Acts 12

Acts 12:1

Bede: Moreover, at that time, the great king Herod sent. Not at the time of the famine, which historical accounts refer to as happening in the fourth year of Claudius, since Herod died in the third year of the same Claudius, but undoubtedly at the time when the offerings were being carried to Jerusalem. Nor should we think that Herod, who was a tetrarch and later became a king, is designated in this chapter. For Josephus reports that Caius, upon taking the throne, immediately handed the leadership of the Jews to this Herod, son of Aristobulus, whom he nevertheless calls Agrippa, along with the tetrarchies of Philip and Lysanias. And in the fourth, which is the last year of his rule, he similarly bestowed it upon the same Herod. But he condemned that Herod, who had either been the instigator of John’s death or had been involved in the passion of the Lord, to perpetual exile after suffering many diseases. Furthermore, this Herod or Agrippa, in the third year of Claudius and the seventh year of his reign, having been struck by an angel, left the kingdom to Agrippa, his son. Aristobulus, however, whom he mentioned, is the one who, along with his brother Alexander, had been killed by the treacherous father, that is, the elder Herod, under whom the Lord was born. — Commentary on Acts

Cassiodorus: “And at the same time, Herod stretched forth his hands, to afflict some of the church. “King Herod, with wicked presumption, murdered John’s brother James, who was preaching the word of the Lord. Seeing that he had pleased the Jews in so doing, he sent Peter to prison as well, setting sixteen soldiers to guard him with great care. Prayer was being incessantly poured out for him throughout the church. On the night before the day appointed for his trial, he is known to have been visited by an angel and freed both from the bonds of chains and from the dangers of guards, all in such a way that, though it was truly happening, he thought it was taking place in a dream. When he came to himself, however, the truth was manifest, and he realized that the Lord had thought fit to free him through his angel. Coming to the house of Mary the mother of John, where a multitude of faithful were praying for him, he knocked at the door repeatedly and finally came in. He then told them how an angel had come to release him from the bonds of custody, and he ordered this to be told to James and to the other brethren. — Complexiones on the Acts of the Apostles

John Chrysostom: “At that time,” of course meaning the time immediately following: for this is the custom of Scripture. And he well says that Herod “the king” (did this): this was not he of Christ’s time. Lo, a different sort of trial - and mark what I said in the beginning, how things are blended, how rest and trouble alternate in the whole texture of the history - not now the Jews, nor the Sanhedrim, but the king. Greater the power, the warfare more severe, the more it was done to obtain favor with the Jews. And he slew James the brother of John with the sword: taking him at random and without selection. But, should any raise a question, why God permitted this, we shall say, that it was for the sake of these Jews themselves: thereby, first, convincing them, that even when slain the Apostles prevail, just as it was in the case of Stephen: secondly, giving them opportunity, after satiating their rage, to recover from their madness; thirdly, showing them that it was by His permission this was done. — Homily on Acts 26

John Chrysostom: Like a wild beast, he attacked all indiscriminately and without consideration. This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” And he killed James the brother of John. For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.” Do you mark that the sum of affairs rested in these three, especially Peter and James? — Homily on Acts 26

Acts 12:2

Bede: He killed James, the brother of John, with the sword. Clement of Alexandria reports a certain story about this James, which is worth remembering. And he (Clement says) who had brought him to the judge for martyrdom (namely James), was also moved and confessed himself to be a Christian. They were both led together to punishment. And as they were being led on the road, he asked James to grant him forgiveness. But James, after hesitating a little, said, “Peace be with you.” And he kissed him. And thus they were both beheaded together. — Commentary on Acts

Gregory of Nyssa: James, under pressure to cut off Christ, his true head, was [physically] decapitated, yet the [true] head of every person is Christ according to the apostle and at the same time the head of the entire church. — HOMILY 2 ON ST. STEPHEN

Tertullian: That Peter is struck, that Stephen is overwhelmed by stones, that James is slain as is a victim at the altar, that Paul is beheaded has been written in their own blood. — Scorpiace

