking party drew near; they had expected to meet with opposition, and were prepared for butchery and the wildest excesses, but instead of that they beheld those whom they had come to slay on their knees before God. They heard the earnest prayers for protection, and stranger still, for forgiveness and pardon for their intending murderers. When their song of praise rang out in the still air there was not one in all that ruffianly band who would have raised a hand against these sweet singers; they felt powerless to harm them. They stayed all that day in the settlement, then with one accord departed, without having injured a single individual or having stolen a single article. So the Lord looked after His own, and did help and protect those who had put their trust in Him. (J. McGregor.)
Safety through prayer
In 1872 a missionary in the city of Cadareita, Mexico, made it a special subject of prayer that the Lord would open the way for the return of himself, his wife and child to the States for a little season, the circumstances seeming to indicate this as a duty. The needed means were provided, but the country was in a state of revolution, and his friends tried to dissuade him from going, as General Cortinas would probably cross their path, who was a murderous man and regarded as having a special hatred for Americans. He determined to go forward, however, trusting to Divine protection, and they started for Matemoras, some three hundred miles distant, two hired men and their wives accompanying them, the brethren promising to pray daily for their safety. The third morning, after commending ourselves as usual into the care of our covenant keeping God, he relates, we started on our journey, and soon espied the troops of General Cortinas two miles distant, marching toward us. We again all looked to God for protection, and then went on until we met the advanced guard, who commanded us to halt and wait until the general came up. Riding up to our company with the salutation, he asked whence we came and whither we were going; he then asked the news from Nueva Leon. After replying to his question, the missionary inquired if the road was safe between his party and Matamoras. He replied, Perfectly; you can go on without any fear, and as safely as you would in your own country; then bidding us good morning, he rode on, not even inquiring about or examining any of our baggage. Upon reaching Brownville, Texas, friends pronounced the conduct of General Cortinas as truly a miracle, for they could not have believed him capable of such kindness to Americans so in his power.
Answered prayers
(text and Phm_1:22):--The two passages cover the entire subject. Here are prayers of the same kind as when a mother asks God to restore her sick child, or a Church asks a beloved officer to be spared.
I. The similarity in the two cases. The circumstances are almost identical. In both cases the Church pleads for the life of an apostle from the hands of a blood-thirsty tyrant, and in both cases the prayer is answered. Learn--
1. The region into which prayer may enter. Men say this is only the personal, inward, and spiritual. To pass from ourselves to affairs of human government and laws or to nature is vain. The examples here are against these statements and show that prayer has a voice in the action of our fellows, in the arrangements of life, and in the laws of nature.
2. Prayer has direct results therein. Good-humoured sceptics say, Pray for others as much as you like that they may be delivered from natures laws, and from human wrong--it may do you good in the way of deepening your sympathies, but outward results are impossible. But we see here that through the prayers of the Church Peter and Paul are restored to liberty.
3. Prayer does not always receive the answer desired. Peter and Paul were in prison again, and without doubt the Church prayed for their release. The apostles were released indeed, but by death, not to earthly toil but to heavenly rest. It is a misrepresentation that the Church teaches that the good asked for is always given, Christians pray not with a desire to impose their will upon God and His universe. When the answer is not given according to their desire, they are content to believe that it is in respect of things they would not have desired could they have known as God knows.
4. Yet prayer is a mighty power in the affairs of men--a mighty weapon in the hands of the Church. How unequal the forces; Herod or Nero, with prisons and soldiers, and on the other side a few weak men and women bowed in prayer. Yet note which wins.
5. The Church is resistless for the purposes of her great mission when fully armed with the power of prayer. A king once led forth his steel-clad chivalry to place a despots yoke upon the neck of a free people. Just before the battle he saw their ranks bending to the ground. See, he cried, they submit already. Yes, said a wise counsellor, who knew them better; they submit, but it is to God, not to us. And in a few hours the king and his army were scattered. Let the Church, as she stands face to face with opposing forces, submit to God in prayer and every foe will be vanquished.
II. The distinction between the two cases. The same answer is given, but in different ways. In the first case there is direct Divine interposition, in the other nothing miraculous.
Paul pleads his case, is adjudged innocent and set free. Learn--
1. The blessedness of the man who lives and moves in an atmosphere of prayer, around whom cluster as guardian forces, the petitions of the people of God.
2. The exalted privilege of being identified with the visible Church. Men may speak lightly of it, but is it a light thing to be remembered by thousands in their prayers?
III. The relation of the one case to the other. The one explains the other. A miracle teaches us that God is everywhere working, and that the ordinary operations of nature are but the veil behind which He screens Himself, and which in the miracle is for the moment removed. Learn--
1. Not to expect supernatural operations in answer to prayer.
2. To recognise God in the natural, and to accept the answer when it comes in the ordinary course of events. It is a miserable condition of mind that sees God in the rescue of Peter but not in the rescue of Paul. (W. Perkins.)
