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Bob Utley · Citado em PreceptAustin
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Utley on Herod - He was raised in Rome and became friends with Gaius, who followed Emperor Tiberius and who later became the Emperor Caligula. The Jews readily accepted Herod as a leader because his grandmother (Mariamne) was a Hasmonean/Maccabean (i.e. Jewish patriot) princess. He was a strict follower of Judaism (but possibly for political reasons). Matthew Henry on Herod Agrippa I - 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. Steven Ger gives an excellent review of Herod's life - Herod Agrippa I. Jewish history fondly remembers Herod Agrippa I as a real "crowd pleaser." Born in 10 B.C., grandson of Herod the Great and nephew of Herod Antipas, Herod Agrippa achieved a great level of popularity with his Jewish subjects during his seven-year reign. Severely insecure over his Idumean ancestry through his grandfather Herod, Agrippa went to great lengths both to please and appease his Jewish subjects, bending over back-wards to generate their good will. He was especially beloved for moving the capital back to Jerusalem from Caesarea. Agrippa was not yet four years old when his paranoid and bloodthirsty grandfather, Herod the Great, suspecting betrayal, had his own son, Agrippa's father, Aristobulus, executed in 7 B.C.. Thereafter, the young Agrippa was sent away from the royal household in Judea, shipped off to receive an education in Rome. Growing up as a member of the Roman Imperial court, the free-spirited Agrippa became close friends with Gaius, the man who would later become the Roman Emperor, Caligula. Caligula appointed Agrippa king of great portions of greater Israel, excluding Judea and Samaria. He proved such an excellent politician, charmer and smooth operator that Caligula's successor, Claudius, granted Agrippa sovereignty over the territories of Judea and Samaria as well. This consolidated Agrippa's complete dominion over all Israel, restoring to him control of the entirety of the territory over which his grandfather, Herod the Great, had once ruled. Agrippa's reign was one of the few periods when there was no Roman prefect or procurator looking over the shoulder of a Herodian king. Agrippa's untimely death, at fifty-four, occurred in A.D. 44 (Acts 12:23). Three of Agrippa's offspring make cameo appearances in Acts: his daughters, Drusilla (Acts 24:24) and Bernice (Acts 25:13, 23; 26:30) and his son, Agrippa II (Acts 25:13-26:32). (Ibid) Related Resources - Who was Herod Agrippa I? | GotQuestions.org Who are the various Herods mentioned in the Bible? Laid hands on some who belonged to the church - ESV has "laid violent hands on." KJV = "stretched forth his hands." Luke used same idiom "laid hands" in Acts 4:3 and Acts 5:18. "This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1–3." (NET Note) Hands is a figure of speech representing power, good or evil. Note the striking contrast of the good hand of the Lord on those preaching the Lord Jesus in Acts 11:20, 21+ and the evil hands of Herod on the church in Jerusalem. In this way we see that "the destructive power of Herod and the saving power of God are contrasted." (Stott - borrow The message of Acts : the Spirit, the church & the world page 206) Matthew
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Utley - Why James should die and Peter be spared is a mystery of God. It is interesting that at this time the early church did not sense the need to replace James as they had Judas (cf. 1:15–20). The reasons are unclear, but possibly it was Judas’ treachery, not death, that caused the replacement (Acts 1:15–26). Some may assert that Paul calling James, the half brother of Jesus and leader of the Jerusalem church, an apostle (cf. Gal. 1:19) constitutes a replacement. The question relates to the official position of the original Twelve versus the ongoing gift of apostleship (cf. Eph. 4:11). A T
