mh_parser/vol_split/44 - Acts/Chapter 12.xml

<div2 id="Acts.xiii" n="xiii" next="Acts.xiv" prev="Acts.xii" progress="12.68%" title="Chapter XII">
<h2 id="Acts.xiii-p0.1">A C T S.</h2>
<h3 id="Acts.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="Acts.xiii-p1">In this chapter we have the story, I. Of the
martyrdom of James the apostle, and the imprisonment of Peter by
Herod Agrippa, who now reigned as king in Judea, <scripRef id="Acts.xiii-p1.1" osisRef="Bible:Acts.12.1-Acts.12.4" parsed="|Acts|12|1|12|4" passage="Ac 12:1-4">ver. 1-4</scripRef>. II. The miraculous deliverance of
Peter out of prison by the ministry of an angel, in answer to the
prayers of the church for him, <scripRef id="Acts.xiii-p1.2" osisRef="Bible:Acts.12.6-Acts.12.19" parsed="|Acts|12|6|12|19" passage="Ac 12:6-19">ver.
6-19</scripRef>. III. The cutting off of Herod in the height of his
pride by the stroke of an angel, the minister of God's justice
(<scripRef id="Acts.xiii-p1.3" osisRef="Bible:Acts.12.20-Acts.12.23" parsed="|Acts|12|20|12|23" passage="Ac 12:20-23">ver. 20-23</scripRef>); and this
was done while Barnabas and Saul were at Jerusalem, upon the errand
that the church of Antioch sent them on, to carry their charity;
and therefore in the close we have an account of their return to
Antioch, <scripRef id="Acts.xiii-p1.4" osisRef="Bible:Acts.12.24-Acts.12.25" parsed="|Acts|12|24|12|25" passage="Ac 12:24,25">ver. 24,
25</scripRef>.</p>
<scripCom id="Acts.xiii-p1.5" osisRef="Bible:Acts.12" parsed="|Acts|12|0|0|0" passage="Ac 12" type="Commentary"/>
<scripCom id="Acts.xiii-p1.6" osisRef="Bible:Acts.12.1-Acts.12.4" parsed="|Acts|12|1|12|4" passage="Ac 12:1-4" type="Commentary"/><div class="Commentary" id="Bible:Acts.12.1-Acts.12.4">
<h4 id="Acts.xiii-p1.7">The Martyrdom of James; Peter's
Imprisonment.</h4>
<p class="passage" id="Acts.xiii-p2">1 Now about that time Herod the king stretched
forth <i>his</i> hands to vex certain of the church.   2 And
he killed James the brother of John with the sword.   3 And
because he saw it pleased the Jews, he proceeded further to take
Peter also. (Then were the days of unleavened bread.)   4 And
when he had apprehended him, he put <i>him</i> in prison, and
delivered <i>him</i> to four quaternions of soldiers to keep him;
intending after Easter to bring him forth to the people.</p>
<p class="indent" id="Acts.xiii-p3">Ever since the conversion of Paul, we have
heard no more of the agency of the priests in persecuting the
saints at Jerusalem; perhaps that wonderful change wrought upon
him, and the disappointment it gave to their design upon the
Christians at Damascus, had somewhat mollified them, and brought
them under the check of Gamaliel's advice—to <i>let those men
alone,</i> and see what would be the issue; but here the storm
arises from another point. The civil power, not now, as usual (for
aught that appears) stirred up by the ecclesiastics, acts by itself
in the persecution. But Herod, though originally of an Edomite
family, yet seems to have been a proselyte to the Jewish religion;
for Josephus says he was zealous for the Mosaic rites, a bigot for
the ceremonies. He was not only (as Herod Antipas was) tetrarch of
Galilee, but had also the government of Judea committed to him by
Claudius the emperor, and resided most at Jerusalem, where he was
at this time. Three things we are here told he did—</p>
<p class="indent" id="Acts.xiii-p4">I. He <i>stretched forth his hands to vex
certain of the church,</i> <scripRef id="Acts.xiii-p4.1" osisRef="Bible:Acts.12.1" parsed="|Acts|12|1|0|0" passage="Ac 12:1"><i>v.</i>
1</scripRef>. His stretching forth his hands to it intimates that
his hands had been tied up by the restraints which perhaps his own
conscience held him under in this matter; but now he broke through
them, and stretched forth his hands deliberately, and of malice
prepense. <i>Herod laid hands upon some of the church to afflict
them,</i> so some read it; he employed his officers to seize them,
and take them into custody, in order to their being prosecuted. See
how he advances gradually. 1. He began with some of the members of
the church, certain of them that were of less note and figure;
played first at small game, but afterwards flew at the apostles
themselves. His spite was at the church, and, with regard to those
he gave trouble to, it was not upon any other account, but because
they belonged to the church, and so belonged to Christ. 2. He began
with vexing them only, or afflicting them, imprisoning them, fining
them, spoiling their houses and goods, and other ways molesting
them; but afterwards he proceeded to greater instances of cruelty.
Christ's suffering servants are thus trained up by less troubles
for greater, <i>that tribulation may work patience, and patience
experience.</i></p>
<p class="indent" id="Acts.xiii-p5">II. <i>He killed James the brother of John
with the sword,</i> <scripRef id="Acts.xiii-p5.1" osisRef="Bible:Acts.12.2" parsed="|Acts|12|2|0|0" passage="Ac 12:2"><i>v.</i>
2</scripRef>. We are here to consider, 1. Who the martyr was: it
was <i>James the brother of John;</i> so called to distinguish him
from the other James the brother of Joses. This was called
<i>Jacobus major—James the greater;</i> that, <i>minor—the
less.</i> This who was here crowned with martyrdom was one of the
first three of Christ's disciples, one of those that were <i>the
witnesses of his transfiguration and agony,</i> whereby he was
prepared for martyrdom; he was one of those whom Christ called
<i>Boanerges—Sons of thunder;</i> and perhaps by his powerful
awakening preaching he had provoked Herod, or those about him, as
John Baptist did the other Herod, and that was the occasion of his
coming into this trouble. He was one of those sons of Zebedee whom
Christ told <i>that they should drink of the cup that he was to
drink of, and be baptized with the baptism that he was to be
baptized with,</i> <scripRef id="Acts.xiii-p5.2" osisRef="Bible:Matt.20.23" parsed="|Matt|20|23|0|0" passage="Mt 20:23">Matt. xx.
