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A.T. Robertson · Citado em PreceptAustin
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Robertson comments "It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. Acts 6:14). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He...was anxious to placate his Jewish subjects while retaining the favor of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. chapter 7, note 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. Laid...upon (1911)(epiballo from epi = upon + ballo = throw) means to cast over or throw upon (coats on donkey Mk 11:7). Epiballo as in this passage was frequently used of attempt to lay upon another person one's hands. They laid (hands) on Jesus (Mt 26:50, Mk 14:46, cf Lk 20:19, Jn 7:30, 44, Lk 21:12) and on they laid hands on the apostles in Acts (Acts 4:3, Acts 5:18, Acts 12:1, Acts 21:27). Is not this what Jesus had predicted? See Mt 10:17-19, 22, Lk 21:12, 16. All uses of epiballo - Matt. 9:16; Matt. 26:50; Mk. 4:37; Mk. 11:7; Mk. 14:46; Lk. 5:36; Lk. 9:62; Lk. 15:12; Lk. 20:19; Lk. 21:12; Jn. 7:30; Jn. 7:44; Acts 4:3; Acts 5:18; Acts 12:1; Acts 21:27; 1 Co. 7:35 in order to - Term of purpose or result. Here the purpose is clear isn't it? Clearly the wicked King Herod sought to persecute the Church. The ESV Timeline has Herod the king ruling Palestine in AD 41–44 and says that Herod killed James the brother of John and imprisons Peter which would have been around AD 44. If one approximates the date of Stephen's martyrdom in about AD 34, it means that this is the first persecution of the Christian Church since Acts 8:1-4+. So for about 10 years (the range is probably 8-10 years), the Church had enjoyed relative peace. As Luke recorded in Acts 9:31+ "So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase." So we see the effect of persecution - Persecution fanned the flames of evangelism for the early Church in AD 34 and now in AD 44 we see the second wave of persecution again "fanning the flames" of evangelism, for Luke records that "the word of the Lord continued to grow and to be multiplied." ( Acts 12 24+) William Arnot comments that 'From Antioch we are conducted back to Jerusalem again. After intimating that the door was opened among the Greeks, the historian proceeds to show that it was shut among the Jews. Indeed, it was the shutting of the door at Jerusalem that opened it at Antioch. When one channel was closed, the pent-up waters escaped by another. It was the persecution at home that drove the preachers abroad. But now another stage of the process is exhibited. Closer and closer was the door shut at Jerusalem ; wider and wider it opened toward the Greeks. By his apostles, as well as in his own personal ministry, Christ came unto his own, and his own received him not." Steven
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Robertson notes that James the brother of John "had been called by Jesus a son of thunder along with his brother John (Mk 3:17). Jesus had predicted a bloody death for both of them (Mark 10:38ff.= Mt. 20:23). James is the first of the apostles to die and John probably the last. He is not James the Lord’s brother (Gal. 1:19). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (H.E. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him." Put to death (get rid of by execution)(337)(anaireo from ana = up + haireo = to take) literally means to take up or lift up (from the ground), which is used literally to describe Pharaoh's daughter when she "took him (Moses) away and nurtured him as her own son." (Acts 7:21). In the figurative sense in Heb 10:9 the writer of Hebrews says "He takes away (in sense of to abolish, invalidate) the first (the OT sacrificial system described in Heb 10:8) in order to establish the second (the new, once for all time sacrifice of Christ)." Most of the uses of anaireo are used in an active sense to refer to literal killing or putting to death (Mt. 2:16; Acts 5:36; 7:28; 9:23, 24, 29; 16:27; 23:15, 21, 27; 25:3). Anaireo speaks of public execution (Luke 23:32; Acts 2:23; 10:39; 12:2; 13:28; 22:20; 26:10). Two outstanding figurative uses of machaira are in Eph 6:17 ("the sword of the Spirit which is the Word of God") and Heb 4:12 (" the word of God is living and active and sharper than any two-edged sword"). All of Luke's uses of anaireo - Lk. 22:2; Lk. 23:32; Acts 2:23; Acts 5:33; Acts 5:36; Acts 7:21; Acts 7:28; Acts 9:23; Acts 9:24; Acts 9:29; Acts 10:39; Acts 12:2; Acts 13:28; Acts 16:27; Acts 22:20; Acts 23:15; Acts 23:21; Acts 23:27; Acts 25:3; Acts 26:10; Sword (3162)(machaira from mache = a knife, sword) refers to a relatively short sword (even dagger) for cutting and stabbing. It was extremely difficult