Acts 12:3

John Chrysostom: And when he saw that it pleased the Jews. O excessive wickedness! On whose behalf was it, that he gratified them by doing murders thus without plan or reason? “And it was the day of unleavened bread.” Again, the idle preciseness of the Jews: to kill indeed they forbade not, but at such a time they did such things! — Homily on Acts 26

John Chrysostom: And how was it he did not kill Peter immediately? It mentions the reason: “it was the day of unleavened bread:” and he wished rather to make a display with the killing of him. “And when he saw it pleased the Jews.” For their own part, they now in consequence of Gamaliel’s advice, abstained from bloodshedding: and besides, did not even invent accusations; but by means of others they compassed the same results. This counsel of Gamaliel’s above all was their condemnation: for the preaching was shown to be no longer a thing of men. “He proceeded further to kill Peter also.” In very deed was that fulfilled, “We are accounted as sheep for the slaughter.” “Seeing,” it says, “it was a pleasing thing to the Jews.” A pleasing thing, bloodshed, and unrighteous bloodshed, wickedness, impiety! He ministered to their senseless lusts: for, whereas he ought to have done the contrary, to check their rage, he made them more eager, as if he were an executioner, and not a physician to their diseased minds. — Homily on Acts 26

Richard Challoner: Azymes: The festival of the unleavened bread, or the pasch, which answers to our Easter.

Acts 12:4

Bede: Delivering him to four squads of soldiers. Just as a centurion has a hundred soldiers under him, so does a squad of soldiers have soldiers under him. — Commentary on Acts

John Chrysostom: Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers. This was done both of rage, and of fear. He slew James the brother of John with the sword. Do you mark their courage? For, that none may say that without danger or fear of danger they brave death, as being sure of God’s delivering them, therefore he permits some to be put to death, and chief men too, Stephen and James, thereby convincing their slayers themselves, that not even these things make them fall away, and hinder them. — Homily on Acts 26

John Chrysostom: He feared lest Peter, in consequence of the slaying of James, should withdraw; and wishing to have him in safe keeping, he put him in prison: “and delivered him to four quaternions of soldiers”: the stricter the custody, the more wondrous the display. — Homily on Acts 26

Peter of Alexandria: Let them recall to their minds also how Peter, the chief of the apostles, “was thrown into prison, and delivered to four quaternions of soldiers to keep him; " — Peter of Alexandria Canonical Epistle

Acts 12:5

John Chrysostom: Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him. For the contest was now for life and death: both the slaying of the one made them fearful, and the casting of the other into prison. — Homily on Acts 26

John Chrysostom: Peter therefore was kept in prison. But this was all the better for Peter, who was thereby made more approved, and evinced his own manly courage. And it says, “there was earnest prayer making.” It was the prayer of filial affection: it was for a father they asked, a father mild. “There was,” it says, “earnest prayer.” Hear how they were affected to their teachers. No factions, no perturbation: but they betook them to prayer, to that alliance which is indeed invincible, to this they betook them for refuge. They did not say, “What? I, poor insignificant creature that I am, to pray for him!” for, as they acted of love, they did not give these things a thought. And observe, it was during the feast, that their enemies brought these trials upon them, that their worth might be the more approved. — Homily on Acts 26

John Chrysostom: So Peter was kept in the prison. They, being at large, were at prayer: he, bound, was in sleep. — Homily on Acts 26

Severus of Antioch: This we urge you, by both supplications and tears, to contribute to us—insignificant ones. For the shared sufferings of the church call for shared prayers, just as when Peter, the head of the apostles, was bound in prison by two chains and watched over by guards … “there was made constant prayer by the church to God for him.” When this is the case for an apostle, who needs help, and prayers are offered up by the church, how would we, the uninitiated and brood of sin, not all the more beg these prayers to be offered for us by the faithful, those noble limbs of the church and educated to groan with godly and spiritual perception? — CATENA ON THE ACTS OF THE APOSTLES 12.5