The liberating power of prayer
Mr. Elliot, who laboured as a missionary among the American Indians, was eminent in prayer, and several instances are recorded of remarkable answers having been given to his petitions. The following is striking:--Mr. Foster, a godly gentleman of Charlestown, was, with his son, taken by the Turks; and the barbarous prince, in whose dominions he was become a slave, was resolved that, in his lifetime, no captive should be released; so that Mr. Fosters friends, when they had heard the sad news, concluded that all hope was lost. Upon this, Mr. Elliot, in some of his next prayers before a great congregation, addressed the Throne of Grace in the following very plain language: Heavenly Father, work for the redemption of Thy poor servant Foster. And if the prince who detains him will not, as they say, dismiss him as long as himself lives, Lord, we pray Thee, kill that cruel prince; kill him, and glorify Thyself upon him. In answer to this singular prayer, Mr. Foster quickly returned from captivity, and brought an account that the prince who had detained him had come to an untimely death, by which means he had been set at liberty. Thus we knew, says Dr. Cotton Mather, that a prophet had been among us.
Peter prayed out of prison
Learn from the narrative--
I. The true unity of the Church. Paul tells us that when one member suffers, all the members suffer with it, and here we see how the assault made on Peter affected all the saints in Jerusalem. They felt regarding him as Luther felt regarding Melanchthon when, with amazing boldness, the reformer told the Lord that he could not do without his Philip. They had in him not an interest of benevolence alone but one of identity. Peters extremity was their extremity. So let one child in a home be smitten all the members are deeply affected. Let some public spirited patriot be stricken, and the whole nation feels the blow. But even more keenly the Christian feels the affliction of a brother in Christ. There is nothing which merges relationship into identity so thoroughly as the gospel. In Christ we are all one; and so each feels the others woe. And then Christ feels with us; in all our affliction He is afflicted. This is the true brotherhood. Better than all secret lodges, or mystic grasps, or talismanic passwords is this union with Christ. The Church ought to be the most helpful and loving society in the world; and if it were there would be no craving among men for some other association to meet their needs.
II. The power of earnest, believing united prayer. The answer in this case was long delayed. The last night had arrived, yet they continued, and lo! at the darkest hour the dawn broke. Here is an example for us. We are not warranted to expect such answers as this, yet God would sooner work a miracle than suffer His faithfulness to fail, or let His cause be put back. For the resources of the universe are at His command, and it is equally easy for Him to answer prayer through the ordinary operations of His providence, or through bringing new causes into operation. What we have to remember is that He is the hearer of prayer. Did we do so there would be more definiteness, directness and business-like purpose in our petitions. Is it not a fact that when we have, concluded our devotions it would often puzzle us to tell what we have been praying for? And then when we have asked for certain things, we have become discouraged because we have not had an immediate answer. Why are Gods answers delayed? It may be because we are desirous of sharing in the glory of the answer; or because God wishes to mature patience and faith; but in any case if we were more definite and continuous we should see more frequently the results. They tell us of the fixed laws of nature; but who dares maintain that He who fixed those laws cannot use them for the purpose of answering His peoples prayers? There are postal laws in this country; but are the facilities for answering letters open to all but those who made them? And yet men who are using the laws of nature every day to help their fellows--e.g., medical men--will deny to their Author the same liberty. Nay, more; if I do not post my letter may I not telegraph for a message boy and send him on with an immediate answer? And am I breaking postal laws to do that? Yet I may send my little liveried messenger, but God may not send an angel!
III. While earthly glory fades, the Word of God endures forever. Like a foam bell on the stream Herod dazzled mens eves for a moment with the reflection of the sunlight; and then like it too, he burst and disappeared--while the Word of God grew and multiplied. (W. M. Taylor, D. D.)
The deliverance of Peter
1. A triumph of Divine power.
2. A reward of apostolic fidelity.
3. A fruit of intercessory brotherly love.
4. An overthrow of proud tyrannical rage. (K. Gerok.)
The deliverance of Peter
From the narrative learn the following lessons--
I. If ever our enemies get hold of us, they will hold us as fast as they can. Herod was not content with ordinary means of keeping Peter in custody. He was too great a prize to be lost. Mark you, if by any fault of our own we ever fall into the hand of our enemies, we need expect no mercy from them. And if without fault we be delivered for a little season into their hands, whoever may be spared, the Christian never is. Men will forgive a thousand faults in others, but they will magnify the most trivial offence in the true follower of Jesus. Nor do I very much regret this, for it is a caution to us to walk very carefully before God in the land of the living. The Cross of Christ is in itself an offence to the world; let us take heed that we do not add any offence of our own. It is to the Jew a stumbling block; let us mind that we put no stumbling blocks where there are enough already. To the Greek it is foolishness; let us not add our folly to give point to the scorn with which the worldly-wise deride the gospel. We pilgrims travel as suspected persons through the world. Not only are we under surveillance, but there are more spies than we reck of.