to approach a soldier well trained in the use of the machaira for it was short and could be moved rapidly. The fact that it was two-edged made it possible to strike on either side without changing its position in the hand, and its razor-sharp point could pierce armor. Peter used the machaira in John 18:10 when he "struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus." According to the Jewish writing the Mishnah, in Sanhedrin 9:1; the sword had to be used for murderers and apostates, so presumably James was being "sentenced" as an apostate from the Jewish faith. A T Robertson points out that "The Jews considered beheading a shameful death as in the case of the Baptist (Matt. 14:10)." Steven Ger comments that "Decapitation, arguably the most merciful form of approved Jewish capital punishment (the alternatives being stoning, burning and strangulation), indicates that he had been charged according to Jewish law with apostasy." Steven Cole on the death of James - As difficult as it is, we need to view death from God’s eternal perspective, not from our temporal perspective. It seems remarkable that the death of this great man, James, is passed over in a brief sentence. Stephen, the first martyr, got a long chapter on his death, and he wasn’t even one of the apostles! James, one of the inner circle and the first apostle to die, doesn’t even get a decent obituary! It doesn’t seem right! But the seeming wrongfulness of it stems from our temporal perspective. James was welcomed into heaven by Jesus with the victor’s crown and the words, “Well done, good and faithful servant! Enter into the eternal joy of your Master!” He went instantly from this life of pain, sorrow, and trials into the place of eternal joy. John, of course, had to remain for another 50 years on earth, and I’m sure that he missed his brother often. But as soon as John passed over into glory, he realized how short even his relatively long life was in light of eternity. He knew that all of his suffering and grief was worth the eternal joy of being with Christ. So the death of James at the hand of Herod teaches us that although God is almighty, He does not prevent the untimely deaths of some of His choicest servants. (The Unstoppable Gospel (Acts 12:1-25) THOUGHT - It is reported that Jonathan Edwards once said "O Lord stamp eternity on my eyeballs." Dear Father, please grant all reading these notes an eternal perspective for the few remaining days of our life. For Jesus' sake. Amen. See Vertical Vision and Redeem the Time. Matthew
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Robertson - Luke locates the time of the year when Peter was arrested, the Passover. It was a fine occasion for Agrippa to increase his favor among the crowds of Jews there by extra zeal against the Christians. Steven Ger makes an interesting observation that "Clearly, the tide of the Jewish population's favorable attitude toward the church has turned. The "bloom was off the rose," no matter how many people Peter and company healed or exorcised (Acts 5:15-16). These events occurred during Passover week, A.D. 44, exactly eleven years following the arrest, trial and execution of Jesus. The way Luke has fashioned Acts 12:3 is an unmistakable allusion to these gospel events, firmly establishing Peter as following in the footsteps of his mentor and Lord." (Ibid) Acts 12:4 When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. KJV Acts 12:4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. he put him in prison Acts 4:3; 5:18; 8:3; Matthew 24:9; Luke 21:12; 22:33; John 13:36-38; 21:18 delivering him to four squads of soldiers to guard him Acts 16:23,24; Matthew 27:64-66 intending after the Passover to bring him out before the people Acts 4:28; Esther 3:6,7,13; Proverbs 19:21; 27:1; Lam 3:37; Matthew 26:5 HEROD "GRANDSTANDS": PETER PLACED IN PRISON ON PASSOVER In English grandstand is a noun but can function as verb which means "to perform ostentatiously to impress the audience and with an eye to the applause." This is a perfect description of Herod's seizure of Peter! When he had seized him, he put him in prison - Herod had Peter arrested and imprisoned. Most commentators feel that the imprisonment was very probably in the Fortress Antonia (picture), rebuilt by Herod the Great and located at the northwest corner of the Temple Seized (caught)(4084)(piazo related to piezo = to press) originally meant to press or squeeze, and then to take hold of with a firm grasp. More often as in the present context piazo speaks of seizing someone with a hostile intent so as to overpower them or to gain control. This verb is used repeatedly to describe attempts to seize Jesus (Jn. 7:30; Jn. 7:32; Jn. 7:44; Jn. 8:20; Jn. 10:39; Jn. 