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Acts 12:5
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Adam Clarke Bible Commentary
Prayer was made without ceasing - The Greek word εκτενης signifies both fervor and earnestness, as well as perseverance. These prayers of the Church produced that miraculous interference mentioned below, and without which Peter could not have thus escaped from the hands of this ruthless king.
Jamieson-Fausset-Brown Bible Commentary
prayer was made without ceasing--rather, "instant," "earnest," "urgent" (Margin); as in Luk 22:44; Act 26:7; and Pe1 4:8 (see Greek). of the church unto God for him--not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Act 12:12). And this was kept up during all the days of unleavened bread.
John Gill Bible Commentary
Peter therefore was kept in prison,.... Till the feast of the passover was at an end: but prayer was made without ceasing of the church unto God for him; this was not done by them as a body together, but either by them in several bands at different places, or by some of the principal of the church at some one certain place, and where they might frequently change companies, and keep on a continual incessant prayer for days together; and whereas it is very likely it might be at the beginning of the passover, when Peter was taken up, and it was now at the close of it, when he was delivered, the church might be engaged by companies alternately, a whole week together, in prayer, on this occasion.
Matthew Henry Bible Commentary
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, I. One thing that magnified his deliverance was that it was a signal answer to prayer (Act 12:5): Peter was kept in prison with a great deal of care, so that it was altogether impossible, either by force or by stealth, to get him out. But prayer was made without ceasing of the church unto God for him, 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. Howbeit, he meant not so, neither did his heart think so. 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, Phi 2:27. 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. Prayer was made without ceasing; it was, proseuchē ektenēs - fervent prayer. It is the word that is used concerning Christ's praying in his agony more earnestly; it is the fervent prayer of the righteous man, that is effectual, and availeth much. Some think it denotes the constancy and continuance of their prayers; so we take it: They prayed without ceasing. It was an extended prayer; they prayed for his release in their public assemblies (private ones, perhaps, for fear of the Jews); then they went home, and prayed for it in their families; then retired into their closets, and prayed for it there; so they prayed without ceasing: 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, Act 12:12. Note, Times of public distress and danger should be praying times with the church; we must pray always, but then especially. II. Another thing that magnified his deliverance was that when the king's commandment and decree drew near to be put in execution, then his deliverance was wrought, as Est 9:1, Est 9:2. 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 tomorrow is the day set for the bringing of him forth; 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 (Deu 32:36), 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 Jehovah-jireh, the Lord will provide. 2. It was when he was fast bound with two chains, between two soldiers; 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, the keepers before the door kept the prison, 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 (Mat 27:65), make it as sure as you can. 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 sleeping between the soldiers, 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 committed his cause to him that judgeth righteously, his soul dwells at ease; 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 (Psa 126:1): We were like those that dream. III. It also magnified his deliverance very much that an angel was sent from heaven 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. 1. The angel of the Lord came upon him; epestē - stood over him. He seemed as one abandoned by men, yet not forgotten of his God; The Lord thinketh upon him. Gates and guards kept all his friends from him, but could not keep the angels of God from him: and they invisibly encamp round about those that fear God, to deliver them (Psa 34:7), and therefore they need not fear, though a host of enemies encamp against them, Psa 27:3. Wherever the people of God are, and however surrounded, they have a way open heavenward, nor can any thing intercept their intercourse with God. 2. A light shone in the prison. 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 the light shone round about them; 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 shake, and to become as dead men, as it was with the guard set on Christ's sepulchre. 3. The angel awoke Peter, by giving him a blow on his side, 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, Arise up quickly; not as if the angel feared coming short by his delay, but Peter must not be indulged in it. When David hears the sound of the going on the tops of the mulberry trees, then he must rise up quickly, and bestir himself. 4. His chains fell off from his hands. It seems they had handcuffed him, to make him sure, but God loosed his bands; 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, festum vinculorum Petri - The feast of Peter's chains; whereas this was at the passover. Surely they are thus fond of Peter's chains in hope with them to enslave the world! 5. He was ordered to dress himself immediately, and follow the angel; and he did so, Act 12:8, Act 12:9. When Peter was awake he knew not what to do but as the angel directed him. (1.) He must gird himself; 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 must bind on his sandals, that he might be fit to walk. Those whose bonds are loosed by the power of divine grace must have their feet shod with the preparation of the gospel of peace. (3.) He must cast his garments about him, 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 went out, and followed him. 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 went out, not knowing whither they went, but whom they followed. Now it is said, when Peter went out after the angel, he knew not that it was true which was done by the angel, that it was really a matter of fact, but thought he saw a vision; 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. When the Lord brought back the captivity of his people we were like those that dream, Psa 126:1. Peter was so; he thought the news was too good to be true. 6. He was led safely by the angel out of danger, Act 12:10. 