II. When a case is put into Gods hands, He will manage it well, and He will interfere in sufficient time to being His servants out of their distress. Peters case was put into Gods hands. Well, we can leave it there. But it is the last night! Yes, but just at that last and darkest hour of the night, Gods opportunity overtook mans extremity. A light shone in the dungeon. Peter was awakened. God never is before His time; nor is He ever too late. But see, there is Peter asleep! doing nothing! Well, and the best thing for him too, for the case was put into Gods hands. Suppose Peter had been awake, what could he do? Had he been fretting and troubling himself, what good could he have done? Sleep on, blessed slumberer! Well might Herod envy thee. Thy spirit is free; and it may be that in thy dreams thou art rejoicing with a joy unspeakable, and full of glory. When the case is taken into Gods hands, and you and I feel that we can do nothing for ourselves, we may take sleep, and while we sleep, His watchful eyes do keep their ceaseless guard, and at the right time deliverance comes.
III. When God comes to deliver His people, all, the circumstances which seem to go against their deliverance shall only tend to set forth the more His glory. What contempt He puts upon chains, etc. I know of nothing that seems to illustrate more Gods splendid triumph over mans cunning than the resurrection of Christ. So, Christian, rest assured that everything that looks black to your gaze now, shall only make it the brighter when God delivers you.
IV. No difficulty can ever occur which God cannot meet when He makes bare His arm. The chains are gone, the warders are passed, but there is that iron gate. You get fretting for months about the iron gate, as those holy women did for hours, who went to the sepulchre and said, Who shall roll us away the stone? There was no stone to roll away! And when you go to this place, you will find that there is no iron gate there, or it will open of its own accord. Oh, how often have we had to wonder at our own folly.
V. The omnipotence of prayer. (C. H. Spurgeon.)
The deliverance of Peter
We obtain here a pleasing view of--
I. The deep and tender sense of brotherhood which pervaded the early Church. This 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. Sin struck a disastrous blow at this distinguishing principle. If reclamation should ever come for the race, this principle must be called into life again. Men must be taught not only to know God as a Father, but each other as brothers. And so we perceive that Christ made this brotherhood the basic element of His kingdom. How beautifully did the early Church display this principle! How closely were they joined together! How generously they sold their property for the common good! Out of the fruitful soil of loving brotherhood sprang up the intense concern of the whole Church for Peter. It is the true cement which binds Christians of every name and country together in an indissoluble bond. It is the only sentiment of sufficient power to arouse the Church to carry the gospel to the millions yet lying in the shadow of death.
II. The Church in the attitude of prayer for an imperiled brother.
1. It was a praying Church. When they had returned from the ascension, they all continued with one accord in prayer. When they would select one to fill the place made vacant by Judas, they prayed. When they had received three thousand souls into the Church they continued steadfastly in prayers. When Peter and John returned after their first arraignment, the whole company lifted up their voice to God. As the result of this habitual prayerfulness they were filled with the Holy Spirit, they spake the Word with boldness, the multitude of them that believed were of one heart and of one soul, and great grace was upon them all.
2. By the habit of prayer the Church was prepared for trying emergencies (verse 5). Here was a great emergency. Through this dreary week prayer was their constant occupation. They had no carnal weapons, no distinguished friends at court, no treasures to offer as a ransom; but there was a Power above the might of kings, standing ready to be invoked, and to this Power they made their appeal.
3. They prayed in concert. All hearts were touched, all minds agreed.
4. They prayed unceasingly. Through the long week, amid the distractions of the crowded city, with the danger of a bloody persecution, they prayed. There was no relaxation of energy, no manifestation of doubt, no giving over of entreaty. The vision of their father Jacob wrestling at Mahanaim may have risen before them, or the thought of the unbroken vigils of their Master may have come to strengthen them. Three potent elements met and mingled in their prayer: namely, their sense of need, a present God, and the undoubting conviction that He was able and willing to help. Could it be less than unceasing?
5. They prayed to the point. It was all for Peter. Self was forgotten. There were no diffuse and rambling petitions, no grooved sentences or high-flown expressions, or dull repetitions, certainly no prescribed form. They could not run wide of the mark: Hear us for Peter in his lone prison.
6. To God direct they spoke. No appeal to angels; no mention of Mary, no saint is thought of as a helper, not even Stephen, or the saintly James, fresh in heaven from his baptism of blood. No living man is called on to help; no message is sent to Herod. They cast themselves on God nakedly. The case is urgent, and the mighty Presence alone filled the scene.
III. The issue. The festival week is over. The day is fixed to bring Peter forth to his doom. It is the morrow. But the Church is still praying. One place of meeting is full. Most likely all the places of assembly were similarly attended. Peter was asleep in his cell, chained by each arm to a soldier. There is no thunderstorm, no earthquake. No jailer is bribed to release Peter. An angel is in the prison. He aroused Peter. Peter followed him and was free. (W. G. Craig, D. D.)
Peters deliverance from chains, an image of our gracious deliverance from the chains of sin
I. The severe imprisonment.
1. The chains.
2. The keepers.
3. The sleep.
II. The merciful deliverance.
1. The messenger from heaven with his joyful light and awakening voice.
2. The awakening with its fears and joys.
3. The first walking, with its hindrances and aids--walking as in a dream through the first and second watch, and the iron gate.