23</scripRef>. And now those words of Christ were made good in him;
but it was in order to his sitting at Christ's right hand; for
<i>if we suffer with him, we shall reign with him.</i> He was one
of the twelve who were commissioned <i>to disciple all nations;</i>
and to take him off now, before he had removed from Jerusalem, was
like Cain's killing Abel when the world was to be peopled, and one
man was then more than many at another time. To kill an apostle now
was killing he knew not how many. But why would God permit it? If
<i>the blood of his saints,</i> much more the blood of apostles,
<i>is precious in his eyes,</i> and therefore, we may be sure, is
not shed but upon a valuable consideration. Perhaps God intended
hereby to awaken the rest of the apostles to disperse themselves
among the nations, and not to nestle any longer at Jerusalem. Or it
was to show that though the apostles were appointed <i>to plant the
gospel in the world,</i> yet if they were taken off God could do
his work without them, and would do it. The apostle died a martyr,
to show the rest of them what they must expect, that they might
prepare accordingly. The tradition that they have in the Romish
church, that this James had been before this in Spain, and had
planted the gospel there, is altogether groundless; nor is there
any certainty of it, or good authority for it. 2. What kind of
death he suffered: He was slain <i>with the sword,</i> that is, his
head was <i>cut off with a sword,</i> which was looked upon by the
Romans to be a more disgraceful way of being beheaded than with an
axe; so Lorinus. Beheading was not ordinarily used among the Jews;
but, when kings gave verbal orders for private and sudden
executions, this manner of death was used, as most expeditious; and
it is probable that this Herod killed James, as the other Herod
killed John Baptist, privately <i>in the prison.</i> It is strange
that we have not a more full and particular account of the
martyrdom of this great apostle, as we had of Stephen. But even
this short mention of the thing is sufficient to let us know that
the first preachers of the gospel were so well assured of the truth
of it that they sealed it with their blood, and thereby have
encouraged us, if at any time we are called to it, <i>to resist
unto blood too.</i> The Old-Testament martyrs were <i>slain with
the sword</i> (<scripRef id="Acts.xiii-p5.3" osisRef="Bible:Heb.11.37" parsed="|Heb|11|37|0|0" passage="Heb 11:37">Heb. xi.
37</scripRef>), and Christ <i>came not to send peace, but a
sword</i> (<scripRef id="Acts.xiii-p5.4" osisRef="Bible:Matt.10.34" parsed="|Matt|10|34|0|0" passage="Mt 10:34">Matt. x. 34</scripRef>), in
preparation for which we must arm ourselves <i>with the sword of
the Spirit,</i> which is the word of God, and then we need not fear
<i>what</i> the sword of <i>men can do unto us.</i></p>
<p class="indent" id="Acts.xiii-p6">III. He imprisoned Peter, of whom he had
heard most, as making the greatest figure among the apostles and
whom therefore he would be proud of the honour of taking off.
Observe here, 1. When he had beheaded James, <i>he proceeded
further,</i> he added, <i>to take Peter also.</i> Note, Blood to
the blood-thirsty does but make them more so, and the way of
persecution, as of other sins, is downhill; when men are in it,
they cannot easily stop themselves; when they are in they find they
must on. <i>Male facta male factis tegere ne perpluant—One evil
deed is covered with another, so that there is no passage through
them.</i> Those that take one bold step in a sinful way give Satan
advantage against them to tempt them to take another, and provoke
God to leave them to themselves, to go from bad to worse. It is
therefore our wisdom to take heed of the beginnings of sin. 2. He
did this <i>because he saw it pleased the Jews.</i> Observe, The
Jews made themselves guilty of the blood of James by showing
themselves well pleased with it afterwards, though they had not
excited Herod to it. There are accessaries <i>ex post facto—after
the fact;</i> and those will be reckoned with as persecutors who
take pleasure in others' persecuting, who delight to see good men
ill used, and cry, <i>Aha, so would we have it,</i> or at least
secretly approve of it. For bloody persecutors, when they perceive
themselves applauded for that which every one ought to cry shame
upon them for, are encouraged to go on, and have their hands
strengthened and their hearts hardened, and the checks of their own
consciences smothered; nay, it is as strong a temptation to them to
do the like as it was here to Herod, <i>because he saw it pleased
the Jews.</i> Though he had no reason to fear displeasing them if
he did not, as Pilate condemned Christ, yet he hoped to please them
by doing it, and so to make an interest among them, and make amends
for displeasing them in something else. Note, Those make themselves
an easy prey to Satan who make it their business to please men. 3.
Notice is taken of the time when Herod laid hold on Peter: <i>Then
were the days of unleavened bread.</i> It was at the feast of the
passover, when their celebrating the memorial of their typical
deliverance should have led them to the acceptance of their
spiritual deliverance; instead of this, they, under pretence of
zeal for the law, were most violently fighting against it, and, in
<i>the days of unleavened bread,</i> were most soured and
embittered <i>with the old leaven of malice and wickedness.</i> At
the passover, when <i>the Jews came from all parts to Jerusalem to
keep the feast,</i> they irritated one another against the
Christians and Christianity, and were then more violent than at
other times. 4. Here is an account of Peter's imprisonment
(<scripRef id="Acts.xiii-p6.1" osisRef="Bible:Acts.12.4" parsed="|Acts|12|4|0|0" passage="Ac 12:4"><i>v.</i> 4</scripRef>): <i>When
he</i> had laid hands on him, and, it is likely, examined him,
<i>he put him in prison,</i> into the inner prison; some say, into
the same prison into which he and the other apostles were cast some
years before, and were rescued out of it by an angel, <scripRef id="Acts.xiii-p6.2" osisRef="Bible:Acts.5.18" parsed="|Acts|5|18|0|0" passage="Ac 5:18"><i>ch.</i> v. 18</scripRef>. He was <i>delivered
to four quaternions of soldiers,</i> that is, to sixteen, who were
to be a guard upon him, four at a time, that he should not make his
escape, nor be rescued by his friends. Thus they thought they had
him fast. 5. Herod's design was, <i>after Easter, to bring him
forth unto the people.</i> (1.) He would make a spectacle of him.