11:57) In 2 Cor 11:32 piazo is used of the attempt "to seize" Paul at "the city of the Damascenes." Lukes only other use of piazo is in Acts 3:7 describing the healing of the lame man - "And seizing (piazo) him by the right hand, he (PETER) raised him up; and immediately his feet and his ankles were strengthened." Prison (5438)(phulake from phulasso = to guard, watch) means a guarding (the act of guarding or keeping watch - Lk 2:8, Nu 1:53, 3:7, 28) or guard (the person doing the watching - Acts 12:10) , a prison as a place where someone is guarded (Mt 5:25, 14:3, 10, 18:30, 25:36, 39, 43, etc). Phulake can refer to the period during which a watch is kept (Mt 14:25, 24:43, Mk 6:48, Lk 12:38 - a watch of the night = Ancient Jews had 3 divisions of 4 hours each but under the Romans changed to 4 watches of 3 hours each, the 4th watch being between 3-6 in the morning). Phulake has the root meaning of being kept under guard or on hold and is distinct from desmoterion, a place of bondage. Phulake in Acts 12:4 is used to describe the holding cell pending Peter's public confrontation ("trial"). Delivering him to four squads of soldiers to guard him - Each squad was a detachment of four soldiers, so that Peter was guarded by sixteen different soldiers. Four soldiers at a time served two separate three-hour watches within a twenty-four hour stretch. One wrist of the prisoner was usually chained to the wrist of a guard, but in Peter's case he appears to be chained to two guards! (see Acts 12:6). Do you think any of these soldiers heard the Gospel? We will find out in Heaven! A T Robertson - Four soldiers in each quaternion (tetradion from tetras, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter’s previous escape (5:19) and so took no chances for connivance of the jailors. Ger - In light of Peter and his cohorts' notorious escape from his previous imprisonment a decade earlier (Acts 5:17–21+), Agrippa allocates an absurd amount of security for Peter, a quantity usually only reserved for the most dangerous of prisoners. The king was taking no chances with what he hoped would prove the crowning spectacle of the holiday season and the deathblow to the Nazarene movement. Delivering (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another which is precisely the picture in this passage. Paradidomi is the same verb used to describe Jesus being delivered, Luke for example recording "the chief priests and our rulers delivered Him to the sentence of death, and crucified Him." (Lk. 24:20) Luke's uses of paradidomi -Lk. 1:2; Lk. 4:6; Lk. 9:44; Lk. 10:22; Lk. 12:58; Lk. 18:32; Lk. 20:20; Lk. 21:12; Lk. 21:16; Lk. 22:4; Lk. 22:6; Lk. 22:21; Lk. 22:22; Lk. 22:48; Lk. 23:25; Lk. 24:7; Lk. 24:20; Acts 3:13; Acts 6:14; Acts 7:42; Acts 8:3; Acts 12:4; Acts 14:26; Acts 15:26; Acts 15:40; Acts 16:4; Acts 21:11; Acts 22:4; Acts 27:1; Acts 28:17; Guard (5442)(phulasso related to noun phulax = sentinel, watchman, and indicates activity of a watchman) means to watch, to carry out the function as a military guard or sentinel (cp Acts 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). One interesting use in the Septuagint is God's "job" to Adam when God "put him into the garden of Eden to cultivate it and keep (Lxx = phulasso - HE DID NOT DO A VERY GOOD JOB!) it." (Ge 2:15) Intending (wishing, desiring)(1014)(boulomai) refers to a settled desire, one born of or springing from reason and not from emotion. To will, to wish, to will deliberately, to intend, to have a purpose, to be minded. The present tense pictures this attitude as Herod's continual, ongoing desire. After the Passover - KJV = "after Easter." Passover describes the eight days of the entire feast. Herod would have to be patient. Then Herod could have him murdered. Recall the godless Jewish leaders who used similar sick logic as they plotted to murder Jesus "saying, “Not during the festival, otherwise a riot might occur among the people.” (Mt 26:5) As an aside one cannot help but wonder if Peter thought that this might be the fulfillment of His Lord's prophetic words when he declared to Peter "Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go.” (Jn 21:18) Jack Andrews on after the Passover - Herod was playing by the letter of the law, but not by the spirit of the law. Herod put on a front during the days of Unleavened Bread. Many people come to church and act religious on the Lord’s day, but they go back to their sinful living and evil ways on Monday! A T Robertson - The stricter Jews regarded it as a profanation to put a person to death during a religious festival” (Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus. To bring him out before the people - In effect as a "show trial" not a trial seeking justice and truth! The NIV has "Herod intended to bring him out for public trial after the Passover." Herod of course hoped the angry Jewish crowd would call for Peter's death just as they had done some 10 years earlier when they called for Jesus' death (cf Mk 15:12,13, 14). Notice the parallel between Pilate and Herod -- Pilate was a "people pleaser" just like Herod, Mark recording that "Wishing to satisfy (PLEASE) the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified." (Mk 15:15) NET Note - "to bring him out to the people," but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase "planning to bring him up for a public trial after the Passover." Steven