III. The glorious liberty.
1. The firm standing on ones own feet.
2. The joyful reception by the brethren.
3. The impotent rage of the world. (K. Gerok.)
The security of Gods servants
The true servant of God--
1. Can rest in peace even when seemingly in the power of those who intend to take his life.
2. Is never fully in the power of his enemies, God never irrecoverably surrenders him.
3. Has celestial messengers sent to his comfort and deliverance.
4. Is cared for, not only in great, but also in small matters.
5. Though for the while not recognising the fact, yet soon will be sure to see that God has helped him in every deliverance from trouble. (S. S. Times.)
Aspects of sainthood
On the whole narrative we note--
1. The saints tribulation. Peter in prison--various sorts of prisons.
2. The saints treasure, Peter slept--peace of heart.
3. The saints power. Prayer in Marys house.
4. The saints deliverance. God interferes.
5. The saints duty. Peter must gird himself and bind on his sandals, and cast his garment about him and follow the angel.
Divine interposition
This old-world story is full of encouragement and instruction for the men today. It teaches--
I. God knows all about His children. Beyond the bare fact of Peters arrest, the disciples were in profound ignorance. The secrets of the Roman prison house were well kept. But God kept watch over Peter, knew in what cell he was confined, the names of his guards, and just where, when, and how to send His angel. Peter had no occasion to feel solitary or forsaken. Gods children are never alone. The shipwrecked sailor adrift on a spar in mid-ocean; the traveller lost in the trackless desert; the pauper dying in the attic with no friend to speak a word of comfort--all these, if they are Gods children, are cheered by His presence. Human experience is so full of enforced solitudes that this is the most precious of all truths. 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 faces--these 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. He kept watch of Peter in order that, when the right time came, He might deliver him from prison. He keeps watch of you and me that, when our need is too sore for our unaided strength, He may put the right hand of His omnipotence underneath the burden. Providence is pro-vid-ence--the foreseeing and arranging that precedes helpful doing. Men have too mechanical an idea of life. Our common blessings are supposed to come in what we call the order of nature. The farmer who rejoices in a bountiful harvest says: It was because the seed was good, and the soil was good, and the season was propitious, and I spared no pains. True, but back of all these recognised conditions was God, giving the seed its vitality and the soil its fertility, etc.
III. When God helps His children He expects them to help themselves. It was 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, and only what he could not do for himself was done for him. In the Divine economy of the universe there is no provision for idleness. Prayer is not such a power as allows men to fold their hands, and expect results which they might secure by the proper use of means. Frederick Douglass says: When I was a slave, I prayed earnestly for freedom and made no attempt to gain it, and I got no response; but, when I began to pray with my legs, my prayers began to be answered. Men pray for a revival of religion, and make no attempt to secure it by more consecrated lives and more earnest effort, and the revival does not come. If anything comes, it is a temporary surge of emotion, as fatal as it is evanescent. Pilgrimages to Lourdes, and the modern faith cure, are only different phases of the same mischievous delusion. Prayer and effort are designed to go hand-in-hand. We are workers together with God, and, so long as we are idle, the heavens keep silence.
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! 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. He had but to command it, and chains melted like wax in the heat of His word. He had but to say it, and every door opened wide. And yet how apt men are to 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. The scientist argues the futility of all prayer, because inflexible laws of nature block the way. As though God were not more than nature, and His assurance, Ask and ye shall receive, as much a factor in the conduct of the universe as gravitation! We have nothing to do with probabilities. The hand that holds all worlds is able to work beyond our thought. (Sermons by the Monday Club.)
Divine deliverance
What can we learn from this story which may do something more for us than even promoting the spirit of confidence towards God in time of distress or perplexity? The answer is to be found in that figure of Scripture which describes sinners as slaves and captives, tied and bound with the chain of sinful habit (2Pe_2:22). And therefore they need that Deliverer who is sent (Isa_61:1). The tyrant enemy of the soul plans its destruction, and takes his measures for keeping it fast in the dungeon of sin, bound with strong fetters of passion and habit to evil associations and bad companions, that he may make it his victim when he pleases. And now see how in every particular of St. Peters captivity and deliverance we may find the picture of our own souls while under the dominion of sin, and of the steps by which our deliverance is accomplished. In the four quaternions, we have the same image of the incessant siege laid to the soul in its four main parts of human nature--the emotions, the understanding, the memory, and the will, as is figured in Psa_91:5-6, where the four Hebrew divisions of daily time into evening, midnight, morning, and midday, each with its special risks and troubles, are signified. And then for the two chains: we know them but too well; the chain of aggressive overt acts, the chain of neglected duties. Any evil habits to which we have become wedded, any dangerous companions with whom we needlessly associate--these are the warders to whom we are linked by the same fetters of inveterate custom, which we are powerless to break. And so, like the apostle, we resign ourselves to laxity and inaction, typified by the loosened belt, cast-off cloak, relinquished sandals, heavy slumber, Then it is, in our worst need, that our succour comes.