Probably he had put James to death privately, which the people had
complained of, not because it was an unjust thing to put a man to
death without giving him a public hearing, but because it deprived
them of the satisfaction of seeing him executed; and therefore
Herod, now he knows their minds, will gratify them with the sight
of Peter in bonds, of Peter upon the block, that they may feed
their eyes with such a pleasing spectacle. And very ambitious
surely he was to please the people who was willing thus to please
them! (2.) He would do this <i>after Easter,</i> <b><i>meta to
pascha</i></b>—<i>after the passover,</i> certainly so it ought to
be read, for it is the same word that is always so rendered; and to
insinuate the introducing of a gospel-feast, instead of the
passover, when we have nothing in the New Testament of such a
thing, is to mingle Judaism with our Christianity. Herod would not
condemn him till the passover was over, some think, for fear lest
he should have such an interest among the people that they should
demand the release of him, according to the custom of the feast:
or, after the hurry of the feast was over, and the town was empty,
he would entertain them with Peter's public trial and execution.
Thus was the plot laid, and both Herod and the people long to have
the feast over, that they may gratify themselves with this
barbarous entertainment.</p>
</div><scripCom id="Acts.xiii-p6.3" osisRef="Bible:Acts.12.5-Acts.12.19" parsed="|Acts|12|5|12|19" passage="Ac 12:5-19" type="Commentary"/><div class="Commentary" id="Bible:Acts.12.5-Acts.12.19">
<h4 id="Acts.xiii-p6.4">Peter's Imprisonment and
Deliverance.</h4>
<p class="passage" id="Acts.xiii-p7">5 Peter therefore was kept in prison: but prayer
was made without ceasing of the church unto God for him.   6
And when Herod would have brought him forth, the same night Peter
was sleeping between two soldiers, bound with two chains: and the
keepers before the door kept the prison.   7 And, behold, the
angel of the Lord came upon <i>him,</i> 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 <i>his</i> hands.
  8 And the angel said unto him, Gird thyself, and bind on thy
sandals. And so he did. And he saith unto him, Cast thy garment
about thee, and follow me.   9 And he went out, and followed
him; and wist not that it was true which was done by the angel; but
thought he saw a vision.   10 When they were past the first
and the second ward, they came unto the iron gate that leadeth unto
the city; which opened to them of his own accord: and they went
out, and passed on through one street; and forthwith the angel
departed from him.   11 And when Peter was come to himself, he
said, Now I know of a surety, that the Lord hath sent his angel,
and hath delivered me out of the hand of Herod, and <i>from</i> all
the expectation of the people of the Jews.   12 And when he
had considered <i>the thing,</i> he came to the house of Mary the
mother of John, whose surname was Mark; where many were gathered
together praying.   13 And as Peter knocked at the door of the
gate, a damsel came to hearken, named Rhoda.   14 And when she
knew Peter's voice, she opened not the gate for gladness, but ran
in, and told how Peter stood before the gate.   15 And they
said unto her, Thou art mad. But she constantly affirmed that it
was even so. Then said they, It is his angel.   16 But Peter
continued knocking: and when they had opened <i>the door,</i> and
saw him, they were astonished.   17 But he, beckoning unto
them with the hand to hold their peace, declared unto them how the
Lord had brought him out of the prison. And he said, Go show these
things unto James, and to the brethren. And he departed, and went
into another place.   18 Now as soon as it was day, there was
no small stir among the soldiers, what was become of Peter.  
19 And when Herod had sought for him, and found him not, he
examined the keepers, and commanded that <i>they</i> should be put
to death. And he went down from Judæa to Cæsarea, and <i>there</i>
abode.</p>
<p class="indent" id="Acts.xiii-p8">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,</p>
<p class="indent" id="Acts.xiii-p9">I. One thing that magnified his deliverance
was that it was a signal answer to prayer (<scripRef id="Acts.xiii-p9.1" osisRef="Bible:Acts.12.5" parsed="|Acts|12|5|0|0" passage="Ac 12:5"><i>v.</i> 5</scripRef>): <i>Peter was kept in prison</i>
with a great deal of care, so that it was altogether impossible,
either by force or by stealth, to get him out. <i>But prayer was
made without ceasing of the church unto God for him,</i> 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. <i>Howbeit, he meant not so, neither did his heart
think so.</i> 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, <scripRef id="Acts.xiii-p9.2" osisRef="Bible:Phil.2.27" parsed="|Phil|2|27|0|0" passage="Php 2:27">Phil. ii. 27</scripRef>. 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.
<i>Prayer was made without ceasing;</i> it was, <b><i>proseuche
ektenes</i></b>—<i>fervent prayer.</i> It is the word that is used
concerning Christ's praying in his agony <i>more earnestly;</i> it
is <i>the fervent prayer of the righteous man, that</i> is
effectual, and <i>availeth much.</i> Some think it denotes the
constancy and continuance of their prayers; so we take it: <i>They
prayed without ceasing.</i> It was an extended prayer; they prayed
for his release in their public assemblies (private ones, perhaps,
<i>for fear of the Jews</i>); then they went home, and prayed for
it in their families; then retired into their closets, and prayed
for it there; so <i>they prayed without ceasing:</i> 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, <scripRef id="Acts.xiii-p9.3" osisRef="Bible:Acts.12.12" parsed="|Acts|12|12|0|0" passage="Ac 12:12"><i>v.</i> 12</scripRef>. Note, Times of public distress
and danger should be praying times with the church; we must pray
always, but then especially.</p>
<p class="indent" id="Acts.xiii-p10">II. Another thing that magnified his
deliverance was that <i>when the king's commandment and decree drew
near to be put in execution,</i> then his deliverance was wrought,
as <scripRef id="Acts.xiii-p10.1" osisRef="Bible:Esth.9.1-Esth.9.2" parsed="|Esth|9|1|9|2" passage="Es 9:1,2">Esth. ix. 1, 2</scripRef>. Let us
observe when his deliverance came. 1. It was the very night before
Herod designed to bring him forth, which made it to be so much the
greater consolation to his friends and confusion to his enemies. It
is probable some who had an interest in Herod, or those about him,
had been improving it to get a discharge for Peter, but in vain;
Herod resolves he shall die. And now they despair of prevailing in
this way, for to-morrow is <i>the day set for the bringing of him
forth;</i> 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 (<scripRef id="Acts.xiii-p10.2" osisRef="Bible:Deut.32.36" parsed="|Deut|32|36|0|0" passage="De 32:36">Deut. xxxii. 36</scripRef>), 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 <i>Jehovah—jireh, the Lord will provide.</i> 2. It
was when he was <i>fast bound with two chains, between two
soldiers;</i> 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, <i>the keepers before the door kept
the prison,</i> 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 (<scripRef id="Acts.xiii-p10.3" osisRef="Bible:Matt.27.65" parsed="|Matt|27|65|0|0" passage="Mt 27:65">Matt. xxvii.