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 passed the first and second ward. Those watchmen represented the watchmen of the Jewish church, on whom God had poured out a spirit of slumber, eyes that they should not see and ears that they should not hear, Rom 11:8. His watchmen are blind, sleeping, lying down, and loving to slumber. 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 opened to them. They did not so much as put a hand to it, but it opened of its own accord, by an invisible power; and thus was fulfilled in the letter what was figuratively promised to Cyrus (Isa 45:1, Isa 45:2): 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. 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 bringing of them out of the prison-house. The application of the redemption in the conversion of souls is the sending forth of the prisoners, by the blood of the covenant, out of the pit wherein is no water, Zac 9:11. 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, Gird thyself, and follow me. 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 glorious liberty of the children of God. 7. When this was done, the angel departed from him, 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. 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, 1. How Peter came to himself, and so came himself to the knowledge of it, Act 12:11. 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 came to himself, was thoroughly awake, and found that it was not a dream, but a real thing: "Now I know of a surety, now I know alēthōs - truly, now I know that it is truth, and not an illusion of the fancy. Now I am well satisfied concerning it that the Lord Jesus hath sent his angel, for angels are subject to him and go on his errands, and by him hath delivered me out of the hands of Herod, who thought he had me fast, and so hath disappointed all the expectation of the people of the Jews, 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, perceived of a truth 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 when the Comforter comes, whom the Father will send 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. 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. (1.) He considered the thing (Act 12:12), 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. (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. (3.) There he found many that were gathered together praying, 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 men ought always to pray, and not to faint. 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 said to the seed of Jacob, Seek ye my face in vain. [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, Mat 18:19, Mat 18:20. And it was always the practice of God's praying people to unite their forces in prayer, as Ch2 20:4; Est 4:16. [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." While they are yet speaking, I will hear, Isa 65:24. Thus the angel was sent with an answer of peace to Daniel's prayer, while he was praying, Dan 9:20, Dan 9:21. Ask, and it shall be given. (4.) He knocked at the gate, and had much ado to get them to let him in (Act 12:13-16): Peter knocked at the door of the gate, 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 damsel came to hearken; 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, she opened not the gate for gladness. 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 opened not the gate. [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, "Thou art mad; 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, believed not for joy. However, she stood to it that it was he. Then said they, It is his angel, Act 12:15. First, "It is a messenger from him, that makes use of his name;" so some take it; angelos often signifies no more than a messenger. It is used of John's messengers (Luk 7:24, Luk 7:27), of Christ's, Luk 9:52. 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. Secondly, "It is his guardian angel, 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 their ward has been seen, 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 ward, 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 ward 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 good genius, 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 ministering spirits for the good of the heirs of salvation, that they have a charge concerning them, and pitch their tents round about them; 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. (5.) At length they let him in (Act 12:16): He continued knocking 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, when they saw him, they were astonished, 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. (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 beckon to them with the hand to hold their peace, and had much ado thereby to command silence, while he declared unto them how the Lord Jesus had by an angel brought him out of prison; 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 what God had done for his soul, he blesses God who had not turned away his prayer, Psa 66:16, Psa 66:20. (7.) Peter sent the account to others of his friends: Go, show these things to James, and to the brethren with him, 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. (8.) Peter had nothing more to do for the present than to shift for his own safety, which he did accordingly: He departed, and went into another place more obscure, 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. 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 (Act 12:18): As soon as it was day, and they found the prisoner gone, there was no small stir or strife, as some read it, among the soldiers, what had become of Peter; 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 (Act 12:19): Herod sought for him, and found him not. Who can find whom God hath hidden? Baruch and Jeremiah are safe, though searched for, because the Lord has hidden them, Jer 36:26. In times of public danger, all believers have God for their hiding-place, 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: Herod examined the keepers, and finding that they could give no satisfactory account how Peter got away, he commanded that they should be put to death, according to the Roman law, and that Kg1 20:39, If by any means he be missing, then shall thy life go for his life. It is probable that these keepers had been more severe with Peter than they needed to be (as the jailor, Act 16:24), 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 vex the church. 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 commanded to be put to death, 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: He went down from Judea to Cesarea, and there abode. He was vexed to the heart, as a lion disappointed of his prey; and the more because he had so much raised the expectation of the people of the Jews 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 (Antiq. 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 Caesar, and in honour of him.