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Robertson on sandals - Sandals (sandalia). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N. T. only here and Mark 6:9. And he did so - Unhesitating obedience. Delayed obedience is disobedience. Although this was supernatural, Peter still had to perform natural tasks. And he said to him, "Wrap your cloak around you and follow me" - Bob
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Robertson - Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. F.F. Bruce relates the story of Sundar Singh, a Tibetan Christian who was likewise freed miraculously from a prison. For preaching of the gospel, he was thrown into a well, and a cover set over it and securely locked. He would be left in the well until he died, and he could see the bones and rotting corpses of those who had already perished in there. On the third night of his imprisonment, he heard someone unlocking the cover of the well and removing it. A voice told him to take hold of the rope that was being lowered. Sundar was grateful that the rope had a loop he could put his foot in, because he had injured his arm in the fall down into the well. He was raised up, the cover was replaced and locked, but when he looked to thank his rescuer he could find no one. When morning came, he went back to the same place he was arrested and started preaching again. News of the preaching came to the official who had him arrested, and Sundar was brought before him again. When the official said someone must have gotten the key and released him, they searched for the key—and found it on the official’s own belt. God is still writing the Book of Acts! Acts 12:10 When they had passed the first and second guard, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him. KJV Acts 12:10 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. When they had passed the first and second guard Acts 12:4; Genesis 40:3; 42:17; Numbers 15:34; Isaiah 21:8 which opened for them by itself Acts 5:19; 16:26; Isaiah 45:1,2; John 20:19,26; Revelation 3:7 ANGEL LEADS PETER THROUGH "AUTOMATIC" GATE When they had passed the first and second guard - Why the guards did not respond is not stated, but clearly they were supernaturally affected and unable to act. Notice this miraculous rescue is actually a series of several miracles occurring one after another. A T Robertson on first and second guard - Some take it to mean single soldiers, using phulakēn in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the “first ward” means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. Passed (gone through)(1330)(dierchomai from dia = through + erchomai = come, go) means to go through, to pass through, to move through an area ("When they had gone through the whole island" = Acts 13:6; etc) They came to the iron gate that leads into the city, which opened for them by itself - The door opened supernaturally. "Automatically." "God-o-matically!" NET Note on iron gate - The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual). Gate (4439)(pule derivative is pulon = magnificent gate) is a leaf or wing of a folding entrance and here describes a door or gate and is used in Jesus sobering description of fate of every person in Mt 7:13, 14+ for there are only 2 gates and every person will enter one or the other. To not choose to enter the narrow gate is in fact a choice to enter the wide gate and subsequent destruction. Opened (455)(anoigo from ana = again + oigo = to open) means to open, to open up, to open again, to give access to. Anoigo is used in Acts 12:14 where Rhoda "did not open the gate" but then did as Peter continued knocking "they had opened the door, they saw him and were amazed." (Acts 12:16). In describing another supernatural "great escape" Luke recorded that "during the night an angel of the Lord opened (anoigo) the gates of the prison, and taking them out...." (Acts 5:19+) Luke described a third "great escape" in Acts 16:26 recording that "suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened (anoigo) and everyone’s