65</scripRef>), <i>make it as sure as you can.</i> 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 <i>sleeping between the
soldiers,</i> 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 <i>committed his cause to
him that judgeth righteously, his soul dwells at ease;</i> 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 (<scripRef id="Acts.xiii-p10.4" osisRef="Bible:Ps.126.1" parsed="|Ps|126|1|0|0" passage="Ps 126:1">Ps. cxxvi. 1</scripRef>):
<i>We were like those that dream.</i></p>
<p class="indent" id="Acts.xiii-p11">III. It also magnified his deliverance very
much that an <i>angel was sent from heaven</i> 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.</p>
<p class="indent" id="Acts.xiii-p12">1. <i>The angel of the Lord came upon
him;</i> <b><i>epeste</i></b>—<i>stood over him.</i> He seemed as
one abandoned by men, yet not forgotten of his God; <i>The Lord
thinketh upon him.</i> Gates and guards kept all his friends from
him, but could not keep the angels of God from him: and <i>they
invisibly encamp round about those that fear God, to deliver
them</i> (<scripRef id="Acts.xiii-p12.1" osisRef="Bible:Ps.34.7" parsed="|Ps|34|7|0|0" passage="Ps 34:7">Ps. xxxiv. 7</scripRef>),
<i>and therefore they need not fear, though a host of enemies
encamp against them,</i> <scripRef id="Acts.xiii-p12.2" osisRef="Bible:Ps.27.3" parsed="|Ps|27|3|0|0" passage="Ps 27:3">Ps. xxvii.
3</scripRef>. Wherever the people of God are, and however
surrounded, they have a way open heavenward, nor can any thing
intercept their intercourse with God.</p>
<p class="indent" id="Acts.xiii-p13">2. <i>A light shone in the prison.</i>
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 <i>the light shone round about them;</i>
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 <i>shake, and to become as dead men,</i> as it was with the
guard set on Christ's sepulchre.</p>
<p class="indent" id="Acts.xiii-p14">3. The angel awoke Peter, by giving him
<i>a blow on his side,</i> 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, <i>Arise up quickly;</i>
not as if the angel feared coming short by his delay, but Peter
must not be indulged in it. When David hears <i>the sound of the
going on the tops of the mulberry trees, then he must rise up
quickly, and bestir himself.</i></p>
<p class="indent" id="Acts.xiii-p15">4. <i>His chains fell off from his
hands.</i> It seems they had handcuffed him, to make him sure, but
<i>God loosed his bands;</i> 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, <i>festum
vinculorum Petri—The feast of Peter's chains;</i> whereas this was
at the passover. Surely they are thus fond of Peter's chains in
hope with them to enslave the world!</p>
<p class="indent" id="Acts.xiii-p16">5. He was ordered to dress himself
immediately, and follow the angel; and he did so, <scripRef id="Acts.xiii-p16.1" osisRef="Bible:Acts.12.8-Acts.12.9" parsed="|Acts|12|8|12|9" passage="Ac 12:8,9"><i>v.</i> 8, 9</scripRef>. When Peter was awake
he knew not what to do but as the angel directed him. (1.) He must
<i>gird himself;</i> 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 <i>must bind on his sandals,</i>
that he might be fit to walk. Those whose bonds are loosed by the
power of divine grace must have <i>their feet shod with the
preparation of the gospel of peace.</i> (3.) He must <i>cast his
garments about him,</i> 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 <i>went out, and followed him.</i> 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 <i>went out, not knowing whither they went,</i> but whom
they followed. Now it is said, when Peter went out after the angel,
<i>he knew not that it was true which was done by the angel,</i>
that it was really a matter of fact, <i>but thought he saw a
vision;</i> 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. <i>When the Lord brought back the captivity of his people
we were like those that dream,</i> <scripRef id="Acts.xiii-p16.2" osisRef="Bible:Ps.126.1" parsed="|Ps|126|1|0|0" passage="Ps 126:1">Ps.
cxxvi. 1</scripRef>. Peter was so; he thought the news was too good
to be true.</p>
<p class="indent" id="Acts.xiii-p17">6. He was led safely by the angel out of
danger, <scripRef id="Acts.xiii-p17.1" osisRef="Bible:Acts.12.10" parsed="|Acts|12|10|0|0" passage="Ac 12:10"><i>v.</i> 10</scripRef>.
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 <i>passed the first and second ward.</i> Those
watchmen represented the watchmen of the Jewish church, on whom God
had <i>poured out a spirit of slumber, eyes that they should not
see and ears that they should not hear,</i> <scripRef id="Acts.xiii-p17.2" osisRef="Bible:Rom.11.8" parsed="|Rom|11|8|0|0" passage="Ro 11:8">Rom. xi. 8</scripRef>. His <i>watchmen are blind,
sleeping, lying down, and loving to slumber.</i> 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
<i>opened to them.</i> They did not so much as put a hand to it,
but it opened <i>of its own accord,</i> by an invisible power; and
thus was fulfilled in the letter what was figuratively promised to
Cyrus (<scripRef id="Acts.xiii-p17.3" osisRef="Bible:Isa.45.1-Isa.45.2" parsed="|Isa|45|1|45|2" passage="Isa 45:1,2">Isa. xlv. 1, 2</scripRef>):
<i>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.</i>
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 <i>bringing of them
out of the prison-house.</i> The application of the redemption in
the conversion of souls is the <i>sending forth of the prisoners,
by the blood of the covenant, out of the pit wherein is no
water,</i> <scripRef id="Acts.xiii-p17.4" osisRef="Bible:Zech.9.11" parsed="|Zech|9|11|0|0" passage="Zec 9:11">Zech. ix. 11</scripRef>.