Tyndale Open Study Notes
12:5 the church prayed very earnestly: God answers the earnest prayers of his people (12:6-17; see Luke 11:1-13; 18:1-8; cp. Matt 7:7-11; John 15:7; Phil 4:6-7; Jas 5:16; 1 Jn 3:22).
Acts 12:5
The Rescue of Peter
4He arrested him and put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out to the people after the Passover.5So Peter was kept in prison, but the church was fervently praying to God for him.
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What Is the Greatest Need in the Church Today
By Alan Cairns2.9K03:30ACT 4:12ACT 12:5ROM 1:16EPH 2:8JAS 5:16
The greatest need of the Church today is to truly understand, believe, and live by the Gospel of Jesus Christ as revealed in Scripture. This involves taking the Gospel seriously, not conforming it to modern culture but confronting culture with the unedited truth of the Gospel. Emphasizing the importance of grasping the biblical doctrine of justification by grace alone, through faith alone, in Christ alone as a motivating force in personal and corporate church life. Additionally, there is a crucial need for the church to prioritize and practice fervent, scriptural prayer as commanded in the Bible.
(Om Orientation) New Testament Strategy - Part 2
By George Verwer2.2K06:29OrientationACT 12:5ACT 17:17ACT 20:19In this sermon, the speaker emphasizes the need for men to carry out the work of evangelism and follow-up in the churches. He acknowledges that while there are many theorists with ideas on how to do this, there is a lack of men actually willing to go out and do the work. The speaker highlights the importance of personal work and working together with local churches to strengthen and train them for evangelism. He also emphasizes the need for humility and faith in carrying out God's strategy, as seen in the examples of the apostle Paul in the book of Acts.
The Secrets of the Early Church's Success - Part 1
By G.W. North2.1K45:30Early ChurchMAT 6:33ACT 1:14ACT 2:4ACT 4:23ACT 6:4ACT 12:5ACT 16:25In this sermon, the speaker focuses on Acts chapter 4 and emphasizes the importance of believers gathering together in their own company. He encourages listeners to find a community of people who share the same truth and beliefs. The speaker also highlights the need for basic foundational principles in the church, rather than being flippant or focused on trivial matters. He references Acts 1:8, where Jesus promises the power of the Holy Spirit to empower believers to be witnesses for Him. The speaker emphasizes the importance of living out the Gospel and being filled with the Spirit, rather than constantly seeking new anointings or experiences.
Back to Jerusalem Vision
By Peter Xu1.5K31:36MissionsACT 1:8ACT 2:1ACT 2:41ACT 4:31ACT 12:5ACT 16:9HEB 11:27In this sermon, the speaker shares a personal experience of being in jail and witnessing a fellow inmate escape. The speaker emphasizes the miraculous nature of the escape, as it seemed impossible for someone heavily sentenced to run away. The speaker also highlights the power of God to tear down strongholds and bring people back to Him. The sermon concludes with a prayer for God's guidance and protection.
Book of Acts Series - Part 14 | Why We Pray
By Jim Cymbala1.4K14:57Book Of ActsACT 12:5In this sermon, the preacher shares a story from the early church about the power of prayer. He recounts the miraculous escape of Peter from prison, where he was chained and guarded by soldiers. The preacher emphasizes the importance of prayer as a link between believers and God, highlighting how the church fervently prayed for Peter's release. He also encourages the congregation to have faith and passion in their prayers, believing that God can break chains, open doors, and rescue people from hopeless situations.