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Utley - It is unusual that the supernatural interventions of the angel of the Lord (cf. 5:19; 7:30, 35, 38, 53; 8:26; 10:3, 7, 22) and the Holy Spirit (cf. 8:29, 39; 10:19) are interchanged throughout the book of Acts. Apparently the Spirit speaks intuitively, but the angel is an outward physical manifestation. It is interesting to see the combination of the natural and the supernatural in this account (similar to the plagues of the Exodus). PETER POKED IN THE SIDE! And he struck Peter's side - Even Peter seems to be sound asleep which is why the angel had to poke him in order to awaken him from slumber. Now that is what I call a "deep sleep," when even a supernatural light did not awaken him! A T Robertson suggests "It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made." Struck (3960)(patasso) can mean to strike as inflicting a heavy or fatal blow (Mt 26.31 ), but in this verse speaks of giving a light or gentle touch (Acts 12.7). Brian Bell - It was the fervent prayer of the church that led to Peter’s release! This was similar to Joshua’s famous victory over the Amalekites in Rephidim. It was won by God’s power released through intercession, not by Joshua’s intercession, because he was focused on fighting not on praying. It was Moses’ intercession, aided by Aaron and Hur, that moved the hand of God and gave Joshua the victory (Exodus17:8-14-commentary) (tiresome intercession) The angel fetched Peter out of prison, but it was prayer that fetched the angel! (Sermon Notes) And woke him up, saying, "Get up quickly" - Get up (anistemi) is a command in aorist imperative signifying urgency. This is the same command Jesus had given Ananias in Acts 9:11+. Quickly is tachos (which gives us "Tachometer") and means to do this with haste, speed, swiftness. It is not apparent why the angel is in such a hurry. Clearly he is in control of the circumstances! The angel's command to get up reminds me of Paul's command in Ephesians (where arise is also anistemi) and perhaps it might be just the word you need to hear today dear reader, especially if you have begun to "doze" off (doze = a light fitful sleep) because you have become "intoxicated" by the soporific temptations of the anti-God world system ruled by Satan (cf 1 Jn 5:19+)... “Awake, sleeper, And arise from the dead, And Christ will shine on you.” (Eph 5:14+) And his chains fell off his hands - So actually the angel did not even have to unlock the chains binding Peter to the soldiers. Notice that the and (kai) suggests that his chains did not fall off until Peter obeyed the command. Interesting! Trust and obey, for there is no other way, to be happy in Jesus, than to trust and obey! Obedience brought blessing, and in this case the blessing was freedom and a fate of certain death. Barton - The term for “falling off” comes from the Greek word ekpipto, meaning to “drop away.” Evidently, neither the angel nor Peter touched the chains—they came off because God was setting Peter free. (Life Application Commentary) A believer can't read Luke's words without thinking of the chains that fell off the day Christ came into our heart by grace through faith. Thank You Jesus. Amen Paul describes that day when our chains fell off when we place our faith in Christ...Romans 6:6-7ESV We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Here are Charles Wesley's words from And Can It Be Long my imprisoned spirit lay Fast bound in sin and nature’s night; Thine eye diffused a quickening ray, I woke, the dungeon flamed with light; My chains fell off, my heart was free, I rose, went forth, and followed Thee. My chains fell off, my heart was free, I rose, went forth, and followed Thee. Here is Chris Tomlin's version Amazing grace How sweet the sound That saved a wretch like me I once was lost, but now I'm found Was blind, but now I see 'Twas grace that taught my heart to fear And grace my fears relieved How precious did that grace appear The hour I first believed My chains are gone I've been set free My God, my Savior has ransomed me And like a flood His mercy reigns Unending love, amazing grace The Lord has promised good to me His word my hope secures He will my shield and portion be As long as life endures My chains are gone I've been set free My God, my Savior has ransomed me And like a flood His mercy reigns Unending love, amazing grace My