1. The first token of the angelic presence was that a light shined in the prison. So the light of Gods Word, while lighting up the conscience, and revealing the foulness of the sins which defile the heart, shows us also Him who can save us from those sins. The bane and the antidote are both set before our eyes together, and we can choose which we will.
2. Next comes the personal call, the direct summons to the individual conscience, Arise up quickly--the one note of haste in the whole transaction. Quickly, for the need is urgent, the deadly peril imminent, life itself is at stake, and there is no time for dawdling. The angel smote Peter on the side. A blow, a shock, some sudden chastisement or calamity, is frequently needed before man, dead asleep in sloth and sin, can be roused to a sense of his condition. But that we may know that the smiting hand is friendly there follows at once, and raised him up. This denotes the action of Divine grace, not quitting the sinner till he is fully roused, and made capable of exertion; for we read further that his chains fell off his hands. That is, the first grade of conversion is the sudden breaking away from evil habits and bad companions.
3. But next we find the invariable law of Divine action for and on man observed. God does that part of the work which we cannot do; He expects us to do the part within our own powers and opportunities. To be ungirded meant idleness, relaxation, self-indulgence. And therefore our Lord counsels his disciples (Luk_12:35); and his apostles repeat the injunction (Eph_6:14; 1Pe_1:13). That is, check and restrain yourselves, discipline your powers and passions, prepare yourselves for active work. And the sandals point yet further that this work must take us, so to speak, out of doors, in the service of a charity which, though it may begin at home, may not stop there; which shall go where it is needed, whether for word or work (Eph_6:15). The cloak denotes a further advance in effort, implying that we may have to journey some distance and encounter inclement weather, to undergo some personal inconvenience, in the discharge of our duty. And there may be this additional sense, that as the wide cloak covers the whole person, so the whole purpose and will of the now active worker should be engaged in his occupation (Isa_59:17). Then comes the most important precept of all, which prescribes not the act only of exertion, but the manner: Follow me. Only so far as the teacher through whom Gods message has reached the sinner is himself a follower of the Lord is his example to be taken for a pattern; but the path of the saints who took Him for their Guide and Model is the only road out of the prison of sin, and into the open air of life and freedom. But the obstacles in the escaping captives way are not even yet overcome. Two wards or stations of posted sentinels lie beyond the part of the prison from which he has thus far been rescued, and must needs be gone through. First comes the purgative way,. the process of abandoning old evil habit; the Cease to do evil (Isa_1:16), the path pointed out by the Psalmist (Psa_119:9); the counsel of me Baptist (Luk_3:13-14). Next is the illuminative way, the way of light, in which we learn more of Gods will, and advance from mere passive blamelessness to active holiness; the Learn to do well (Isa_1:17); of which is written (Pro_4:18). And beyond this is the third and final stage of the unitive way (Jer_50:5); the road which brings us to Christ Himself, and makes us one with Him (1Co_6:17). Through these first and second wards, then, the converted sinner must pass, and so reach the iron door, which keeps the foulness and sin of the criminal prison from overflowing into the streets of the holy city; as it is written (Rev_22:15). What is this door, then, that is at once the bar against sin and the issue to happiness and freedom? What but He who has said (Joh_10:9)? for (Eph_2:18). No obstacle awaits us there, if only we have followed in the appointed path; for the gracious words succeed (Act_12:10); another way of expressing what He has said to all of us (Mat_7:7), and again, to every soul that strives, even feebly, to do His will (Rev_3:8). This is the one and only way of access to the city, that New Jerusalem which is the bride, the Lambs wife, and which has the glory of God. But when that one street, that way that leadeth unto life, has been traversed, forthwith the angel departs from the pilgrims he has hitherto guided, since they have no further need of his services. Once within the holy city, they cannot go astray, for all her streets lead to the throne of God; once in sight of the beatific vision, they want no lesser help, for in the light of the Kings countenance is life (Pro_16:15). (R. F. Littledale, LL. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv5–7 5. But prayer was made without ceasing. By the…
5. But prayer was made without ceasing. By the whole church, in its assemblies, that God might deliver him.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v5 5-8. Peter is sound asleep, flat on his back,…
5-8. Peter is sound asleep, flat on his back, chained to a soldier on either side, the stilly hours of dulcet slumber treading slowly on, anticipating the day of his bloody martyrdom. He must have had perfect rest in Jesus, or he could not have slept. The soldier on either side of him, and the other fourteen standing guard around, are all wide awake. The saints convened in the house of Mary, the mother of John Mark, all wide awake, spending the whole night in prayer for Peter’s release. The angel of the Lord lights down in the dark dungeon, illuminates the prison, knocks off the chains that bind him to the soldiers, speaks to him audibly: “Gird thyself and put on thy sandals; throw thy cloak around thee and follow me.” Meanwhile the soldiers, chained to Peter on either side and wide awake, neither see the light nor hear the clangor of the chains, nor feel Peter move; while the other fourteen, standing guard all around, neither see the light, hear a chain, nor feel the contact of Peter and the angel, as they squeeze between them, pressing their way out; but all, true to their trust, stand guard through the night, without