Prayer 09 in the Early Church
By Bob Clark1.4K37:53Early ChurchACT 1:14ACT 2:5ACT 6:4ACT 12:5ACT 16:25ACT 20:36COL 4:2In this sermon, the speaker emphasizes the importance of prayer in the Christian home. He refers to the exhortations given in Colossians 3 and 4, which outline how husbands, wives, children, fathers, servants, and masters should behave. The speaker highlights the need for continual prayer and thanksgiving in order for the Christian home to function properly. He also mentions that prayer is not just for personal benefit or spiritual growth, but it should be integrated into daily family life. Additionally, the speaker discusses how prayer can have a transformative effect on individuals and situations, as seen in the example of the apostle Paul's imprisonment leading to the furtherance of the gospel.
Visitation
By Jim Cymbala1.3K21:41Holy SpiritPSA 50:15JER 33:3MAT 7:7MRK 11:24ACT 2:42ACT 12:5ACT 16:26In this sermon, the speaker recounts the story of Peter's miraculous escape from prison. Peter was imprisoned and guarded by four groups of soldiers, but the church fervently prayed for his release. God sent an angel to rescue Peter, and as they approached the iron gate leading to the city, it miraculously opened by itself. The speaker emphasizes the power of prayer and the supernatural abilities of God, encouraging the audience to have faith and trust in Him.
(Acts) the God Who Intervenes
By Brian Brodersen95559:59ACT 12:1ACT 12:5ACT 12:7ACT 12:11ACT 12:23ACT 13:1In this sermon, the speaker emphasizes the importance of recognizing and embracing the supernatural aspects of the Bible. He highlights the story of Peter's miraculous escape from prison, where his shackles fell off and the gate opened on its own. The speaker encourages believers to not lose heart when faced with impossible situations, but to pray and trust that God can intervene and work miraculously. He shares the story of a Tibetan minister who was miraculously rescued from a well after being left to die, demonstrating that God still works miraculously today.
Crisis
By George Verwer9371:07:51CrisisEXO 14:172SA 11:1MAT 6:33MAT 9:36MRK 4:1ACT 12:5JAS 5:16In this sermon, the preacher emphasizes the importance of understanding the Christian life as a life of grace, not driven by the law or false guilt. He encourages believers to rest in the Lord and cast their burdens upon Him. The preacher also highlights the need to respond to crises, such as the death of people in the snow, with love, humility, and prayer. He warns against being indifferent and encourages the development of a sanctified imagination to find ways to help in difficult situations. The sermon also touches on the parable of the sower and the different responses to the Gospel, emphasizing the importance of genuine belief and surrender to Christ.
Prevailing Prayer
By Mack Tomlinson64349:492CH 20:3JHN 11:41ACT 12:5PHP 4:6JAS 5:16
This sermon focuses on prevailing prayer, highlighting the story of Jehoshaphat in 2 Chronicles 20 facing a real need and turning to seek the Lord in prayer. It emphasizes the importance of genuine, desperate prayer in times of need, trusting in God's timing and providence to answer prayers and provide for His people.
Partnership With the Church
By George Verwer60350:05MAT 9:38ACT 11:19ACT 12:5ACT 12:12ACT 13:1ACT 13:3ACT 13:6In this sermon, the speaker emphasizes the importance of prayer and corporate prayer in churches. They share a story of a church in Switzerland that experienced a transformation in their prayer ministry through a leaflet. The speaker also discusses the need for correct thinking and not judging others' ways as inferior. They highlight the importance of love, esteem, grace, and humility in building relationships with churches. Lastly, the speaker addresses the issue of evangelism and the importance of missionaries getting involved in the evangelistic ministry of their own church.
Cd Gv112 7 Words for the New Millennium
By George Verwer59400:00ISA 6:1MAT 6:33ACT 12:5ACT 13:5ROM 12:18PHP 4:7In this sermon, the speaker emphasizes the importance of transformation in the lives of believers and their communities. He mentions a popular Christian video called "Transformation" that showcases five cities that have experienced transformation. The speaker also discusses the need for a biblical and balanced view on the topic. He shares seven words of grace, with the first word being "vision." The sermon highlights the power of God's work in transforming individuals and communities, drawing inspiration from real-life examples like Nelson Mandela's reconciliation efforts in South Africa.
Spiritual Emergencies (Cardiff University)
By George Verwer52953:04Christian LifeMAT 6:33MAT 9:35ACT 12:5In this sermon, the speaker shares his personal testimony of how he was transformed by Jesus Christ. He emphasizes that he was an ordinary person with no special qualities until God found him through the prayers of a woman. The speaker then discusses the importance of forgiveness and healing in relationships, using the analogy of treating a wound. He also highlights the need for practical theology and living out one's faith in a way that reflects the power and greatness of God.