chains are gone I've been set free My God, my Savior has ransomed me And like a flood His mercy reigns Unending love, amazing grace The earth shall soon dissolve like snow The sun forbear to shine But God, who called me here below Will be forever mine Will be forever mine You are forever mine Acts 12:8 And the angel said to him, "Gird yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me." KJV Acts 12:8 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. NET Acts 12:8 The angel said to him, "Fasten your belt and put on your sandals." Peter did so. Then the angel said to him, "Put on your cloak and follow me." Acts 5:19,20 SUPERNATURAL "SLEEP WALKING" And the angel said to him, "Gird yourself and put on your sandals." - These are the first of four angelic commands which Peter obeys. Peter was apparently so groggy, half asleep and dazed that the angel had to remind him to get dressed to leave! Gird yourself (aorist imperative = do it now!)(2224)(zonnumi) means to bind with something round or circular. It describes the act of putting on a girdle (belt, sash) or to gird around the loins for either conflict or service. During the night the long-flowing undergarment was loosened, then fastened up by day, so as not to impede movements There are only 2 uses of zonnumi in the NT - (1) In the active voice it means to gird on, put on, as a belt or piece of armor - Jesus uses zonnumi twice in prophesying of Peter's death declaring "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). (2) In the middle voice zonnumi speaks of fastening up a loose garment for working or walking and is the sense here in Acts 12:8. The angel is preparing Peter to walk out of the prison! How interesting that this verb zonnumi on one hand describes Peter's certain future martyrdom and on the other hand speaks in this context of Peter being set free from almost certain martyrdom at the hands of Herod. Liddell-Scott adds that zonnumi was used to gird round the loins for a pugilistic conflict or to gird oneself, gird up one's loins, of wrestlers and pugilists, who in early times wore a linen cloth. Generally, to gird up one's loins, prepare for battle, to gird on one's sword. NET Note on gird yourself - While zōnnumi sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace Put on (aorist imperative = do it now!)(5265)(hupodeo from hupó = under + déo = to bind) means literally to bind under and thus means to bind under one's feet and so put on shoes or sandals. Hupodeo is used only three times in the NT - Mark 6:9; Acts 12:8; Eph. 6:15+ = "having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE." A T
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Utley quips "The angel was really in a hurry to perform this task! This was one nervous angel!" Cloak (2440)(himation) describes a garment of any sort, but especially an outer garment. In Acts 7:58 it is used at Stephen's martyrdom where the "witnesses laid aside their robes at the feet of a young man named Saul." Luke's uses of himation - Lk. 5:36; Lk. 6:29; Lk. 7:25; Lk. 8:27; Lk. 8:44; Lk. 19:35; Lk. 19:36; Lk. 22:36; Lk. 23:34; Acts 7:58; Acts 9:39; Acts 12:8; Acts 14:14; Acts 16:22; Acts 18:6; Acts 22:20; Acts 22:23 Wrap (aorist imperative = do it now!)(4016)(periballo from peri = around, about + ballo = throw) means literally to cast or throw around, to throw up a rampart around, to encompass by erecting something around, to build an embankment around as in Lk 19:43 ("your enemies will throw up a barricade against you") (Lxx of Ezek 4:2). In the active voice it means to put (throw) a garment around or upon someone, to clothe (Luke 23:11; John 19:2). Most of the NT uses mean to clothe (be clothed) and 12 times in Revelation it refers to supernatural clothing! In the middle voice (AS IN ACTS 12:8) it means to put on one's own garments, to clothe oneself, to be clothed (Mt. 6:29; Lk 12:27; Rev. 3:18; 19:8). BDAG describes a figurative use in the Apocrypha - to envelop someone in torture, thereby involving the person in misfortune (3 Macc 6:26). Gilbrant - In classical Greek periballō is used in a variety of ways. In a literal sense it is used of embracing, of surrounding with defenses (such