a surmise that their prisoner, on whose safe-keeping their life depends, has already made his escape. So, I trow, when my Lord comes at midnight to steal away His Bride, though the trumpet shall from the heavenly pinnacle call so loudly that every roar, the archangel shout, and the Prince of Glory saint, living and dead, will hear and respond, yet a wicked world and fallen church will sleep so soundly as not to be awakened by the trumpet blast nor the resurrection earthquake. The morning dawns; a mother is missing from the home, and the alarm is raised, and a member of the family runs out on the streets, meets another exclaiming, “Oh, the daughter is missing from our home! her apparel all on hand.” And another runs out on the street and shouts, “The old colored cook is missing from our home I and she has the key to the dining-room and kitchen, and we broke open the door and couldn’t find her.” And another exclaims, “Old Uncle Tom, who kept the barn and the horses and carriages, is missing, and we can not find him.” By this time the whole city is in commotion, clamorous about the absent ones. Such is the commotion that church-bells are rung and all the people crowd in. A number of the sainted occupants of the amen corners are missing; some of the preachers can not be found, and some of the members are missing out of all the churches; the excitement is intense, and the suspicion settles down like a nightmare on all the people: “The Lord has come at midnight and taken away His Bride, and we have missed the grandest opportunity of our existence.” Preachers are blamed for not giving them due warning. They apologize and beg pardon.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv5, 7
Acts
PETER’S DELIVERANCE FROM PRISON
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Act 12:5
The narrative of Peter’s miraculous deliverance from prison is full of little vivid touches which can only have come from himself. The whole tone of it reminds us of the Gospel according to St. Mark, which is in like manner stamped with peculiar minuteness and abundance of detail. One remembers that at a late period in the life of the Apostle Paul, Mark and Luke were together with him; and no doubt in those days in Rome, Mark, who had been Peter’s special companion and is called by one of the old Christian writers his ‘interpreter,’ was busy in telling Luke the details about Peter which appear in the first part of this Book of the Acts.
The whole story seems to me to be full of instruction as well as of picturesque detail; and I desire to bring out the various lessons which appear to me to lie in it.
I. The first of them is this: the strength of the helpless.
Look at that eloquent ‘but’ in the verse that I have taken as a starting-point: ‘Peter therefore was kept in prison, but prayer was made earnestly of the Church unto God for him.’ There is another similarly eloquent ‘but’ at the end of the chapter:
‘Herod . . . was eaten of worms, and gave up the ghost, but the Word of God grew and multiplied.’ Here you get, on the one hand, all the pompous and elaborate preparations-’four quaternions of soldiers’- four times four is sixteen-sixteen soldiers, two chains, three gates with guards at each of them, Herod’s grim determination, the people’s malicious expectation of having an execution as a pleasant sensation with which to wind up the Passover Feast. And what had the handful of Christian people? Well, they had prayer; and they had Jesus Christ. That was all, and that is more than enough. How ridiculous all the preparation looks when you let the light of that great ‘but’ in upon it! Prayer, earnest prayer, ‘was made of the Church unto God for him.’ And evidently, from the place in which that fact is stated, it is intended that we should say to ourselves that it was because prayer was made for him that what came to pass did come to pass. It is not jerked out as an unconnected incident; it is set in a logical sequence. ‘Prayer was made earnestly of the Church unto God for him’ -and so when Herod would have brought him forth, behold, the angel of the Lord came, and the light shined into the prison. It is the same sequence of thought that occurs in that grand theophany in the eighteenth Psalm, ‘My cry entered into His ears; then the earth shook and trembled’; and there came all the magnificence of the thunderstorm and the earthquake and the divine manifestation; and this was the purpose of it all-’He sent from above, He took me, He drew me out of many waters.’ The whole energy of the divine nature is set in motion and comes swooping down from highest heaven to the trembling earth. And of that fact the one end is one poor man’s cry, and the other end is his deliverance. The moving spring of the divine manifestation was an individual’s prayer; the aim of it was the individual’s deliverance. A little water is put into a hydraulic ram at the right place, and the outcome is the lifting of tons. So the helpless men who could only pray are stronger than Herod and his quaternions and his chains and his gates. ‘Prayer was made,’ therefore all that happened was brought to pass, and Peter was delivered.
Peter’s companion, James, was killed off, as we read in a verse or two before. Did not the Church pray for him? Surely they did. Why was their prayer not answered, then? God has not any step-children. James was as dear to God as Peter was. One prayer was answered; was the other left unanswered? It was the divine purpose that Peter, being prayed for, should be delivered; and we may reverently say that, if there had not been the many in Mary’s house praying, there would have been no angel in Peter’s cell.
So here are revealed the strength of the weak, the armour of the unarmed, the defence of the defenceless. If the Christian Church in its times of persecution and affliction had kept itself to the one weapon that is allowed it, it would have been more conspicuously victorious. And if we, in our individual lives-where, indeed, we have to do something else besides pray-would remember the lesson of that eloquent ‘but,’ we should be less frequently brought to perplexity and reduced to something bordering on despair. So my first lesson is the strength of the weak.