chains were unfastened." Anoigo is used figuratively to describe how God "had opened a door of faith to the Gentiles." (Acts 14:27) and in Acts 26:18 how the Gospel was able "to open (anoigo) their (SPIRITUAL) eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ Luke's uses of anoigo in Acts - Acts 5:19; Acts 5:23; Acts 8:32; Acts 8:35; Acts 9:8; Acts 9:40; Acts 10:11; Acts 10:34; Acts 12:10; Acts 12:14; Acts 12:16; Acts 14:27; Acts 16:26; Acts 16:27; Acts 18:14; Acts 26:18; By itself (844)(automatos from autós = himself + máō = to be excited, eager, ready) means of oneself, spontaneous, of its own accord, acting of one’s own will, of its own accord. The only other NT use is Mk. 4:28 "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head." Gilbrant - The heart of the definition of automatos is in its auto- prefix. It thus means “acting of one’s own will” or even “accidental, without apparent cause.” According to Liddell-Scott it can even imply mere “chance” (cf. the English word automatic). In one context it refers to the growth of a plant. The Septuagint reflects the idea of self-induced action in reference to the growth or death (cf. Job 24:24, no Hebrew equivalent) of plants. Implied in the Hebrew counterpart to automatos, s̱āphîach, is the idea of “accidental” dispersion of seeds as well as the self-growth of plants (Leviticus 25:5,11; 2 Kings 19:29 [LXX 4 Kings 19:29]). The Septuagint (no Hebrew parallel) also tells of the walls of Jericho which would “fall down by themselves” at the shout of the people (Joshua 6:5). In one case it represents a miracle which in our age seems almost commonplace: a door opened up “automatically” (Acts 12:10) allowing Peter to walk out of the prison. The second case is not less common but is nevertheless a wonder of nature which fascinates men of the Twentieth Century as much as it did men of the First Century. Mark 4:28 describes how plants grow and develop from seeds placed in soil. Here the word automatos stands for the vital power in nature which produces fruit. In Mark, this is a picture of the spiritual life which “by itself” brings forth the fruit of the kingdom of God. (Ibid) Automatos in the Septuagint - Lev. 25:5; Lev. 25:11; Jos. 6:5 (Lxx = " the walls of the city shall fall of themselves"); 2 Ki. 19:29; Job 24:24; David
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Robertson notes that "he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M." Marvin Vincent on realized (suneidon) - Peter’s mental condition is described by two expressions: First, he came to himself (Acts 12:12), or, lit., when he had become present in himself; denoting his awaking from the dazed condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see Acts 12:9). Secondly, when he had become aware (sunidon); denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of sun/syn, together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison, which, however, has already been noted in Acts 12:11. While it may include this, it refers also to all the circumstances of the case present at that moment. He had been freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all, he went to the house of Mary.* He went to the house of Mary, the mother of John who was also called Mark - John (Jewish name) who was also called Mark (Greek name) is the same John Mark who would later go with Barnabas and Saul on the First Missionary Journey and eventually write the Gospel of Mark (See Acts 12:25+ below - cf Acts 13:5, 13; "Barnabas was desirous of taking John called Mark along with them" on the Second Missionary Journey - Acts 15:37–39+). This is the only mention of this specific "Mary" in the New Testament, so we don't know that much about her. Mary the mother of John - Mary, was the mother of John Mark and one of many Jewish women named for Miriam, the sister of Moses. Mary must have been a woman of some means as she was the owner of a house in Jerusalem which was large enough for followers of Jesus to meet. Her son, John Mark, was the cousin of Barnabas, so Mary must have been Barnabas' aunt (Col 4:10). (How many Marys are in the Bible?) Related Resources: Who was John Mark in the Bible? Hastings Bible Dictionary John