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, <i>Gird thyself, and
follow me.</i> 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 <i>glorious liberty of the children of
God.</i></p>
<p class="indent" id="Acts.xiii-p18">7. When this was done, <i>the angel
departed from him,</i> 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.</p>
<p class="indent" id="Acts.xiii-p19">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,</p>
<p class="indent" id="Acts.xiii-p20">1. How Peter came to himself, and so came
himself to the knowledge of it, <scripRef id="Acts.xiii-p20.1" osisRef="Bible:Acts.12.11" parsed="|Acts|12|11|0|0" passage="Ac 12:11"><i>v.</i> 11</scripRef>. 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 <i>came to himself,</i> was thoroughly awake, and
found that it was not a dream, but a real thing: "<i>Now I know of
a surety,</i> now I know <b><i>alethos</i></b>—<i>truly,</i> now I
know that it is truth, and not an illusion of the fancy. Now I am
well satisfied concerning it <i>that the Lord Jesus hath sent his
angel,</i> for angels are subject to him and go on his errands, and
by him <i>hath delivered me out of the hands of Herod,</i> who
thought he had me fast, and so hath disappointed <i>all the
expectation of the people of the Jews,</i> 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, <i>perceived of a truth</i> 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 <i>when the Comforter
comes, whom the Father will send</i> 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.</p>
<p class="indent" id="Acts.xiii-p21">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.</p>
<p class="indent" id="Acts.xiii-p22">(1.) He <i>considered the thing</i>
(<scripRef id="Acts.xiii-p22.1" osisRef="Bible:Acts.12.12" parsed="|Acts|12|12|0|0" passage="Ac 12:12"><i>v.</i> 12</scripRef>), 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.</p>
<p class="indent" id="Acts.xiii-p23">(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.</p>
<p class="indent" id="Acts.xiii-p24">(3.) There he found <i>many</i> that were
<i>gathered together praying,</i> 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 <i>men ought
always to pray, and not to faint.</i> 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 <i>said to the seed of
Jacob, Seek ye my face in vain.</i> [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, <scripRef id="Acts.xiii-p24.1" osisRef="Bible:Matt.18.19-Matt.18.20" parsed="|Matt|18|19|18|20" passage="Mt 18:19,20">Matt. xviii. 19, 20</scripRef>. And it was always the
practice of God's praying people to unite their forces in prayer,
as <scripRef id="Acts.xiii-p24.2" osisRef="Bible:2Chr.20.4 Bible:Esth.4.16" parsed="|2Chr|20|4|0|0;|Esth|4|16|0|0" passage="2Ch 20:4,Es 4:16">2 Chron. xx. 4; Esth. iv.
16</scripRef>. [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."
<i>While they are yet speaking, I will hear,</i> <scripRef id="Acts.xiii-p24.3" osisRef="Bible:Isa.65.24" parsed="|Isa|65|24|0|0" passage="Isa 65:24">Isa. lxv. 24</scripRef>. Thus the angel was sent with
an answer of peace to Daniel's prayer, <i>while he was praying,</i>
<scripRef id="Acts.xiii-p24.4" osisRef="Bible:Dan.9.20-Dan.9.21" parsed="|Dan|9|20|9|21" passage="Da 9:20,21">Dan. ix. 20, 21</scripRef>. <i>Ask,
and it shall be given.</i></p>
<p class="indent" id="Acts.xiii-p25">(4.) He knocked at the gate, and had much
ado to get them to let him in (<scripRef id="Acts.xiii-p25.1" osisRef="Bible:Acts.12.13-Acts.12.16" parsed="|Acts|12|13|12|16" passage="Ac 12:13-16"><i>v.</i> 13-16</scripRef>): <i>Peter knocked at the
door of the gate,</i> 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 <i>damsel came to hearken;</i> 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, <i>she opened not the gate for gladness.</i> 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
<i>opened not the gate.</i> [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,
"<i>Thou art mad;</i> 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,
<i>believed not for joy.</i> However, she stood to it that it was
he. Then said they, <i>It is his angel,</i> <scripRef id="Acts.xiii-p25.2" osisRef="Bible:Acts.12.15" parsed="|Acts|12|15|0|0" passage="Ac 12:15"><i>v.</i> 15</scripRef>. <i>First,</i> "It is a
<i>messenger</i> from him, that makes use of his name;" so some
take it; <b><i>angelos</i></b> often signifies no more than <i>a
messenger.</i> It is used of John's messengers (<scripRef id="Acts.xiii-p25.3" osisRef="Bible:Luke.7.24 Bible:Luke.7.27" parsed="|Luke|7|24|0|0;|Luke|7|27|0|0" passage="Lu 7:24,27">Luke vii. 24, 27</scripRef>), of Christ's, <scripRef id="Acts.xiii-p25.4" osisRef="Bible:Luke.9.52" parsed="|Luke|9|52|0|0" passage="Lu 9:52">Luke ix. 52</scripRef>. 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. <i>Secondly,</i> "It is his <i>guardian
angel,</i> 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 <i>their ward has been
seen,</i> 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 <i>ward,</i> 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 <i>ward</i> 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 <i>good
genius,</i> 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 <i>ministering
spirits</i> for the good of <i>the heirs of salvation,</i> that
they have a <i>charge concerning them,</i> and <i>pitch their tents
round about them;</i> 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.</p>
<p class="indent" id="Acts.xiii-p26">(5.) At length they let him in (<scripRef id="Acts.xiii-p26.1" osisRef="Bible:Acts.12.16" parsed="|Acts|12|16|0|0" passage="Ac 12:16"><i>v.</i> 16</scripRef>): <i>He continued
knocking</i> 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, <i>when they saw him, they were astonished,</i> 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.</p>
<p class="indent" id="Acts.xiii-p27">(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 <i>beckon to them
with the hand to hold their peace,</i> and had much ado thereby to
command silence, while <i>he declared unto them how the Lord Jesus
had</i> by an angel <i>brought him out of prison;</i> 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 <i>what
God had done for his soul,</i> he blesses God who had not turned
away his prayer, <scripRef id="Acts.xiii-p27.1" osisRef="Bible:Ps.66.16 Bible:Ps.66.20" parsed="|Ps|66|16|0|0;|Ps|66|20|0|0" passage="Ps 66:16,20">Ps. lxvi. 16,
20</scripRef>.</p>
<p class="indent" id="Acts.xiii-p28">(7.) Peter sent the account to others of
his friends: <i>Go, show these things to James, and to the brethren
with him,</i> 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.</p>