as with a city wall), and of putting on garments. Figuratively, the word can denote investing a person with authority, involving in evil or calamity, encompassing, or understanding (cf. Liddell-Scott). In the papyri the common use “to clothe” occurs, as well as “to construct” an enclosing wall around a vineyard. The meaning “afflict” is also found (cf. Moulton-Milligan). In the Septuagint periballō usually means “clothe.” However, other uses such as “cover” (Judges 4:18; 2 Kings 8:15 [LXX 3 Kings 8:15]; Psalm 147:8 [146:8]), “encompass” (Job 23:9), “cling to” (Job 24:8), and “throw” a net “over” (Ezekiel 32:3) do appear as well. In two instances the word is used in connection with a city wall. Proverbs 28:4 in the Septuagint uses it figuratively: “Those who love the Law put a city wall (that is, a wall of protection) around themselves.” Ezekiel 4:2 uses it of throwing up a mound around a walled city to besiege it. (Complete Biblical Library Greek-English Dictionary) Put on clothing (Mt 6:31; Mk 14:51; Lk 12:27; Jn 19:2; Acts 12:8; Rev 19:8). Periballo - 22x in 22v - clothe(4), clothed(13), dressed(1), wear for clothing(1), wearing(2), wrap...around(1). Matt. 6:29; Matt. 6:31; Matt. 25:36; Matt. 25:38; Matt. 25:43; Mk. 14:51; Mk. 16:5; Lk. 12:27; Lk. 23:11; Acts 12:8; Rev. 3:5; Rev. 3:18; Rev. 4:4; Rev. 7:9; Rev. 7:13; Rev. 10:1; Rev. 11:3; Rev. 12:1; Rev. 17:4; Rev. 18:16; Rev. 19:8; Rev. 19:13 Periballo in the Septuagint - Gen. 24:65; Gen. 28:20; Gen. 38:14; Lev. 13:45; Deut. 22:12; Jdg. 4:18; Jdg. 4:19; Ruth 3:9; 1 Sam. 28:8; 1 Ki. 1:1; 1 Ki. 11:29; 1 Ki. 12:24; 1 Ki. 21:16; 1 Ki. 21:27; 2 Ki. 8:15; 2 Ki. 19:1; 2 Ki. 19:2; 1 Chr. 21:16; 2 Chr. 28:15; Est. 5:1; Est. 6:8; Est. 8:12; Job 23:9; Job 24:8; Ps. 45:9; Ps. 45:13; Ps. 71:13; Ps. 73:6; Ps. 109:19; Ps. 109:29; Ps. 147:8; Prov. 28:4; Prov. 29:5; Cant. 1:7; Isa. 4:1; Isa. 37:1; Isa. 37:2; Isa. 58:7; Isa. 59:6; Isa. 59:17; Jer. 4:30; Lam. 4:5; Ezek. 4:2; Ezek. 16:10; Ezek. 16:18; Ezek. 18:7; Ezek. 18:16; Ezek. 27:7; Ezek. 32:3; Ezek. 34:3; Dan. 12:6; Dan. 12:7; Jon. 3:6; Jon. 3:8; Mic. 7:10; Hag. 1:6; Zech. 3:5 Follow (present imperative = keep on following me)(190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Luke uses it 4x in Acts - Acts 12:8; Acts 12:9; Acts 13:43; Acts 21:36. Steven
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Utley notes that - Mary was a very common name. There are several Marys mentioned in the Gospels. the mother of Jesus (cf. Luke 1:27) Mary of Magdala, a disciple from Galilee (cf. Luke 8:2; 24:10) mother of James and John (cf. Luke 24:10) sister of Martha and Lazarus (cf. Luke 10:39, 42) wife of Cleophas (cf. John 19:25) mother of John Mark (Acts 12:12) Where many were gathered together - Many but not the entire church. Alternatively, this may have been just one of a number of homes in which the church was meeting to pray for Peter (for one house could hardly hold the entire congregation). Gathered together is in the perfect tense which indicates the church intended to remain in prayer. A T Robertso -The praying apparently had been going on all night and a large number (many, [hikanos]) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? Were praying (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God. Praying is in the present tense indicating this was a continual prayer meeting. Eusebius’ Eccl. His. 3:39:12 gives us an interesting account of John Mark’s relation to Peter. “In his own book Papias gives us accounts of the Lord’s sayings obtained from Aristion or learnt direct from the presbyter John. Having brought these to the attention of scholars, I must now follow up the statements already quoted from him with a piece of information which he sets out regarding Mark, the writer of the gospel: This, too, the presbyter used to say. ‘Mark, who had been Peter’s interpreter, wrote down carefully, but not in order, all that he remembered of the Lord’s sayings and doings. For he had not heard the Lord or been one of His followers, but later, as I said, one of Peter’s. Peter used to adapt his teaching to the occasion, without making a systematic arrangement of the Lord’s sayings, so that Mark was quite justified in