Acts 12:6

John Chrysostom: And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. In that night He delivered him. “And a light shined in the prison,” that he might not deem it fancy: and none saw the light, but he only. For if, notwithstanding this was done, he thought it a fancy, because of its unexpectedness; if this had not been, much more would he have thought this: so prepared was he for death. For his having waited there many days and not being saved caused this. Why then, say you, did He not suffer him to fall into the hands of Herod, and then deliver him? Because that would have brought people into astonishment, whereas this was credible: and they would not even have been thought human beings. — Homily on Acts 26

John Chrysostom: And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains. See Peter sleeping, and not in distress or fear! That same night, after which he was to be brought forth, he slept, having cast all upon God. “Between two soldiers, bound with two chains.” Mark, how strict the ward! “And says, Arise.” The guards were asleep with him, and therefore perceived nothing of what was happening. “And a light shined.” What was the light for? In order that Peter might see as well as hear, and not imagine it to be all fancy. And the command, “Arise quickly,” that he may not be remiss. He also smote him; so deeply did he sleep. — Homily on Acts 26

John Chrysostom: See how Peter slept and was not in anguish or fear. In the very night when he was about to be brought before the court he slept, leaving everything to God. Indeed the multitude becomes powerful when virtue is present. And it had such a power that even though the doors were closed, chains bound the apostle and the jailers slept at both his sides, virtue delivered him and saved him from all those difficulties. So if virtue is present the multitude has great strength, but if vice is present it makes no benefit. — CATENA ON THE ACTS OF THE APOSTLES 12.6-7

John Chrysostom: And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers. See Peter sleeping, and not in distress or fear! That same night, after which he was to be brought forth, he slept, having cast all upon God. “Between two soldiers, bound with two chains.” Mark, how strict the ward! — Homily on Acts 26

Acts 12:7

Bede: And striking the side of Peter, he raised him up. The striking of the side is a commemoration of the passion of Christ, from whose wound our salvation flowed. And to us, too, who are held by the chains of pressures, the apostle Peter himself gives such solace, saying: “Since Christ suffered in the flesh, arm yourselves also with the same intention” (1 Peter 4). — Commentary on Acts

Acts 12:8

Bede: Gird yourself and put on your sandals. And we read that prophets and apostles used belts, which Peter had loosened for a moment due to the rigidity of the prison, so that, with his tunic lowered around his feet, he could somewhat temper the cold of the night, providing an example to the weak that, when we are tempted by either bodily discomfort or human injury, it is permissible to relax the rigor of our purpose a little. And because it was said, “Let your loins be girded and your feet shod with the preparation of the gospel of peace,” spiritually he is ordered to resume the emblems of virtues and of preaching the word. — Commentary on Acts

Bede: Gird yourself, and put on your boots. Instead of boots or sandals, as some manuscripts have, in Greek it says sandals. We read in the Gospel that a type of footwear was permitted to the apostles, not without a symbolic mystical sense. For the apostles’ feet were covered neither entirely nor bare to the ground, so they would be reminded that the Gospel is neither to be concealed nor devoted to earthly comforts, so it may be as it is written: How beautiful upon the mountains are the feet of those who bring good news! — Retractions on Acts

John Chrysostom: And the angel said to him, Gird thyself, and bind on thy sandals. Here again it shows, that it was not done of craft: for one that is in haste and wishes to break out of prison, is not so particular as to take his sandals, and gird himself. And he did so. And he said unto him, Put on thy cloak, and follow me. — Homily on Acts 26

John Chrysostom: “Rise,” says he, “quickly:” this is not to hurry him but to persuade him not to delay. And immediately his chains fell off from his hands. How? answer me: where are the heretics? - let them answer. And the Angel said unto him, Gird thyself, and bind on thy sandals: by this also convincing him that it is no fancy: to this end he bids him gird himself and put on his shoes, that he may shake off his sleep, and know that it is real. — Homily on Acts 26

Acts 12:9

John Chrysostom: 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. The Lord would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled. — Homily on Acts 26

John Chrysostom: And he wist not that it was true that was done by the Angel, but thought he saw a vision: well he might, by reason of the excessive greatness of the things taking place. Do you mark what a thing it is for a miracle to be excessive? how it amazes the beholder? how it will not let the thing be believed? For if Peter thought he saw a vision, though he had girded himself and put on his shoes, what would have been the case with another? — Homily on Acts 26