<p class="indent" id="Acts.xiii-p29">(8.) Peter had nothing more to do for the
present than to shift for his own safety, which he did accordingly:
He <i>departed, and went into another place more obscure,</i> 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.</p>
<p class="indent" id="Acts.xiii-p30">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 (<scripRef id="Acts.xiii-p30.1" osisRef="Bible:Acts.12.18" parsed="|Acts|12|18|0|0" passage="Ac 12:18"><i>v.</i>
18</scripRef>): <i>As soon as it was day,</i> and they found the
prisoner gone, there was <i>no small stir or strife,</i> as some
read it, <i>among the soldiers, what had become of Peter;</i> 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 (<scripRef id="Acts.xiii-p30.2" osisRef="Bible:Acts.12.19" parsed="|Acts|12|19|0|0" passage="Ac 12:19"><i>v.</i> 19</scripRef>):
<i>Herod sought for him, and found him not.</i> Who can find whom
God hath hidden? Baruch and Jeremiah are safe, though searched for,
because <i>the Lord has hidden them,</i> <scripRef id="Acts.xiii-p30.3" osisRef="Bible:Jer.36.26" parsed="|Jer|36|26|0|0" passage="Jer 36:26">Jer. xxxvi. 26</scripRef>. In times of public danger,
all believers have God for <i>their hiding-place,</i> 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: <i>Herod examined the
keepers,</i> and finding that they could give no satisfactory
account how Peter got away, <i>he commanded that they should be put
to death,</i> according to the Roman law, and that <scripRef id="Acts.xiii-p30.4" osisRef="Bible:1Kgs.20.39" parsed="|1Kgs|20|39|0|0" passage="1Ki 20:39">1 Kings xx. 39</scripRef>, <i>If by any means
he be missing, then shall thy life go for his life.</i> It is
probable that these keepers had been more severe with Peter than
they needed to be (as the jailor, <scripRef id="Acts.xiii-p30.5" osisRef="Bible:Acts.16.24" parsed="|Acts|16|24|0|0" passage="Ac 16:24"><i>ch.</i> xvi. 24</scripRef>), 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 <i>vex
the church.</i> 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 <i>commanded
to be put to death,</i> 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: <i>He went down from Judea to Cesarea, and there
abode.</i> He was vexed to the heart, as a lion disappointed of his
prey; and the more because he had so much raised the <i>expectation
of the people of the Jews</i> 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 (<i>Antiq.</i> 19. 343),
and says, he came thither to solemnize the plays that were kept
there, by a vast concourse of the nobility and gentry of the
kingdom, for the health of Cæsar, and in honour of him.</p>
</div><scripCom id="Acts.xiii-p30.6" osisRef="Bible:Acts.12.20-Acts.12.25" parsed="|Acts|12|20|12|25" passage="Ac 12:20-25" type="Commentary"/><div class="Commentary" id="Bible:Acts.12.20-Acts.12.25">
<h4 id="Acts.xiii-p30.7">The Death of Herod.</h4>
<p class="passage" id="Acts.xiii-p31">20 And Herod was highly displeased with them of
Tyre and Sidon: but they came with one accord to him, and, having
made Blastus the king's chamberlain their friend, desired peace;
because their country was nourished by the king's <i>country.</i>
  21 And upon a set day Herod, arrayed in royal apparel, sat
upon his throne, and made an oration unto them.   22 And the
people gave a shout, <i>saying, It is</i> the voice of a god, and
not of a man.   23 And immediately the angel of the Lord smote
him, because he gave not God the glory: and he was eaten of worms,
and gave up the ghost.   24 But the word of God grew and
multiplied.   25 And Barnabas and Saul returned from
Jerusalem, when they had fulfilled <i>their</i> ministry, and took
with them John, whose surname was Mark.</p>
<p class="indent" id="Acts.xiii-p32">In these verses we have,</p>
<p class="indent" id="Acts.xiii-p33">I. The death of Herod. God reckoned with
him, not only for his putting James to death, but for his design
and endeavour to put Peter to death; for sinners will be called to
an account, not only for the wickedness of their deeds, but for the
wickedness of their endeavours (<scripRef id="Acts.xiii-p33.1" osisRef="Bible:Ps.28.4" parsed="|Ps|28|4|0|0" passage="Ps 28:4">Ps.
xxviii. 4</scripRef>), for the mischief they have done and the
mischief they would have done. It was but a little while that Herod
lived after this. Some sinners God makes quick work with.
Observe,</p>
<p class="indent" id="Acts.xiii-p34">1. How the measure of his iniquity was
filled up: it was <i>pride</i> that did it; it is this that
commonly goes more immediately <i>before destruction,</i> and a
<i>haughty spirit before a fall.</i> Nebuchadnezzar had been a very
bloody man, and a great persecutor; but the word that was in the
king's mouth when the judgments of God fell upon him was a proud
word: <i>Is not this great Babylon that I have built?</i> <scripRef id="Acts.xiii-p34.1" osisRef="Bible:Dan.4.30-Dan.4.31" parsed="|Dan|4|30|4|31" passage="Da 4:30,31">Dan. iv. 30, 31</scripRef>. It is the glory of
God to <i>look on every one that is proud, and bring him low,</i>
<scripRef id="Acts.xiii-p34.2" osisRef="Bible:Job.40.12" parsed="|Job|40|12|0|0" passage="Job 40:12">Job xl. 12</scripRef>. The instance
of it here is very remarkable, and shows how God <i>resists the
proud.</i></p>
<p class="indent" id="Acts.xiii-p35">(1.) The men of Tyre and Sidon had, it
seems, offended Herod. Those cities were now under the Roman yoke,
and they had been guilty of some misdemeanours which Herod highly
resented, and was resolved they should feel his resentment. Some
very small matter would serve such a proud imperious man as Herod
was for a provocation, where he was disposed to pick a quarrel. He
was highly displeased with this people, and they must be made to
know that his wrath was as the <i>roaring of a lion, as messengers
of death.</i></p>
<p class="indent" id="Acts.xiii-p36">(2.) The offenders truckled, being
convinced, if not that they had done amiss, yet that it was in vain
to contend with such a potent adversary, who, right or wrong, would
be too hard for them; they submitted and were willing upon any
terms to <i>make peace with him.</i> Observe, [1.] The reason why
they were desirous to have the matter accommodated: <i>Because
their country was nourished by the king's country.</i> Tyre and
Sidon were trading cities, and had little land belonging to them,
but were always supplied with corn from the land of Canaan;
<i>Judah and Israel traded in their market, with wheat, and honey,
and oil,</i> <scripRef id="Acts.xiii-p36.1" osisRef="Bible:Ezek.27.17" parsed="|Ezek|27|17|0|0" passage="Eze 27:17">Ezek. xxvii.