writing down some things just as he remembered them. For he had one purpose only—to leave out nothing that he had heard, and to make no misstatement about it’ ” (p. 152). Acts 12:13 When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. KJV Acts 12:13 And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. knocked Acts 12:16; Luke 13:25 WHEN THE ANSWER TO PRAYER IS STANDING AT THE DOOR! When he knocked at the door of the gate - For context note that typical larger homes in Jerusalem were encircled by a wall. The gate entrance was separated from the living quarters by a courtyard. Remember also that it is apparently in the evening (possibly very late), and so a knock at this time might be somewhat alarming given the fact that Herod was mistreating the Church (Acts 12:1+). Swindoll adds that "The outer “gate” was a solid door, large enough to allow carts drawn by animals to enter the courtyard. This large gate also had a smaller door cut into it to allow easier access to individuals. Like a phone call at three o’clock in the morning, a nighttime knock at this smaller “door of the gate” rarely brought good news....Unlike today, people wouldn’t normally have opened the door to a nighttime knock—not without great risk of robbery. One opened the door only after confirming the identity of a friend." (See Insights on Acts) Gate (4440)(pulon from pule = gate as in the narrow gate in Mt 7:13-note) is not just any gate but means a gate (or door) marked by impressive construction and stature. Knocked (2925)(krouo) means seeking entrance by knock (at a door or gate. Figuratively, krouo speaks of seeking spiritual access and so to ask to be accepted (Rev 3.20+) BDAG - "to deliver a blow against something, strike, knock." The English word "knock" comes from German word meaning to press! “Knock” means to stand at a door and repeatedly rap with your knuckles. You knock and wait, then you knock again, then you say, “I know you’re in there,” then you knock again and say, “I can hear your voice. Come on, open the door.” Then you knock again. If you’re on the other side, you know how annoying it can be to listen as someone knocks and knocks and keeps on knocking. Thankfully as Luke goes on to say Peter kept on knocking! TDNT - “to knock” in various contexts, e.g., driving in nails, or knocking at doors. In Mt. 7:7-8+ and Lk. 11:9-10+ knocking signifies the seeking of entry by believers. Seeking and knocking stress the material content of asking. The point is not the general one that prayer may count on an answer, or that action is the presupposition of fulfillment, but the specific one that God's promise of salvation gives us the assurance in faith that when we knock the door will be opened and access made possible. In contrast, there is a useless knocking in Lk. 13:25+. This knocking is a tardy attempt to gain entry after an earlier refusal to knock in faith (cf. Lk 13:24+) when the door would have been readily opened. Those who engage in this futile knocking do not trust in Him who opens and shuts (Rev. 3:7). Refusing to knock and enter when they should, they have shut themselves out. In Lk 12:36+ and Rev. 3:20 the Lord Himself knocks. Lk. 12:35-36+ is an exhortation to watchfulness, so that there may be an instant readiness to receive Christ at His coming. In Rev. 3:20+ it is the risen Lord who speaks. On the basis of Song 5:2, 6 this is often taken to refer to personal union with Christ, but in context it carries a serious admonition and promise to the church of Laodicea. The saying transcends both eschatology and mysticism and proclaims the gospel of the coming of Christ, both present and future, with the decision that this demands and the life that it brings for those who receive Him. Liddell-Scott - to strike, smite: to strike one against another, to clap hands, in dancing, to tap an earthen vessel, to try whether it rings sound: hence to examine, prove, to strike a lyre with the plectron, to knock at the door on the outside, as a nautical term, to back a ship All uses of krouo - Matt. 7:7+; Matt. 7:8+; Lk. 11:9+; Lk. 11:10+; Lk. 12:36+; Lk. 13:25+; Acts 12:13; Acts 12:16; Rev. 3:20+. In Lxx only in Jdg 19:22 and Song 5:2.