John Chrysostom: And he wist not that it was true. If he thought it was true that was happening, he would have been astonished, he would not have remembered all the circumstances: but now, seeming to be in a dream, he was free from perturbation. — Homily on Acts 26

Acts 12:10

Bede: They came to the iron gate that leads to the city. Narrow indeed and made of iron was the gate that leads to the heavenly Jerusalem, but it has now been made passable to us by the footsteps of the apostles, who conquered the iron door with their own blood. About this, Arator: “Why is it surprising if iron doors yield to Peter? Whom God appoints as the guardian of the heavenly hall and makes the head of his Church, he commands to overcome Hell.” — Commentary on Acts

John Chrysostom: When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of its own accord. Behold, a second miracle. And they went out, and passed on through one street; and forthwith the angel departed from him. When the angel departed, then Peter understood. — Homily on Acts 26

John Chrysostom: And when they had passed the first and the second ward, they came to the iron gate, which opened unto them of its own accord: and yet the things that had happened within the prison were more marvellous: but this was now more after the manner of man. And having gone out, they went along one street and immediately the Angel departed from him. When there was no hindrance, then the Angel departed. For Peter would not have gone along, there being so many hindrances. — Homily on Acts 26

John Chrysostom: When they were past the first and the second ward - see also how strong the guard was - they came unto the iron gate. — Homily on Acts 26

Acts 12:11

Bede: And Peter, coming to himself. That is, having returned from the height of contemplation to what he was previously in common understanding. — Commentary on Acts

John Chrysostom: And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. When the angel departed, then Peter understood: “Now I perceive,” says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? The Lord would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. — Homily on Acts 26

John Chrysostom: And when he came to himself: for in very truth, it was indeed an amazement. “Now,” saith he, “I know” - now, not then, when I was in the prison - “that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews.” — Homily on Acts 26

John Chrysostom: Now know I that the Lord hath sent His Angel. Why is not this effected by themselves? I answer: By this also the Lord honors them, that by the ministry of His Angels he rescues them. Then why was it not so in the case of Paul? There with good reason, because the jailer was to be converted, whereas here, it was only that the Apostle should be released. And God disposes all things in divers ways. And there too, it is beautiful, that Paul sings hymns, while here Peter was asleep. — Homily on Acts 26

Acts 12:12

John Chrysostom: And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. Observe how Peter does not immediately withdraw, but first brings the good tidings to his friends. — Homily on Acts 26

John Chrysostom: And when he had considered, it says: viz. where he was, or, that he must not without more ado depart but requite his Benefactor: he came to the house of Mary the mother of John. Who is this John? Probably he that was always with them: for this is why he adds his distinctive name, “whose surname was Mark.” But observe, “praying” in the night, how much they got by it: what a good thing affliction is; how wakeful it made them! Do you see how great the gain resulting from the death of Stephen? do you see how great the benefit accruing from this imprisonment? For it is not by taking vengeance upon those who wronged them that God shows the greatness of the Gospel: but in the wrong-doers themselves, without any harm happening to those, he shows what a mighty thing the afflictions in themselves are, that we may not seek in any wise deliverance from them, nor the avenging of our wrongs. — Homily on Acts 26

John Chrysostom: And when he had considered, he came to the house of Mary. Then let us not hide God’s marvels, but for our own good let us study to display these abroad for the edifying of the others. For as he deserves to be admired for choosing to be put into bonds, so is he worthy of more admiration, that he withdrew not until he had reported all to his friends. — Homily on Acts 26

Papias of Hierapolis ((as quoted by Eusebius of Caesarea, AD 339)): This also the presbyter [John] said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. — Church History (Book III), Chapter 39, Section 15

Acts 12:13

Bede: The girl came out to hear. And the Lord, having come forth from the constraints of the tomb, was first announced to the disciples by a woman, so that where sin abounded, grace might more abound. — Commentary on Acts