17</scripRef>. Now if Herod should make a law to prohibit the
exportation of corn to Tyre and Sidon (which they knew not but a
man so revengeful as he might soon do, not caring how many were
famished by it), their country would be undone; so that it was
their interest to keep in with him. And is it not then our wisdom
to make our peace with God, and humble ourselves before him, who
have a much more constant and necessary dependence upon him than
one country can have upon another? for <i>in him we live, and move,
and have our being.</i> [2.] The method they took to prevent a
rupture: <i>They made Blastus the king's chamberlain their
friend,</i> probably with bribes and good presents; that is usually
the way for men to make courtiers their friends. And it is the hard
fate of princes that they must have not only their affairs, but
their affections too, governed by such mercenary tools; yet such
men as Herod, that will not be governed by reason, had better be so
governed than by pride and passion. Blastus had Herod's ear, and
has the art of mollifying his resentments; and a time is fixed for
the ambassadors of Tyre and Sidon to come and make a public
submission, to beg his majesty's pardon, throw themselves upon his
clemency, and promise never again to offend in the like manner; and
that which will thus feed his pride shall serve to cool his
passion.</p>
<p class="indent" id="Acts.xiii-p37">(3.) Herod appeared in all the pomp and
grandeur he had: He was <i>arrayed in his royal apparel</i>
(<scripRef id="Acts.xiii-p37.1" osisRef="Bible:Acts.12.21" parsed="|Acts|12|21|0|0" passage="Ac 12:21"><i>v.</i> 21</scripRef>), <i>and sat
upon his throne.</i> Josephus gives an account of this splendid
appearance which Herod made upon this occasion—<i>Antiq.</i> 19.
344. He says that Herod at this time wore a robe of cloth of
silver, so richly woven, and framed with such art, that when the
sun shone it reflected the light with such a lustre as dazzled the
eyes of the spectators, and struck an awe upon them. Foolish people
value men by their outward appearance; and no better are those who
value themselves by the esteem of such, who court it, and recommend
themselves to it as Herod did, who thought to make up the want of a
royal heart with his <i>royal apparel; and sat upon his throne,</i>
as if that gave him a privilege to trample upon all about him as
his footstool.</p>
<p class="indent" id="Acts.xiii-p38">(4.) He made a speech to the men of Tyre
and Sidon, a fine oration, in which, probably, after he had
aggravated their fault, and commended their submission, he
concluded with an assurance that he would pass by their offence and
receive them into his favour again—proud enough that he had it in
his power <i>whom he would to keep alive,</i> as well as <i>whom he
would to slay;</i> and probably he kept them in suspense as to what
their doom should be, till he made this oration to them, that the
act of grace might come to them with the more pleasing
surprise.</p>
<p class="indent" id="Acts.xiii-p39">(5.) The people applauded him, the people
that had a dependence upon him, and had benefit by his favour, they
<i>gave a shout;</i> and this was what they shouted, <i>It is the
voice of a god, and not of a man,</i> <scripRef id="Acts.xiii-p39.1" osisRef="Bible:Acts.12.22" parsed="|Acts|12|22|0|0" passage="Ac 12:22"><i>v.</i> 22</scripRef>. God is great and good, and they
thought such was Herod's greatness in his apparel and throne, and
such his goodness in forgiving them, that he was worthy to be
called no less than a god; and perhaps his speech was delivered
with such an air of majesty, and a mixture of clemency with it, as
affected the auditors thus. Or, it may be, it was not from any real
impression made upon their minds, or any high or good thoughts they
had indeed conceived of him; but, how meanly soever they thought of
him, they were resolved thus to curry favour with him, and
strengthen the new-made peace between him and them. Thus great men
are made an easy prey to flatterers if they lend an ear to them,
and encourage them. Grotius here observes that, though magistrates
are called <i>gods</i> (<scripRef id="Acts.xiii-p39.2" osisRef="Bible:Ps.82.1" parsed="|Ps|82|1|0|0" passage="Ps 82:1">Ps. lxxxii.
1</scripRef>), yet <i>kings or monarchs, that is, single persons,
are not, lest countenance should thereby be given to the Gentiles,
who gave divine honours to their kings alive and dead, as here; but
they are a college of senators, or a bench of judges, that are
called gods—In collegio toto senatorum non idem erat periculi;
itaque eos, non autem reges, invenimus dictos elohim.</i> Those
that live by sense vilify God, as if he were <i>altogether such a
one as themselves,</i> and deify men, as if they were gods; having
<i>their persons in admiration, because of advantage.</i> This is
not only a great affront to God, giving that glory to others which
is due to him alone, but a great injury to those who are thus
flattered, as it makes them forget themselves, and so puffs them up
with pride that they are in the utmost danger possible of falling
into the condemnation of the devil.</p>
<p class="indent" id="Acts.xiii-p40">(6.) These undue praises he took to
himself, pleased himself with them, and prided himself in them; and
this was his sin. We do not find that he had given any private
orders to his confidants to begin such a shout, or to put those
words into the mouths of the people, nor that he returned them
thanks for the compliment and undertook to answer their opinion of
him. But his fault was that he said nothing, did not rebuke their
flattery, nor disown the title they had given him, nor <i>give God
the glory</i> (<scripRef id="Acts.xiii-p40.1" osisRef="Bible:Acts.12.23" parsed="|Acts|12|23|0|0" passage="Ac 12:23"><i>v.</i>
23</scripRef>); but he took it to himself, was very willing it
should terminate in himself, and that he should be thought a god
and have divine honours paid him. <i>Si populus vult decipi,
decipiatur—if the people will be deceived, let them.</i> And it
was worse in him who was a Jew, and professed to believe in one God
only, than it was in the heathen emperors, who had gods many and
lords many.</p>
<p class="indent" id="Acts.xiii-p41">2. How his iniquity was punished:
<i>Immediately</i> (<scripRef id="Acts.xiii-p41.1" osisRef="Bible:Acts.12.23" parsed="|Acts|12|23|0|0" passage="Ac 12:23"><i>v.</i>
23</scripRef>) <i>the angel of the Lord smote him</i> (by the order
of Christ, for to him all judgment is committed), <i>because he
gave not God the glory</i> (for God is jealous for his own honour,
and will be glorified upon those whom he is not glorified by); and
<i>he was eaten of worms</i> above ground, <i>and gave up the
ghost.</i> Now he was reckoned with for vexing the church of
Christ, killing James, imprisoning Peter, and all the other
mischiefs he had done. Observe in the destruction of Herod,</p>
<p class="indent" id="Acts.xiii-p42">(1.) It was no less than an angel that was
the agent—<i>the angel of the Lord,</i> that angel that was
ordered and commissioned to do it, or that angel that used to be
employed in works of this nature, the destroying angel: or <i>the
angel,</i> that is, that angel that delivered Peter in the former
part of the chapter—that angel smote Herod. For those ministering
spirits are the ministers either of divine justice or of divine
mercy, as God is pleased to employ them. The angel smote him with a
sore disease just at that instant when he was strutting at the
applauses of the people, and adoring his own shadow. Thus the king
of Tyre said in his pride, <i>I am a god, I sit in the seat of God;
and set his heart as the heart of God;</i> but he shall be <i>a
man, and no God,</i> a weak mortal man, <i>in the hand of him that
slayeth him</i> (<scripRef id="Acts.xiii-p42.1" osisRef="Bible:Ezek.28.2-Ezek.28.9" parsed="|Ezek|28|2|28|9" passage="Eze 28:2-9">Ezek. xxviii.