Churches Strong in Prayer
By Mack Tomlinson28342:50PrayerMAT 9:38ACT 1:14ACT 2:1ACT 4:31ACT 6:4ACT 12:5ACT 13:2ACT 14:23ACT 20:36ACT 21:5In this sermon, the preacher emphasizes the importance of prayer and the power of the Holy Spirit. He encourages believers to pray simply and sincerely, without feeling the need to be eloquent or fancy. The preacher also highlights the privilege believers have in approaching God in prayer, knowing that He desires to answer their prayers. He provides practical steps for believers to take in order to cultivate a consistent and effective prayer life, both individually and corporately.
Praying Unto God
By R.A. Torrey0United PrayerPower Of PrayerDAN 9:3MAT 18:19LUK 22:44ACT 12:5ACT 13:2ACT 14:23ROM 8:26HEB 5:7R.A. Torrey emphasizes the vital importance of praying 'unto God' with a conscious awareness of His presence, highlighting that true prayer must be directed towards God rather than merely reciting requests. He explains that effective prayer requires earnestness and intensity, urging believers to approach God with heartfelt desire, as demonstrated by Christ's own prayers. Torrey also stresses the significance of united prayer within the church, noting that collective prayer amplifies the power of individual petitions. He encourages reliance on the Holy Spirit to guide and empower our prayers, suggesting that fasting can enhance our earnestness in seeking God. Ultimately, Torrey calls for a deeper, more intentional approach to prayer that acknowledges God's sovereignty and presence.
By Faith
By Smith Wigglesworth0Divine TransformationFaithACT 12:5HEB 11:4HEB 11:7Smith Wigglesworth emphasizes the power of faith in the lives of biblical figures like Abel, Enoch, Noah, and Abraham, illustrating that faith is the only path to God's treasures and promises. He contrasts natural faith with supernatural faith, which is a gift from God, and stresses that true belief leads to divine performance in our lives. Wigglesworth recounts the story of Rhoda, whose faith brought forth a miraculous answer to prayer, highlighting that belief is essential for receiving from God. He encourages believers to walk in faith, engage in constant communion with God, and rely on the transformative power of His Word. Ultimately, he calls for a faith that penetrates the heavens, enabling believers to experience the fullness of God's power and presence.
Faith Laughs at Impossibilities
By Leonard Ravenhill0Power Of PrayerFaith in GodMAT 21:22ACT 12:5PHP 4:6HEB 11:6JAS 5:16Leonard Ravenhill emphasizes the power of prayer through the story of Peter's miraculous escape from prison, highlighting the early church's unwavering faith and commitment to prayer without ceasing. He contrasts the desperate situation of Peter, bound by chains and guarded by soldiers, with the church's focused prayers for his release, demonstrating that prayer can overcome any obstacle. Ravenhill calls for a revival of faith that believes in God's omnipotence and encourages believers to pray with expectation, reminding them that prayer is a powerful weapon against despair and impossibilities. He challenges the modern church to rise above doubt and engage in fervent prayer for those suffering and imprisoned today, asserting that faith can indeed laugh at impossibilities. Ultimately, he urges believers to join him in declaring, 'I believe God,' amidst the chaos of the world.
But Prayer Was Made Without Ceasing of the Church Unto God for Him
By A.B. Simpson0Faith in ActionPower Of PrayerACT 12:5PHP 4:6JAS 5:16A.B. Simpson emphasizes the power of prayer as a vital connection to God, illustrating its significance through the story of Peter's imprisonment. Despite overwhelming odds against the apostolic church, their unceasing prayers led to miraculous outcomes: Peter's release, the defeat of his enemies, and the continued spread of God's Word. Simpson challenges believers to recognize prayer as a supernatural weapon and to approach it with bold faith and confidence. He calls for a generation of believers who are willing to demonstrate the greatness of God through their prayers. Ultimately, the message is a reminder of the transformative power of persistent prayer.
