Acts 4:3

Verse 3. Put them in hold. That is, they took them into custody, or into safe keeping. Probably they committed them to the care of a guard.

Eventide. Evening. It was not convenient to assemble the council at night. This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the sanhedrim at that hour.

(*) "put them in hold" "In prison" (+) "eventide" "Evening"

Acts 5:18

Verse 18. The common prison. The public prison; or the prison for the keeping of common and notorious offenders.

(d) "common prison" Acts 12:5-7, 16:23-27

Acts 12:4

Verse 4. And when he had apprehended him. When he had taken or arrested him.

He put him in prison. During the solemnities of this religious festival, it would have been deemed improper to have engaged in the trial of a supposed criminal. The minds of the people were expected to be devoted solely to the solemnities of religion; and hence Herod chose to retain him in custody until the passover had ended.

To four quaternions of soldiers. A quaternion was a company of four; consequently the whole number employed here was sixteen. The Romans divided the night into four watches, so that the guards could be relieved; those who were on guard occupying three hours, and being then relieved. Of the four who were on guard, two were with Peter in the prison, Acts 12:6, and two kept watch before the door of the prison. The utmost precaution was thus taken that he should not escape; and Herod thus gave the most ample assurance to the Jews of his intention to secure Peter, and to bring him to trial.

Intending after Easter. There never was a more absurd or unhappy translation than this. The original is simply after the Passover, μετατοπασχα. The word Easter now denotes the festival observed by many Christian churches in honour of the resurrection of the Saviour. But the original has no reference to that; nor is there the slightest evidence that any such festival was observed at the time when this book was written. The translation is not only unhappy, as it does not convey at all the meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the times of the apostles. The word Easter is of Saxon origin, and is supposed to be derived from Eostre, the goddess of love, or the Venus of the North, in honour of whom a festival was celebrated by our pagan ancestors in the month of April. (Webster.) As this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honour of the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term Easter is used frequently to translate the word Passover. In the translation by Wicliffe, the word paske, i.e., passover, is used. But Tindal and Coverdale used the word Easter, and hence it has very improperly crept into our translation. (Clark.)

To bring him forth to the people. That is, evidently, to put him publicly to death to gratify them. The providence of God, in regard to Peter, is thus remarkable. Instead of his being put suddenly to death, as was James, he was reserved for future trial; and thus an abundant opportunity was given for the prayers of the church, and for his consequent release.

Acts 16:24

Verse 24. Thrust them into the inner prison. Into the most retired and secure part of the prison. The cells in the interior of the prison would be regarded as more safe, being doubtless more protected, and the difficulty of escape would be greater.

And made their feet fast in the stocks. Greek, And made their feet secure to wood. The word stocks, with us, denotes a machine made of two pieces of timber, between which the feet of the criminals are placed, and in which they are thus made secure. The account here does not imply necessarily that they were secured precisely in this way, but that they were fastened or secured by the feet, probably by cords, to a piece or beam of wood, so that they could not escape. It is supposed that the legs of the prisoners were bound to large pieces of wood, which not only encumbered them, but which often were so placed as to extend their feet to a considerable distance. In this condition it might be necessary for them to lie on their backs; and if this, as is probable, was on the cold ground, after their severe scourging, their sufferings must have been very great. Yet in the midst of this they sang praises to God.

Revelation of John 2:10

Verse 10. Fear none of those things which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here represents Satan, or the devil--another name of the same being--as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Acts 12:3-4, 16:23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Compare Barnes on "1Pe 1:6-7".

And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. Compare Gen 24:55, 1Sam 25:38, Dan 1:12,14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or repining?

Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of every one who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Compare 2Ti 4:8.

And I will give thee a crown of life. Jas 1:12. Compare 1Pet 5:4, 1Cor 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Rev 2:7,) but the same thing substantially is promised theme happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

(b) "faithful" Mt 10:22 (c) "crown" Jas 1:12
Copyright information for Barnes