2-9</scripRef>), so Herod here. Potent princes must know, not only
that God is omnipotent, but that angels also are greater in power
and might than they. The angel <i>smote him, because he gave not
the glory to God;</i> angels are jealous for God's honour, and as
soon as ever they have commission are ready to smite those that
usurp his prerogatives, and rob God of his honour.</p>
<p class="indent" id="Acts.xiii-p43">(2.) It was no more than a worm that was
the instrument of Herod's destruction: He was <i>eaten of
worms,</i> <b><i>genomenos skolekobrotos</i></b>—<i>he became
worm-eaten,</i> so it must be read; rotten he was, and he became
like a piece of rotten wood. The body in the grave is destroyed by
worms, but Herod's body putrefied while he was yet alive, and bred
the worms which began to feed upon it betimes; so Antiochum, that
great persecutor, died. See here, [1.] What vile bodies those are
which we carry about with us; they carry about with them the seeds
of their own dissolution, by which they will soon be destroyed
whenever God does but speak the word. Surprising discoveries have
of late been made by microscopes of the multitude of worms that
there are in human bodies, and how much they contribute to the
diseases of them, which is a good reason why we should not be proud
of our bodies, or of any of their accomplishments, and why we
should not pamper our bodies, for this is but feeding the worms,
and feeding them for the worms. [2.] See what weak and contemptible
creatures God can make the instruments of his justice, when he
pleases. Pharaoh is plagued with lice and flies, Ephraim consumed
as with a moth, and Herod eaten with worms. [3.] See how God
delights not only to bring down proud men, but to bring them down
in such a way as is most mortifying, and pours most contempt upon
them. Herod is not only destroyed, but destroyed by worms, that the
pride of his glory may be effectually stained. This story of the
death of Herod is particularly related by Josephus, a Jew,
<i>Antiq.</i> 19. 343-350: "That Herod came down to Cesarea, to
celebrate a festival in honour of Cæsar; that the second day of the
festival he went in the morning to the theatre, clothed with that
splendid robe mentioned before; that his flatterers saluted him as
a god, begged that he would be propitious to them; that hitherto
they had reverenced him as a man, but now they would confess to be
in him something more excellent than a mortal nature. That he did
not refuse nor correct this impious flattery (so the historian
expresses it); But, presently after, looking up, he saw an owl
perched over his head, and was at the same instant seized with a
most violent pain in his bowels, and gripes in his belly, which
were exquisite from the very first; that he turned his eyes upon
his friends, and said to this purpose: 'Now I, whom you called a
god, and therefore immortal, must be proved a man, and mortal.'
That his torture continued without intermission, or the least
abatement, and then he died in the fifty-fourth year of his age,
when he had been king seven years."</p>
<p class="indent" id="Acts.xiii-p44">II. The progress of the gospel after this.
1. <i>The word of God grew and multiplied,</i> as seed sown, which
comes up with a great increase, thirty, sixty, a hundred fold;
wherever the gospel was preached, multitudes embraced it, and were
added to the church by it, <scripRef id="Acts.xiii-p44.1" osisRef="Bible:Acts.12.24" parsed="|Acts|12|24|0|0" passage="Ac 12:24"><i>v.</i>
24</scripRef>. After the death of James, the word of God grew; for
the church, the more it was afflicted, the more it multiplied, like
Israel in Egypt. The courage and comfort of the martyrs, and God's
owning them, did more to invite people to Christianity, than their
sufferings did to deter them from it. After the death of Herod the
word of God gained ground. When such a persecutor was taken off by
a dreadful judgment, many were thereby convinced that the cause of
Christianity was doubtless the cause of Christ, and therefore
embraced it. 2. Barnabas and Saul returned to Antioch as soon as
they had despatched the business they were sent upon: <i>When they
had fulfilled their ministry,</i> had paid in their money to the
proper persons, and taken care about the due distribution of it to
those for whom it was collected, they <i>returned from
Jerusalem.</i> Though they had a great many friends there, yet at
present their work lay at Antioch; and where our business is there
we should be, and no longer from it than is requisite. When a
minister is called abroad upon any service, when he has fulfilled
that ministry, he ought to remember that he has work to do at home,
which wants him there and calls him thither. Barnabas and Saul,
when they went to <i>Antioch, took with them John, whose surname
was Mark,</i> at whose mother's house they had that meeting for
prayer which we read of <scripRef id="Acts.xiii-p44.2" osisRef="Bible:Acts.12.12" parsed="|Acts|12|12|0|0" passage="Ac 12:12"><i>v.</i>
12</scripRef>. She was sister to Barnabas. It is probable that
Barnabas lodged there, and perhaps Paul with him, while they were
at Jerusalem, and it was that that occasioned the meeting there at
that time (for wherever Paul was he would have some good work
doing), and their intimacy in that family while they were at
Jerusalem occasioned their taking a son of that family with them
when they returned, to be trained up under them, and employed by
them, in the service of the gospel. Educating young men for the
ministry, and entering them into it, is a very good work for elder
ministers to take care of, and of good service to the rising
generation.</p>
</div></div2>