II. My next is the delay of deliverance.
Peter had been in prison for some time before the Passover, and the praying had been going on all the while, and there was no answer. Day after day ‘of the unleavened bread’ and of the festival was slipping away. The last night had come; ‘and the same night’ the light shone, and the angel appeared. Why did Jesus Christ not hear the cry of these poor suppliants sooner? For their sakes; for Peter’s sake; for our sakes; for His own sake. For the eventual intervention, at the very last moment, and yet at a sufficiently early moment, tested faith. And look how beautifully all bore the test. The Apostle who was to be killed to-morrow is lying quietly sleeping in his cell. Not a very comfortable pillow he had to lay his head upon, with a chain on each arm and a legionary on each side of him. But he slept; and whilst he was asleep Christ was awake, and the brethren were awake. Their faith was tested, and it stood the test, and thereby was strengthened. And Peter’s patience and faith, being tested in like manner and in like manner standing the test, were deepened and confirmed. Depend upon it, he was a better man all his days, because he had been brought close up to Death and looked it in the fleshless eye-sockets, unwinking and unterrified. And I dare say if, long after, he had been asked, ‘Would you not have liked to have escaped those two or three days of suspense, and to have been let go at an earlier moment?’ he would have said, ‘Not for worlds! For I learned in those days that my Lord’s time is the best. I learned patience’-a lesson which Peter especially needed-’and I learned trust.’
Do you remember another incident, singularly parallel in essence, though entirely unlike in circumstances, to this one? The two weeping sisters at Bethany send their messenger across the Jordan, grudging every moment that he takes to travel to the far-off spot where Jesus is. The message sent is only this: ‘He whom Thou lovest is sick.’ What an infinite trust in Christ’s heart that form of the message showed! They would not say ‘Come!’; they would not ask Him to do anything; they did not think that to do so was needful: they were quite sure that what He would do would be right.
And how was the message received? ‘Jesus loved Martha and Mary and Lazarus.’ Well, did that not make Him hurry as fast as He could to the bedside? No; it rooted Him to the spot. ‘He abode, therefore’- because He loved them-’two days still in the same place where He was,’ to give him plenty of time to die, and the sisters plenty of time to test their confidence in Him. Their confidence does not seem to have altogether stood the test. ‘Lord, if Thou hadst been here my brother had not died.’ ‘And why wast Thou not here?’ is implied. Christ’s time was the best time. It was better to get a dead brother back to their arms and to their house than that they should not have lost him for those dreary four days. So delay tests faith, and makes the deliverance, when it comes, not only the sweeter, but the more conspicuously divine. So, brother, ‘men ought always to pray, and not to faint’-always to trust that ‘the Lord will help them, and that right early.’
III. The next lesson that I would suggest is the leisureliness of the deliverance.
A prisoner escaping might be glad to make a bolt for it, dressed or undressed, anyhow. But when the angel comes into the cell, and the light shines, look how slowly and, as I say, leisurely, he goes about it. ‘Put on thy shoes.’ He had taken them off, with his girdle and his upper garment, that he might lie the less uncomfortably. ‘Put on thy shoes; lace them; make them all right. Never mind about these two legionaries; they will not wake. Gird thyself; tighten thy girdle. Put on thy garment. Do not be afraid. Do not be in a hurry; there is plenty of time. Now, are you ready? Come!’ It would have been quite as easy for the angel to have whisked him out of the cell and put him down at Mary’s door; but that was not to be the way. Peter was led past all the obstacles-’the first ward,’ and the soldiers at it; ‘the second ward,’ and the soldiers at it; ‘and the third gate that leads into the city,’ which was no doubt bolted and barred. There was a leisurely procession through the prison.
Why? Because Omnipotence is never in a hurry, and God, not only in His judgments but in His mercies, very often works slowly, as becomes His majesty. ‘Ye shall not go out with haste; nor go by flight, for the Lord will go before you; and the God of Israel shall be your rereward.’ We are impatient, and hurry our work over; God works slowly; for He works certainly. That is the law of the divine working in all regions; and we have to regulate the pace of our eager expectation so as to fall in with the slow, solemn march of the divine purposes, both in regard to our individual salvation and the providences that affect us individually, and in regard to the world’s deliverance from the world’s evils. ‘An inheritance may be gotten hastily in the beginning, but the end thereof shall not be blessed.’ ‘He that believeth shall not make haste.’
IV. We see here, too, the delivered prisoner left to act for himself as soon as possible.
As long as the angel was with Peter, he was dazed and amazed. He did not know-and small blame to him-whether he was sleeping or waking; but he gets through the gates, and out into the empty street, glimmering in the morning twilight, and the angel disappears, and the slumbering city is lying around him. When he is left to himself, he comes to himself. He could not have passed the wards without a miracle, but he can find his way to Mary’s house without one. He needed the angel to bring him as far as the gate and down into the street, but he did not need him any longer. So the angel vanished into the morning light, and then he felt himself, and steadied himself, when responsibility came to him. That is the thing to sober a man. So he stood in the middle of the unpeopled street, and ‘he considered the thing,’ and found in his own wits sufficient guidance, so that he did not miss the angel. He said to himself, ‘I will go to Mary’s house.’ Probably he did not know that there were any praying there, but it was near, and it was, no doubt, convenient in other respects that we do not know of. The economy of miraculous power is a remarkable feature in Scriptural miracles. God never does anything for us that we could do for ourselves. Not but that our doing for ourselves is, in a deeper sense, His working on us and in us, but He desires us to take the share that belongs to us in completing the deliverance which must begin by supernatural intervention of a Mightier than the angel, even the Lord of angels.