How to Pray So as to Get What You Ask
By R.A. Torrey0PrayerFaithMAT 18:19ACT 12:5R.A. Torrey emphasizes the importance of earnest and specific prayer in his sermon 'How to Pray So as to Get What You Ask.' He illustrates this through the story of the early church praying for Peter's release from prison, highlighting that their prayer was directed 'to God,' done 'earnestly,' as a 'church,' and 'for him.' Torrey explains that true prayer requires coming into God's presence through the blood of Jesus and being led by the Holy Spirit, stressing that united and intense prayer is powerful and effective. He encourages believers to pray with clarity and purpose, assuring them that God delights in answering such prayers.
Angel Workers
By Andrew Bonar0Angelic MinistryService to GodGEN 32:21CH 21:16MAT 28:2LUK 22:43JHN 5:25ACT 8:26ACT 12:51TH 4:16HEB 1:14HEB 11:28Andrew Bonar shares a profound allegory of a gathering of angels who discuss their divine missions and the importance of their service to God and humanity. Each angel recounts their experiences, emphasizing themes of justice, faith, and the significance of even the smallest acts of service. Bonar is reminded to convey to his congregation the power of the blood of Christ, the importance of prayer, and the joy of serving God, culminating in the anticipation of Christ's return. The angels express their admiration for those who proclaim the Gospel and encourage believers to remain steadfast in their work for the Lord. Ultimately, the message is one of hope, urging the church to look forward to the glory of the coming Kingdom.
The Priority of Praying Together
By John Franklin0MAT 18:19ACT 1:14ACT 4:31ACT 12:51CO 12:13John Franklin shares a powerful testimony of a revival in Mombasa, Kenya, where nearly 30,000 people responded to the gospel after months of prayer meetings. The experience highlights the tangible presence of God and the impact of corporate prayer in bringing about transformation. Franklin emphasizes the importance of praying together as a prerequisite for experiencing God's power and witnessing spiritual growth and societal change.
Expectations Beyond Us
By Charles E. Cowman0ACT 12:5EPH 3:20PHP 4:61TH 5:16JAS 5:16Charles E. Cowman emphasizes the power and significance of prayer as the link that connects us with God, enabling us to overcome every danger and need. Through the example of Peter's miraculous release from prison due to unceasing prayer, Cowman urges believers to have holy audacity and confidence in their prayers, expecting unexpected and great things from God. He highlights the importance of not limiting God in our prayers and encourages worship and quiet reflection before interceding. Ultimately, Cowman reminds us that prayer opens up opportunities for God to work in our lives, bringing comfort in sorrow, adding joy in gladness, and providing divine protection in times of danger.
Desperate Days
By Charles E. Cowman02CH 20:12DAN 3:17MAT 26:39MRK 9:24ACT 12:5ROM 4:182CO 12:9HEB 11:6Charles E. Cowman preaches on the importance of faith during desperate days, emphasizing that faith is essential to please God and that it sustains and solves desperate situations. Desperation, seen throughout the Bible, often becomes the platform for God's miraculous interventions and man's growth in wisdom. The sermon highlights various biblical accounts, such as the Old Testament deliverances, the faith of the three Hebrew children facing the fiery furnace, and Jesus' desperate moments in Gethsemane, showcasing how faith triumphs over despair.
Exploits (Daniel Ii. 32)
By Seth Rees0JOS 5:132CH 20:12PSA 46:1ISA 40:29DAN 11:32ACT 12:52CO 12:9EPH 3:20PHP 4:13JAS 4:10Seth Rees preaches on the importance of knowing God intimately to be strong and do great exploits. He emphasizes the danger of reducing Christianity to mere theology and ethics, highlighting the need for a personal revelation of God in our lives. Rees stresses the necessity of depending solely on God's power and presence, rather than on human methods or schemes, to achieve remarkable feats in our spiritual journey and in the salvation of others.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Prayer was made without ceasing - The Greek word εκτενης signifies both fervor and earnestness, as well as perseverance. These prayers of the Church produced that miraculous interference mentioned below, and without which Peter could not have thus escaped from the hands of this ruthless king.
Jamieson-Fausset-Brown Bible Commentary
prayer was made without ceasing--rather, "instant," "earnest," "urgent" (Margin); as in Luk 22:44; Act 26:7; and Pe1 4:8 (see Greek). of the church unto God for him--not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Act 12:12). And this was kept up during all the days of unleavened bread.