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Utley - Angels play a prominent role in Luke’s writings. Apparently the Jews believed that one’s guardian angel could take their physical shape (for a good discussion of Jewish sources and beliefs about guardian angels, see Encyclopaedia Judaica, vol. 2, p. 963). There is no scriptural basis for this belief. This development of angeology may have come from the concept of fravashi in Zoroastrianism. Much of rabbinical angeology can be traced to this Persian influence. There is some scriptural evidence for guardian angels for new believers (cf. Matt. 18:10). But she kept insisting that it was so - Rhoda was emphatic, resolute and refused to budge! She kept saying very firmly that it was true, even when others would not. Jack Arnold - They argue about the situation. Peter continues to knock. The whole affair is like a three ring circus all because these disciples refused to believe that their prayers had been answered. They finally went to the door and they were amazed. They were surprised that God had worked supernaturally. Aren't all Christians like these dear disciples? When we have an obvious answer to prayer, we rejoice and talk about it as if we are really surprised. Are we surprised, or were we really not expecting an answer? Perhaps we believe but we do not pray with expectancy. Those who pray with expectancy get answers to prayer. Remember, “You have not because you ask not” (James 4:2). NET Note - The two imperfect tense verbs, (kept insisting - diischurizeto) and (kept saying - elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers. Kept insisting (1340)(diischurizomai from dia = intensifies + ischurizomai = to corroborate, confirm, affirm from ischurós = firm, strong) means to affirm or assert strongly or vehemently. Rhoda was insisting, the imperfect tense picturing her over and over saying something like "It is him! It is Peter! It really is him!" Used in a papyrus text of a dispute between two parties, one of which affirms a matter confidently. A T Robertso says this is "an old word of vigorous and confident assertion, originally to lean upon." The only other NT use of diischurizomai is when Peter was denying Christ and "After about an hour had passed, another man began to insist,(imperfect tense = over and over - you can just picture Peter squirming and wanting this man to keep quiet!) saying, “Certainly this man also was with Him, for he is a Galilean too." (Lk 22:59) Acts 12:16 But Peter continued knocking; and when they had opened the door, they saw him and were amazed. KJV Acts 12:16 But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. THE ANSWER TO PRAYER IS KNOCKING AT THE DOOR But Peter continued knocking (krouo) - Peter is persistent, even while the prayers were resistant! Swindoll quips "Poor Peter, miraculously released from prison and having escaped certain death, couldn’t wait to see his friends, but he was left standing out in the cold—literally—knocking repeatedly at the front door. He had supernaturally walked out of a high-security prison but couldn’t get past the gate of his friend’s house. He had casually walked past the king’s guards to escape execution, but he couldn’t get a little servant girl to let him in to join the prayer meeting held on his behalf. (See Insights on Acts) Continued (1961)(epimeno from epí = upon, in or at + meno = abide, endure, continue, stay or remain > epí intensifies the meaning and so this word is a strengthened form of meno and gives the force of adherence to and persistence in what is referred to) means literally to tarry, to stay at or with, to abide in, to continue in. The imperfect tense pictures Peter repeatedly knocking, again and again! Epimeno in NT -Jn. 8:7; Acts 10:48; Acts 12:16; Acts 15:34; Acts 21:4; Acts 21:10; Acts 28:12; Acts 28:14; Rom. 6:1; Rom. 11:22; Rom. 11:23; 1 Co. 16:7; 1 Co. 16:8; Gal. 1:18; Phil. 1:24; Col. 1:23; 1 Tim. 4:16 A T Robertso - The whole group rushed out to the courtyard this time to make sure. And when they had opened (anoigo) the door - They finally had the courage to open the door! Note that the words "the door" are not in the Greek text, but are implied (Acts 12:13). They saw him and were amazed - "they were greatly astonished" (NET) Amazed is a common and appropriate response to God's work (see uses in Lk 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45). Amazed (astonished, besides themselves) (1839)(existemi from ek = out + hístemi = to stand) literally means to stand out from or to stand outside oneself (and thus to be beside oneself). To put out of position, to displace or to change. To remove from its place. For example Aristotle writes "you won't budge (existemi) me from my position on these matters." All of Luke's uses of existemi - Lk. 2:47; Lk. 8:56; Lk. 24:22; Acts 2:7; Acts 2:12; Acts 8:9; Acts 8:11; Acts 8:13; Acts 9:21; Acts 10:45; Acts 12:16 Acts 12:17 But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place. KJV Acts 12:17 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 shew these things unto James, and to the brethren. And he departed, and went into another place. beckoning Acts 13:16; 19:33; 21:40; Luke 1:22; John 13:24 he described to them Ps 66:16; 102:20,21; 107:21,22; 116:14,15; 146:7 James Acts 15:13; 21:18; 1 Cor 15:7; Gal 1:19; 2:9,12; Jas 1:1 he left and went to another place Acts 16:40; Matthew 10:23; John 7:1; 8:59; 10:40; 11:54 PETER EXPLAINS GOD'S MIRACULOUS RESCUE But - Term of contrast. The noise from their exuberance needed to be silenced lest they arouse the neighbors! Motioning to them with his hand to be silent ("Gave them a signal") - Luke records a similar gesture several times (Acts 13:16; 19:33; 21:40). You can imagine the saints all trying to speak at once, full of wonder, full of questions, so Peter had to first quieten their exuberant spirits, not to mention the noise they were making. A T