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Robertson - The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, σιγᾳν [sigāin], present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Motioning (2678)(Kataseio from kata = down + seio = to move, shake) )means to signal (with the hand), to make a sign or gesture, to motion, to signal. To make a sign by shaking (i. e. rapidly waving) the hand, where Alexander “beckoned” to the mob at Ephesus in his attempt to restore order. (Acts 19:33). Zodhiates - shake violently to and fro, move backward and forward, wave the hand, beckon as a signal for silence and attention. BDAG - to make rapid motions, shake, wave (rapidly) (Acts 19:33). No uses in the Septuagint. Liddell-Scott - to shake down, throw down, to shake or make a motion of the hand; so,by way of signal, but also,to beckon with the hand, N.T.: to beckon to another, as a sign for him to be silent Kataseio - 4x in 4v - Acts 12:17; Acts 13:16 ("Paul stood up, and motioning with his hand" - to address synagogue); Acts 19:33; Acts 21:40 To be silent (4601)(sigao from sige = silence) mean to be silent, to "hold one's peace", to keep in silence or keep secret. The idea is to say nothing, keep still, keep silent (eg, Lk 9:36) or to stop speaking (eg, Lk 18:39). He described to them how the Lord had led him out of the prison - Even though it was an angel who directly was involved in Peter's release, note that Peter rightly and fully attributes the miracle to the Lord. God is sovereign over all supernatural events regardless of what instruments He chooses to use to effect those events. Peter understood the truth Paul would later declare that "in Him we live and move and exist" (Acts 17:28+) and "from Him and through Him and to Him are all things. To Him be the glory forever. Amen." (Ro 11:36+) And we should continually manifest the same acknowledgement of our daily dependence on God whether we experience the miraculous or the mundane. Does this describe your (my) daily prayer of praise and thanksgiving to our great and gracious Heavenly Father? Notice also the fact the Peter was able to describe the supernatural events that he had just experienced which indicates that God had given him some memory of how the "great escape" had transpired. Imagine the effect this entire event must have had on the Church regarding their trust in God and His ability and willingness to answer prayer. Do you think that the church in Jerusalem would have scrapped the weekly prayer meeting after this miraculous answer? (Rhetorically speaking). Described (1334)(diegeomai from diá = through + hēgéomai = to lead) means to conduct a narration through to the end. Too carry (a narrative) through from beginning to end recounting in full. To give a detailed account in words. As noted that Peter could recall the "full story" indicates God had restored his memory of the events during which he was "dazed and confused." And he said, "Report these things to James and the brethren." - James (See Utley's Topic below), the half brother of Jesus, appears to have become the leader of the church in Jerusalem. We see James in the forefront in Acts 15:13-21. Related Resource: What can we learn from the life of James, the brother of Jesus? Report (518) see note on apaggello These things - What things? His imprisonment and his rescue by the angel. Implicit was that the church should expect more persecution because of his deliverance. A T Robertson on James - It is plain that this James the Lord’s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; 21:18). Paul even terms him apostle (Gal. 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). Then he left and went to another place - Luke does not tell us where he went, but this is the last mention until one final mention several years later at the Jerusalem Council in Acts 15:7. Peter passes off the scene as the "baton" now passes over to Paul. Some have conjectured that Peter went to Rome, but that is highly unlikely given his last appearance at the Jerusalem Council in Acts 15.
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Robertson - Litotes ([ouk = "no" + oligos = "little, small"]), occurs eight times in the Acts as in 15:2, and nowhere else in the N. T. (See Acts 12:18; Acts 14:28 ("a long time" = literally no little time); Acts 15:2 ("great dissension" = no little dissension); Acts 17:4 ("large number"); Acts 17:12 ("a number of prominent Greek women"); Acts 19:23 ("no small disturbance"); Acts 19:24 ("no little business"); Acts 27:20 ("no small storm")). NET Note on disturbance - The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion—‘great distress, extreme anxiety.’ ” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse. A T Robertson - Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. Acts 16:27; 27:42). Here is a comment by William Barclay which might help you understand why you need to consult his commentary with a healthy Berean mindset (Acts 17:11+). Regarding Peter's miraculous escape,
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Robertson - Phoenicia belonged to Syria and Herod Agrippa had no authority there (ED: But he did hold sway because he provided the food). Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.
