Acts 12

Acts 12:1

About this time, an. Ch. 43, Agrippa, grandchild to Herod the Great, having obtained a great part of his grandfather’s dominions, and so calling himself by his name, Herod, went about, that is, resolved to persecute the Christians, especially the apostles at Jerusalem, thereby to gratify the Jews.

[a] stretched forth his hand] Ἐπιβάλλειν χεῖρα, to lay hand, taken absolutely, or with an infinitive mood after it, as here, signifies to attempt or resolve to do any thing; so Gen. iii. 22, lest he put forth his hand to take of the tree, &c.

Acts 12:2

And in that persecution he put James the apostle, the son of Zebedee, to the sword, beheaded him.

Acts 12:3

And perceiving that the Jews gave their votes and consent to his death, and expressed their good liking of it, (see note [c] John viii.) he proceeded and apprehended Peter also. And it was about the time of the passover of the Jews when he apprehended him.

Acts 12:4

And having imprisoned him, he set sixteen soldiers to guard him, four at a time, two to be always by him and chained to him, (see note [e] ch. xxviii.) and two to guard the door, ver. 6, meaning, after the feast of the passover, to bring him forth to the Jews, and, if they thought fit, to put him to death also.

Acts 12:5

[b] without ceasing] The word ἐκτενής, applied to prayer, signifies importunate, enforcing the same request. Ἐκτενεία, συνεχῶς τὸ αὐτό, saith Hesychius, it is “continually to do the same thing:” and again, ἐκτενίς, διατεταμένον, signifies that which is held out or extended to a length. Thus the Litany, or supplications of the church, frequently, for some space, to several matters applying the same words, “We beseech thee to hear us,” and the like, is in the ancient Liturgies called ἐκτενής, the vehement, fervent, importunate form of supplication.

Acts 12:6

And the night before Herod intended to bring him into the assembly, before the people, to have their suffrage to put him to death, (see vv. 3. 11.) Peter was sleeping—

Acts 12:7

And an angel came to him, and the light with which he appeared shone in the prison, and the angel smote Peter—

• Make thyself ready to go out immediately, put on thy outer garment (see note [r] Matt. v.) and thy

¹ put forth his hands to mischief, ἐπίβαλεν τὰς χεῖρας κακῶσαι. ² apprehend, συλλαβεῖν, ³ earnest or continual prayer was. ⁴ was about to bring, ἔμελλεν προάγειν. ⁵ watchmen at the door: for the King’s MS. reads, φύλακες πρὸς. ⁶ watch, τὴν φυλακὴν. ⁷ an angel of the Lord came upon, ἔγγελος Κυρίου ἐπίστη.

Acts 12:12

[c] considered] The word συνιδών is so near in likeness (though far enough off in the nature and signification of it) to σπεύδων, that it is very possible one of these may here by the transcriber be put for the other. And indeed the signification of the latter, σπεύδων, making haste, seems that which is fitter for the turn in this place, where being left alone in the street by the angel, he was in reason to make haste to some place of safety and privacy; and such was that which he here chose. If this conjecture (which I mention only as such, having no authority for it,) be not too remote, then may it also probably belong to another place, ch. xiv. 6, συνιδόντες κατέφυγον perhaps for σπεύδοντες, they made haste and fled, as out of a great danger.

Acts 12:13

[d] hearken] Ὑπακούειν, Cant. v. 7, is proportionable to the καλεῖν precedent, answering a call. So Isaiah l. 2. and lvi. 11. So in Plutarch, he that goes to answer him that knocks at the door, is said ὑπακούειν, to hearken, and answer.

Acts 12:15

[e] his angel] That the word ἀγγελός, which by way of excellency is set to denote the immortal spirits attendant on God, and ministering to him, doth primarily and originally and in vulgar use signify a messenger, and from thence only comes to denote those spirits, because they are messengers of God, employed by him, there is little doubt or question: and consequently it is as certain that it may signify here no more than a messenger from St. Peter; so doth ἀγγελός μου, Matt. xi. 10. Mark i. 2. Luke vii. 27, my messenger being spoken of John Baptist: so Luke vii. 24, ἄγγελοι Ἰωάννου, the messengers of John: and Luke ix. 32, ἀπίστευλεν ἀγγέλους, he sent messengers: and so sure the ἄγγελοι ἐκκλησιῶν, the angels of the churches, were not those immortal spirits, Rev. i. 19; but as the apostles sent messengers to several churches, who were to do according to their appointment, (see note [b] on John xx.) and some in their stead to rule and govern there, so were these the rulers of the churches, appointed by the apostles. So the Hebrew מלאך signifies indifferently any “who hath any command or message from a master,” and is rendered πιᾶς, 1 Sam. xxv. 42, a servant; πρεσβύς, a messenger or ambassador, Num. xxi. 21; and מניד is rendered ἄγγελος, 2 Sam. xv. 13. from הניד, nuntiavit, yen and עבר nervus, “minister,” is rendered ἄγγελος, Isai. xxxvii. 24. from an old Hebrew אלך or לאך, retained still in the Arabic dialect for a messenger or legate. The only question therefore will be, of these two possible notions of the word which is the fitter and more probable for this place: and for

Acts 12:16

But whilst they thus debated, Peter continued knocking—

d Let this be known to the bishop of Jerusalem and all the Christians there, (see note [a] 1 Cor. xv., and note [e] Gal. ii.) And immediately he departed from them to a place of more safety.

e carried away as malefactors to punishment. But Peter went down—

f and having gratified Blastus, the king’s chamberlain, and got him to be their friend, they requested Herod that he would be friends with them, as with persons whose whole subsistence was from his favours.