John Gill Bible Commentary
Peter therefore was kept in prison,.... Till the feast of the passover was at an end: but prayer was made without ceasing of the church unto God for him; this was not done by them as a body together, but either by them in several bands at different places, or by some of the principal of the church at some one certain place, and where they might frequently change companies, and keep on a continual incessant prayer for days together; and whereas it is very likely it might be at the beginning of the passover, when Peter was taken up, and it was now at the close of it, when he was delivered, the church might be engaged by companies alternately, a whole week together, in prayer, on this occasion.
Matthew Henry Bible Commentary
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, I. One thing that magnified his deliverance was that it was a signal answer to prayer (Act 12:5): Peter was kept in prison with a great deal of care, so that it was altogether impossible, either by force or by stealth, to get him out. But prayer was made without ceasing of the church unto God for him, 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. Howbeit, he meant not so, neither did his heart think so. 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, Phi 2:27. 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. Prayer was made without ceasing; it was, proseuchē ektenēs - fervent prayer. It is the word that is used concerning Christ's praying in his agony more earnestly; it is the fervent prayer of the righteous man, that is effectual, and availeth much. Some think it denotes the constancy and continuance of their prayers; so we take it: They prayed without ceasing. It was an extended prayer; they prayed for his release in their public assemblies (private ones, perhaps, for fear of the Jews); then they went home, and prayed for it in their families; then retired into their closets, and prayed for it there; so they prayed without ceasing: 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, Act 12:12. Note, Times of public distress and danger should be praying times with the church; we must pray always, but then especially. II. Another thing that magnified his deliverance was that when the king's commandment and decree drew near to be put in execution, then his deliverance was wrought, as Est 9:1, Est 9:2. 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 tomorrow is the day set for the bringing of him forth; 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 (Deu 32:36), 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 Jehovah-jireh, the Lord will provide. 2. It was when he was fast bound with two chains, between two soldiers; 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, the keepers before the door kept the prison, 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 (Mat 27:65), make it as sure as you can. 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 sleeping between the soldiers, 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 committed his cause to him that judgeth righteously, his soul dwells at ease; 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 (Psa 126:1): We were like those that dream. III. It also magnified his deliverance very much that an angel was sent from heaven 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. 1. The angel of the Lord came upon him; epestē - stood over him. He seemed as one abandoned by men, yet not forgotten of his God; The Lord thinketh upon him. Gates and guards kept all his friends from him, but could not keep the angels of God from him: and they invisibly encamp round about those that fear God, to deliver them (Psa 34:7), and therefore they need not fear, though a host of enemies encamp against them, Psa 27:3. Wherever the people of God are, and however surrounded, they have a way open heavenward, nor can any thing intercept their intercourse with God. 2. A light shone in the prison. 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 the light shone round about them; 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 shake, and to become as dead men, as it was with the guard set on Christ's sepulchre. 3. The angel awoke Peter, by giving him a blow on his side, 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, Arise up quickly; not as if the angel feared coming short by his delay, but Peter must not be indulged in it. When David hears the sound of the going on the tops of the mulberry trees, then he must rise up quickly, and bestir himself. 4. His chains fell off from his hands. It seems they had handcuffed him, to make him sure, but God loosed his bands; 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, festum vinculorum Petri - The feast of Peter's chains; whereas this was at the passover. Surely they are thus fond of Peter's chains in hope with them to enslave the world! 5. He was ordered to dress himself immediately, and follow the angel; and he did so, Act 12:8, Act 12:9. When Peter was awake he knew not what to do but as the angel directed him. (1.) He must gird himself; 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 must bind on his sandals, that he might be fit to walk. Those whose bonds are loosed by the power of divine grace must have their feet shod with the preparation of the gospel of peace. (3.) He must cast his garments about him, 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 went out, and followed him. 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 went out, not knowing whither they went, but whom they followed. Now it is said, when Peter went out after the angel, he knew not that it was true which was done by the angel, that it was really a matter of fact, but thought he saw a vision; 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. When the Lord brought back the captivity of his people we were like those that dream, Psa 126:1. Peter was so; he thought the news was too good to be true. 6. He was led safely by the angel out of danger, Act 12:10. 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 passed the first and second ward. Those watchmen represented the watchmen of the Jewish church, on whom God had poured out a spirit of slumber, eyes that they should not see and ears that they should not hear, Rom 11:8. His watchmen are blind, sleeping, lying down, and loving to slumber. 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 opened to them. They did not so much as put a hand to it, but it opened of its own accord, by an invisible power; and thus was fulfilled in the letter what was figuratively promised to Cyrus (Isa 45:1, Isa 45:2): 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. 