John Chrysostom: And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter’s voice, she opened not the gate for gladness. Mark even the servant-girls, how full of piety they are. But ran in, just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed. — Homily on Acts 26

John Chrysostom: And mark how the very servant-girls were henceforth upon an equality with them. “For joy,” it says, “she opened not.” This too is well done, that they likewise may not be amazed by seeing him at once, and that they may be incredulous, and their minds may be exercised. — Homily on Acts 26

Shepherd of Hermas: He who had brought me up, sold me to one Rhode in Rome. — Shepherd of Hermas, Vision 1

Acts 12:15

Bede: But they were saying, “It is his angel.” That each of us has an angel is found both in the book of the Shepherd and in many places of the Holy Scriptures. For the Lord also speaks of the little ones: “Their angels always see the face of my Father” (Matt. XVIII). And Jacob speaks of himself: “The angel who redeemed me from all evil.” And here the disciples believed that the angel of the apostle Peter had come. — Commentary on Acts

John Chrysostom: And they said unto her, Thou art mad. But she constantly affirmed that it was even so. And they said, It is his angel. This is a truth, that each man has an Angel. It was from the time of night that they surmised this. — Homily on Acts 26

John Chrysostom: And they said unto her, Thou art mad: but she constantly affirmed that it was even so: then said they, It is his Angel. And what would the Angel? It was from the time of night that they surmised this. — Homily on Acts 26

Tertullian: Thus, too, does the angel, the witness of baptism, “make the paths straight” for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. — On Baptism

Acts 12:16

Arator: Immediately, free from the enemy, he sings the praises of God’s work. The first girl demonstrates that he has come back from the darkness because the grace of Christ allowed a similar thing to be, inasmuch as the Lord himself, rising [from the dead], approached the sight of women; the glory of his returning flesh spoke to the sex that his mother has. It is clear from this also that the church, which must carry unrestrained gladness to every flock, recognized its prophet [Peter]. — ON THE ACTS OF THE APOSTLES 1

John Chrysostom: But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. — Homily on Acts 26

John Chrysostom: But when he continued knocking, and when they had opened, and saw him, they were astonished. But he beckoning to them with his hand made them keep quiet, to hear all that had happened to him. He was now an object of more affectionate desire to the disciples, not only in consequence of his being saved, but by his sudden coming in upon them and straightway departing. Now, both his friends learn all clearly; and the aliens also learn, if they had a mind, but they had not. The same thing happened in the case of Christ. “Tell these things,” he says, “to James, and to the brethren.” How free from all vainglory! Nor did he say, Make known these things to people everywhere, but, “to the brethren. And he withdrew to another place:” for he did not tempt God, nor fling himself into temptation: since, when they were commanded to do this, then they did it. “Go,” it was said, “speak in the temple to the people.” But this the Angel said not here; on the contrary, by silently removing him and bringing him out by night, he gave him free permission to withdraw - and this too is done, that we may learn that many things are providentially brought about after the manner of men - so that he should not again fall into peril. — Homily on Acts 26

John Chrysostom: And he said, Tell James and the brethren. That they may rejoice: that they may not be anxious. Through these those learn, not those through him: such thought had he for the humbler part! — Homily on Acts 26

John Chrysostom: For that they may not say, “It was his Angel,” after he was gone, they say this first, and then they see himself overthrowing their notion of the matter. Had it been the Angel, he would have knocked at the door, would not have retired to another place. And what followed in the day, make them sure. — Homily on Acts 26