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Robertson says "probably with bribes as in Matt. 28:14" which is possible but one cannot be dogmatic. NET Note on chamberlain - the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English. They were asking (aiteo in imperfect tense kept on asking) for peace (eirene), because their country was fed by the king's country - Herod's food squeeze caused them to cry for peace. NET Note on peace - Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power. Rackham - The Phoenician cities depended largely on the grain fields of Galilee for their food, and Herod had cut off their supply. Acts 12:21 On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and began delivering an address to them. KJV Acts 12:21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. Herod Agrippa I. Mk 6:14 AN APPOINTMENT HEROD SHOULD HAVE MISSED! On an appointed day Herod - NET Note picks up the idea more clearly "On a day determined in advance." According to the Jewish historian Josephus the appointed day was a feast in honor of Herod’s patron, the Roman Emperor Claudius. A T Robertson - The two accounts of Luke and Josephus supplement each other with no contradiction. Having put on (enduo) his royal apparel - Non-biblical descriptions (Josephus - see note 344 below) say Herod was arrayed in a silver garment which reflected radiantly when hit by the rays of the sun, and it was this appearance that caused the people to acclaim Herod a "god." As John
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Robertson on demegoreo - old verb from [dēmēgoros] (haranguer of the people), and that from dēmos (people) and agoreuō, to harangue or address the people. Only here in the N. T. He kept it up. Acts 12:22 The people kept crying out, "The voice of a god and not of a man!" KJV Acts 12:22 And the people gave a shout, saying, It is the voice of a god, and not of a man. Acts 14:10-13; Ps 12:2; Daniel 6:7; Jude 1:16; Revelation 13:4 THE ULTIMATE FALSE FLATTERY! Flattery is excessive or insincere praise. Flattery describes giving excessive compliments, generally for the purpose of ingratiating oneself with the subject. Historically, flattery has been used as a standard form of discourse when addressing a king or queen. Flattery is bad enough, but when it steals from the glory of God, it has crossed the line, as the consequences to Herod would soon demonstrate! The people kept crying out - Crying out is in the imperfect tense which pictures them crying out over and over "Voice of a god, voice of a god, etc." From Acts 12:20 we get a clue as to why they heaped such flattery on Herod. They were attempting to pacify his outrage and prevent serious consequences for their city. They were also motivated by their stomachs for Herod's kingdom provided the food for their tables. And so undoubtedly they were mouthing flattering words, but only to make sure their stomachs would be filled! Josephus adds an additional extra-Biblical description the crowd apparently cried out "Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.” Kept crying out (imperfect tense = they kept on shouting)(2019)(epiphoneo from epi - intensifies + phoneo = to cry) means cry out (loudly) against (Lk. 23:21; Acts 21:34; Acts 22:24) or to someone (Acts 12:22). To shout or clamor (loud and persistent outcry from many people). Luke used this same verb of the Jewish crowd that "kept on calling out, saying, “Crucify, crucify Him!” (Lk 23:21). Only 4 uses and all by Luke - calling(1), crying(1), shouting(2). - Lk. 23:21; Acts 12:22; Acts 21:34; Acts 22:24. No uses in Septuagint. The voice of a god and not of a man - This was God's final test for Herod. Would he gladly receive or would he quickly refuse such false flattery and blasphemous adoration? A T Robertson - In the pagan sense of emperor worship, not as the Supreme Being. But it was pleasing to Herod Agrippa’s vanity. (Compare Emperor Worship) THOUGHT - While you may never be called "a god and not a man" you can rest assured that lesser praises which you (and I) receive (in whatever venue) will always test our heart. -- will we have a "Herod-like" response or a humble response? A proverb that always begins to sound off in my ear the moment someone says "Good job" is... "The crucible is for silver and the furnace for gold, and a man (or woman) is tested by the praise accorded him (her)." (Pr 27:21). So true! Too true! Father, for the glory of Jesus, keep us ever mindful of and ever enabled by Thy Spirit to obey your command in James to "Humble (tapeinoo in the aorist imperative - Do this now! Do it effectively! Passive voice = allow yourself to be humbled!) yourselves in the presence of the Lord, and He will exalt you." (James 4:10+). As someone has well said "The only way we can prevent the nectar of praise from becoming the poison of pride is by following the Lord with a humble heart." As Charles Bridges says "Praise is a sharper trial of the strength of principle than reproach....But see a man humbled by praise, in the consciousness how little he deserves it...See him made more careful and diligent, bearing his honor meekly, and the same man as before; here the furnace proves the real metal, and brings out “a vessel of honor, meet for the Master’s use (2 Ti 2:21+)....Two rules strongly present themselves—Be careful in giving praise. Is it merciful to expose a weak fellow-sinner to the frown of a jealous God? or to stir up the innate corruption of his heart? For put even the finest gold into the furnace—how humbling is the spectacle of the dross, that