And so this little picture of the angel leading Peter through the prison, and then leaving him to his own common sense and courage as soon as he came out into the street, is just a practical illustration of the great text, ‘Work out your own salvation with fear and trembling, for it is God that worketh in you.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv4–7 See notes one verse 3
See notes one verse 3
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv4–5 the passover.
Easter
the passover.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v6 The miraculous deliverance:
The miraculous deliverance:
v. 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.
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v. 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.
v. 8. And the angel said unto him, Gird thy self, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee and follow me.
v. 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.
v. 10. When they were past the first and the second ward, they came unto their on 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 forth with the angel departed from him.
In the meantime, while the tyrant Herod was anticipating new triumphs, and the members of the congregation were making prayer unceasing for Peter, the last day of the festival was brought to a close. And that very night, the night before Herod intended to produce is prisoner before the people to be put to death in their presence, extraordinary precautions were taken lest Peter escape. But Peter seemed little concerned about the events of the next day. He was sleeping between two soldiers delegated for that purpose, fastened to them with two chains, probably so that he was bound on either hand to each of the soldiers, "the two chains being used perhaps for greater security on account of the former escape," chap. 5:19. In addition to this, sentries before the doors guarded the prison, to forestall any attempt at deliverance from without. But the Lord cannot be hindered and deterred in His plans by such flimsy precautions. The angel of the Lord, whose coming neither guards nor locked doors can prevent, suddenly appeared, standing by the side of Peter. Incidentally, a light shone in the cell, for it was needed in the dense darkness of the inner prison. It was necessary for the angel to give Peter a sharp blow on the side to rouse him from his deep sleep, for so completely did the apostle place his trust for the coming day in the Lord that he rested and slept as soundly as ever in the quietness of his own home, Psa 127:2. Having roused Peter, the angel raised him up, bidding him, at the same time, to get up in haste. This was made possible, at the same moment, by the fact that the chains fell from his hands. But Peter was still in a half-dreamy, dazed state, not realizing what was happening, and the angel was obliged to give him directions. He was to fasten his girdle about his tunic and lace up his sandals. Peter automatically obeyed. He was to put on his thick upper mantle, throwing it around him before going out into the cold night. And Peter, in the same detached, automatic manner, followed. Note the vivid narrative, the picturesque description. Peter now followed the angel out, but his mind was not yet clear enough to tell whether that which was done to him by the messenger of God was real; he still imagined that he was seeing a vision. In this manner they passed through the first ward, where the sentries of the watch were stationed, then also through the second, where the guards of the whole prison were on duty. They came to the great iron door which leads to the city, heavy and solid enough to bar the way effectually at ordinary times. But now the heavy gate opened of its own accord, automatically, yielding them a wide opening for escape. Stepping out, they went along one street, until there were no further hindrances to the apostle’s flight, when the angel, just as suddenly as he had appeared, made his departure. It was a miraculous deliverance from prison and martyrdom which the Lord here granted to His servant, because it pleased Him to use him for the spread of His Gospel. If the Lord’s plans are to be carried out, He will deliver them that are His from chains and prison and from the very mouth of death. The army of the angels about the small band of believers protects them against all assaults and persecutions, but by the permission of the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7 So Peter was kept in the prison
So Peter was kept in the prison
This implies that the soldiers continually guarded Peter in prison. This can be stated in active form. AT: "So the soldiers guarded Peter in the prison" (See: Active or Passive and Assumed Knowledge and Implicit Information)
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prayer was made earnestly to God for him by those in the church
This can be stated in active form. AT: "the group of believers in Jerusalem earnestly prayed to God for him" (See: Active or Passive)
earnestly
continuously and with dedication
On the night before Herod was going to bring him out for trial
That Herod planned to execute him can be clarified. AT: "The happened on the day before Herod was going to bring Peter out from prison to put him on trial and then to execute him" (See: Assumed Knowledge and Implicit Information)
bound with two chains
"tied with two chains" or "fastened with two chains." Each chain would have been attached to one of the two guards who stayed beside Peter.
were keeping watch over the prison
"were guarding the prison doors"
translationWords
prison
pray
church
Herod Antipas
soldier
bind
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4–7 12:4 Herod had Peter guarded by four squads of…
12:4 Herod had Peter guarded by four squads of soldiers, making it humanly impossible for the apostle to escape (cp. 12:6). However, God was in charge, and nothing is too hard for him (cp. 4:27-31; Gen 18:14; Jer 32:17, 27; Matt 19:26; Mark 10:27; Luke 1:37; 18:27).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.