Acts 12:18

Cassiodorus: “Now when day was come, there was no small stir among the soldiers,” etc. Now when day was come, a great argument arose among the prison guards as to how Peter had escaped so many watches of men and so many chains. When Peter could not be found, Herod became violently angry with the guards, whom he ordered to be put on trial. Herod himself went down to Caesarea and Judea. He was angry with the people, but they managed to placate him with great supplication, rescuing Blastus the chamberlain. There Herod, sitting on the judgement seat in kingly apparel, spoke overproud words against the Lord; therefore an angel of the Lord struck him because he had not given glory to God; and Herod, swarming with worms, gave up the ghost. With such things being seen by people, faith in the Lord was everywhere on the rise. Barnabas and Saul, taking with them John, who was surnamed Mark, left Jerusalem for Antioch, where one could see a blessed group of prophets and doctors. The Holy Ghost told these not to detain Barnabas and Saul, but to let them perform the task for which they were seen to have been chosen. Barnabas and Saul, coming to Salamina, preached throughout the island all the way to Paphos the word that the Lord had thought fit to entrust to them. Meanwhile they found a false prophet, a Jew named Bar-jesu. This man tried to oppose Barnabas and Saul when they were with the proconsul Sergius and Paulus, a prudent man; but, subdued by the Lord’s power, he achieved nothing. — Complexiones on the Acts of the Apostles

John Chrysostom: Some persons, it is likely, are at a loss how to explain it, that God should quietly look on while His champions are put to death, and now again the soldiers on account of Peter: and yet it was possible for Him after delivering Peter to rescue them also. But it was not yet the time of judgment, so as to render to each according to his deserts. And besides, it was not Peter that put them into his hands. For the thing that most annoyed him was the being mocked; just as in the case of his grandfather when he was deceived by the wise men, that was what made him feel cut to the heart - the being eluded and made ridiculous. “And having put them to the question,” it says, “he ordered them to be led away to execution.” And yet he had heard from them - for he had put them to the question - both that the chains had been left, and that he had taken his sandals, and that until that night he was with them. — Homily on Acts 27

John Chrysostom: For if the Angel had brought out the soldiers also, along with Peter, it would have been thought a case of flight. Then why, you may ask, was it not otherwise managed? Why, where is the harm? Now, if we see that they who have suffered unjustly, take no harm, we shall not raise these questions. For why do you not say the same of James? Why did not God rescue him? “There was no small stir among the soldiers.” So clearly had they perceived nothing of what had happened. Lo, I take up the plea in their defence. The chains were there, and the keepers within, and the prison shut, nowhere a wall broken through, all told the same tale: the man had been carried off: why dost thou condemn them? Had they wished to let him off, they would have done it before, or would have gone out with him. “But he gave them money?” And how should he, who had not to give even to a poor man, have the means to give to these? And then neither had the chains been broken, nor were they loosed. He ought to have seen, that the thing was of God, and no work of man. — Homily on Acts 27

Peter of Alexandria: And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death” — Peter of Alexandria Canonical Epistle

Acts 12:19

Bede: Descending from Judea into Caesarea. Although it seems according to the situation of the places to refer to Caesarea Philippi, which like Tyre and Sidon is a city of Phoenicia, Josephus nevertheless teaches that this was done in Caesarea of Palestine, which was once called Tower of Strato, and is situated on the shore of the Great Sea, at the border of Phoenicia and Palestine. — Commentary on Acts

Rabanus Maurus: That the release of Peter should harm no one, Herod is not permitted to punish the guards.

Acts 12:20

Bede: They were asking for peace because their regions were being fed by him. They needed the friendship of the neighboring king because their region was very narrow and was pressed by the boundaries of Galilee and Damascus. Whence, neither did their metropolis of Tyre have so much wealth from its own land that it might be the emporium of the whole world, as much as it had from the subjugation of ships. It is also very rich in purple dye and shellfish. — Commentary on Acts

John Chrysostom: Why does he mention this history? Say, what has it to do with the Gospel, that Herod is incensed with the Tyrians and Sidonians? It is not a small matter, even this, how immediately justice seized him; although not because of Peter, but because of his arrogant speaking. “And he went down from Judea to Caesarea, and there abode. And Herod was highly displeased with them of Tyre and Sidon.” He is now going to mention a matter of history: this is the reason why he adds the names, that it may be shown how he keeps to the truth in all things. “And,” it says, “having made Blastus the king’s chamberlain their friend, they desired peace; because their country was nourished by the king’s country.” For probably there was a famine. I suppose it was also to bring those men of Tyre and Sidon to apologize, that he withdrew from Jerusalem: for with those he was incensed, while paying such court to these. See how vainglorious the man is: meaning to confer the boon upon them, he makes an harangue. But Josephus says, that he was also arrayed in a splendid robe made of silver. — Homily on Acts 27