yet cleaves to it! (Isa 39:2, 2 Chr 32:31) Be not less careful in receiving praise. While our taste revolts from extravagant flattery, yet we are apt to think it kindly meant, and it is very rare not to take unconsciously a drop of the poison (ED: O MY HOW CONVICTING!). But the praise of the church is by far the most insidious poison—so refined, so luscious. Specially when we feel it to be lawfully obtained, how hard to receive it with self-renouncing consecration to God! ‘Christian! thou knowest thou earnest gunpowder about thee. Desire those that carry fire (of praise) to keep at a distance. It is a dangerous crisis, when a proud heart meets with flattering lips....Ever think of the love of human praise as the most deadly bane of a Christian profession, to be resisted with intense energy and perseverance. A steady look into eternity shows its vanity; a glance at the Cross its sinfulness." (AMEN) (See Bridges' full comment on Pr 27:21). Humility’s a slippery prize That seldom can be won; We’re only humble in God’s eyes When serving like His Son. —Gustafson Peter's response in Acts 10 is the one Herod should have had when Cornelius bowed down before him. Luke records "When Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, “Stand up; I too am just a man.” (Acts 10:26+). Contrast also the response of Paul and Barnabas in Acts 14:12–15+ with that of Herod.... And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. 14 But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out 15 and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA AND ALL THAT IS IN THEM. Acts 12:23 And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died. KJV Acts 12:23 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. the angel Exodus 12:12,23,29; 1 Samuel 25:38; 2 Samuel 24:17; 1 Chronicles 21:14-18; 2 Chronicles 32:21 because Acts 10:25,26; 14:14,15; Exodus 9:17; 10:3; Psalms 115:1; Isaiah 37:23; Ezekiel 28:2,9; Daniel 4:30-37; 5:18-24; Luke 12:47,48; 2 Thessalonians 2:4 and he 2 Chronicles 21:18,19; Job 7:5; 19:26; Isaiah 14:11; 51:8; 66:24; Mark 9:44-48 GOD IS JEALOUS FOR HIS GLORY God is the only One Who has the complete right to be jealous! Moses explains why Herod was struck down "For the LORD your God is a consuming fire, a jealous God." (Dt 4:24). "God's jealousy is the other side of His love. It is the zeal with which He seeks to maintain His relationship with those He loves. God's jealousy has been called "the basic element in the whole O.T. idea of God." Because God loves Israel, He will not tolerate losing their loyalty to another, for this would break the covenant and keep Israel from blessing and prosperity." (Criswell) The Scriptures clearly teach (and warn) of the grave danger of pride; “Your sin will find you out” (Numbers 32:23NLT); “Pride goes before destruction.” (Proverbs 16:18NLT); “You will always reap what you sow!” (Galatians 6:7NLT). Related Resources: Divine jealousy Why is God a jealous God? In Proverbs 11:8 Solomon gives us an apt description of the diametrically divergent outcomes in the lives of Peter and Herod... The righteous is delivered from trouble, But the wicked takes his place. Indeed, Peter was delivered FROM trouble, while Herod was delivered TO trouble! Charles Bridges comment on Proverbs 11:8 - Thus do these two classes change places in the dispensation of God. The same providence often marks Divine faithfulness and retributive justice. The Israelites were delivered out of the trouble of the Red Sea; the Egyptians came in their stead. (Ex. 14:21–28) Mordecai was delivered from the gallows; Haman was hanged upon it. (Esther 5:14, 7:10.) The noble confessors in Babylon were saved from the fire; their executioners were “slain” by it;3 Daniel was preserved from the lions; his accusers were devoured by them (Da 3:22–26). Peter was snatched from death; his jailers and persecutors were condemned. (Acts 12:6, 19, 23) Thus “precious in the sight of the Lord is” the life, no less than “the death, of his saints.” (Ps 116:15) (Proverbs Commentary) As someone has quipped "God pickles the proud and preserves the foolish." One wonders if these events in Acts 12 and the fate of evil Herod cause (under the inspiration of the Spirit of course) to quote these words (especially those in bold font below) in his first epistle “FOR THE EYES OF THE LORD ARE TOWARD THE RIGHTEOUS (cf Peter praying), AND HIS EARS ATTEND TO THEIR PRAYER (cf Church praying) BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL.” (1 Peter 3:12+). Someone aptly described Herod Agrippa I writing "None are so empty as those who are full of themselves!" Brian Bell - God let Herod's pride and self-centeredness and self-exaltation go all the way to the end so that we can see where all our pride is going and why we should crucify it as soon as we see it rear its ugly head! John
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Robertson - Herod was carried out of the theatre a dying man and lingered only five days. Died (breathed last; KJV = "gave up the ghost") (1634)(ekpsucho from ek = out + psuche = the soul or psucho = to breathe) means to expire, to breathe out and so to die. Vine says "to breathe out the soul (or life), to give up the ghost." It was a medical term in Hippocrates. As a physician I have been around people who "breathed out" their last breath and it was always a strange feeling for me as I realized I was in the present of a created being whose soul was leaving their body with that last exhalation, and to go immediately into their eternal home, either Heaven or Hell. Eerie! Warren