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 bringing of them out of the prison-house. The application of the redemption in the conversion of souls is the sending forth of the prisoners, by the blood of the covenant, out of the pit wherein is no water, Zac 9:11. 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, Gird thyself, and follow me. 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 glorious liberty of the children of God. 7. When this was done, the angel departed from him, 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. 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, 1. How Peter came to himself, and so came himself to the knowledge of it, Act 12:11. 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 came to himself, was thoroughly awake, and found that it was not a dream, but a real thing: "Now I know of a surety, now I know alēthōs - truly, now I know that it is truth, and not an illusion of the fancy. Now I am well satisfied concerning it that the Lord Jesus hath sent his angel, for angels are subject to him and go on his errands, and by him hath delivered me out of the hands of Herod, who thought he had me fast, and so hath disappointed all the expectation of the people of the Jews, 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, perceived of a truth 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 when the Comforter comes, whom the Father will send 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. 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. (1.) He considered the thing (Act 12:12), 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. (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. (3.) There he found many that were gathered together praying, 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 men ought always to pray, and not to faint. 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 said to the seed of Jacob, Seek ye my face in vain. [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, Mat 18:19, Mat 18:20. And it was always the practice of God's praying people to unite their forces in prayer, as Ch2 20:4; Est 4:16. [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." While they are yet speaking, I will hear, Isa 65:24. Thus the angel was sent with an answer of peace to Daniel's prayer, while he was praying, Dan 9:20, Dan 9:21. Ask, and it shall be given. (4.) He knocked at the gate, and had much ado to get them to let him in (Act 12:13-16): Peter knocked at the door of the gate, 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 damsel came to hearken; 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, she opened not the gate for gladness. 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 opened not the gate. [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, "Thou art mad; 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, believed not for joy. However, she stood to it that it was he. Then said they, It is his angel, Act 12:15. First, "It is a messenger from him, that makes use of his name;" so some take it; angelos often signifies no more than a messenger. It is used of John's messengers (Luk 7:24, Luk 7:27), of Christ's, Luk 9:52. 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. Secondly, "It is his guardian angel, 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 their ward has been seen, 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 ward, 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 ward 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 good genius, 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 ministering spirits for the good of the heirs of salvation, that they have a charge concerning them, and pitch their tents round about them; 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. (5.) At length they let him in (Act 12:16): He continued knocking 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, when they saw him, they were astonished, 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. (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 beckon to them with the hand to hold their peace, and had much ado thereby to command silence, while he declared unto them how the Lord Jesus had by an angel brought him out of prison; 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 what God had done for his soul, he blesses God who had not turned away his prayer, Psa 66:16, Psa 66:20. (7.) Peter sent the account to others of his friends: Go, show these things to James, and to the brethren with him, 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. (8.) Peter had nothing more to do for the present than to shift for his own safety, which he did accordingly: He departed, and went into another place more obscure, 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. 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 (Act 12:18): As soon as it was day, and they found the prisoner gone, there was no small stir or strife, as some read it, among the soldiers, what had become of Peter; 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 (Act 12:19): Herod sought for him, and found him not. Who can find whom God hath hidden? Baruch and Jeremiah are safe, though searched for, because the Lord has hidden them, Jer 36:26. In times of public danger, all believers have God for their hiding-place, 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: Herod examined the keepers, and finding that they could give no satisfactory account how Peter got away, he commanded that they should be put to death, according to the Roman law, and that Kg1 20:39, If by any means he be missing, then shall thy life go for his life. It is probable that these keepers had been more severe with Peter than they needed to be (as the jailor, Act 16:24), 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 vex the church. 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 commanded to be put to death, 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: He went down from Judea to Cesarea, and there abode. He was vexed to the heart, as a lion disappointed of his prey; and the more because he had so much raised the expectation of the people of the Jews 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 (Antiq. 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 Caesar, and in honour of him.
Tyndale Open Study Notes
12:5 the church prayed very earnestly: God answers the earnest prayers of his people (12:6-17; see Luke 11:1-13; 18:1-8; cp. Matt 7:7-11; John 15:7; Phil 4:6-7; Jas 5:16; 1 Jn 3:22).