Acts 12:21

Bede: And he sat on the tribunal and preached to them. On the tribunal, he says in the tribunal. It is a custom of the Latin language to use ‘pro’ to mean ‘in’ with this word. — Retractions on Acts

Acts 12:22

John Chrysostom: And yet, it may be said, if those shouted, what is that to him? Because he accepted the acclamation, because he accounted himself to be worthy of the adoration. Through him those most receive a lesson, who so thoughtlessly flattered him. Observe again, while both parties deserve punishment, this man is punished. For this is not the time of judgment, but He punishes him that had most to answer for, leaving the others to profit by this man’s fate. Observe both what flatterers those were, and what a high spirit was shown by the Apostles: the man whom the whole nation so courted, the same they held in contempt. — Homily on Acts 27

John Chrysostom: But if this man, because it was said to him, “It is the voice of God and not of a man” although he said nothing himself, suffered such things: much more should Christ, had He not Himself been God, have suffered for saying always as He did, “These words of mine are not Mine” and, “Angels minister to Me,” and such like. But that man ended His life by a shameful and miserable death, and thenceforth no more is seen of him. And observe him also, easily talked over even by Blastus, like a poor creature, soon incensed and again pacified, and on all occasions a slave of the populace, with nothing free and independent about him. — Homily on Acts 27

Acts 12:23

Bede: Immediately an angel of the Lord struck him. Consistently also according to Josephus: “While he did not shudder at the wickedness of illicit adulation, shortly after, looking, he sees an angel standing over his head; and immediately he felt him as the minister of his destruction, whom he had previously known as the provider of good things.” And shortly after: “Indeed, tortured by continuous pains in his bowels for five days, he violently broke off his life.” — Commentary on Acts

Lucius Caecilius Firmianus Lactantius: Then famous physicians were brought in from all quarters; but no human means had any success. Apollo and Aesculapius were besought importunately for remedies: Apollo did prescribe, and the distemper augmented. Already approaching to its deadly crisis, it had occupied the lower regions of his body: his bowels came out, and his whole seat putrefied. The luckless physicians, although without hope of overcoming the malady, ceased not to apply fomentations and administer medicines. The humours having been repelled, the distemper attacked his intestines, and worms were generated in his body. The stench was so foul as to pervade not only the palace, but even the whole city; and no wonder, for by that time the passages from his bladder and bowels, having been devoured by the worms, became indiscriminate, and his body, with intolerable anguish, was dissolved into one mass of corruption.

They applied warm flesh of animals to the chief seat of the disease, that the warmth might draw out those minute worms; and accordingly, when the dressings were removed, there issued forth an innumerable swarm: nevertheless the prolific disease had hatched swarms much more abundant to prey upon and consume his intestines. Already, through a complication of distempers, the different parts of his body had lost their natural form: the superior part was dry, meagre, and haggard, and his ghastly-looking skin had settled itself deep amongst his bones while the inferior, distended like bladders, retained no appearance of joints. These things happened in the course of a complete year; and at length, overcome by calamities, he was obliged to acknowledge God, and he cried aloud, in the intervals of raging pain, that he would re-edify the Church which he had demolished, and make atonement for his misdeeds. — Of the Manner in Which the Persecutors Died, Chapter XXXIII

Tertullian: We can point you also to the deaths of some provincial rulers, who in their last hours had painful memories of their sin in persecuting the followers of Christ. Vigellius Saturninus, who first here used the sword against us, lost his eyesight. — To Scapula

Acts 12:24

John Chrysostom: “And the word of God,” it says, “grew,” i.e. in consequence of this, “and multiplied.” Do you mark God’s providential management? A great refreshing granted to them, and the numberless benefits accruing from the vengeance inflicted upon him. — Homily on Acts 27

Acts 12:25

John Chrysostom: “But Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.” — Homily on Acts 27