Act 5:26, 12:1-4, 16:1, 28, 30, 23:33 | Barnes | STEP | Verse 26. Without violence . Not by force; not by binding them. Comp. . The command of the sanhedrim was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer. , "If I be an offender, or have committed anything worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority, . For they feared the people . The people were favourable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been a tumult and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though they would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land. (a) "for they feared"

Acts 5:26

Verse 26. Without violence. Not by force; not by binding them. Comp. Mt 27:22. The command of the sanhedrim was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer. Acts 25:11, "If I be an offender, or have committed anything worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority, Rom 13:1-7.

For they feared the people. The people were favourable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been a tumult and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though they would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land.

(a) "for they feared" Mt 21:26

Acts 12:1-4

CHAPTER 12

Verse 1. Now about that time. That is, during the time that the famine existed; or the time when Barnabas and Saul went up to Jerusalem. This was probably about the fifth or sixth year of the reign of Claudius, not far from A.D. 47.

Herod the king. This was Herod Agrippa. The Syriac so renders it expressly, and the chronology requires us so to understand it. He was a grandson of Herod the Great, and one of the sons of Aristobulus, whom Herod put to death. Josephus, Ant., b. xviii, chap. 5. Herod the Great left three sons, between whom his kingdom was divided--Archelaus, Philip, and Antipas. Mt 2:19. To Philip was left Iturea and Trachonitis, see Lk 3:1; to Antipas, Galilee and Perea; and to Archelaus, Judea, Idumea, and Samaria. Archelaus, being accused of cruelty, was banished by Augustus to Vienna in Gaul, and Judea was reduced to a province, and united with Syria. When Philip died, this region was granted by the emperor Caligula to Herod Agrippa. Herod Antipas was driven as an exile also into Gaul, and then into Spain, and Herod Agrippa received also his tetrarchy. In the reign of Claudius also, the dominions of Herod Agrippa were still farther enlarged. When Caligula was slain, he was at Rome; and having ingratiated himself into the favour of Claudius, he conferred on him also Judea and Samaria, so that his dominions were equal in extent to those of his grandfather, Herod the Great. See Josephus, Ant., b. xix., chap. 5, 1.

Stretched forth his hands. A figurative expression, denoting that he laid his hands on them, or that he endeavoured violently to oppress the church.

To vex. To injure, to do evil to. κακωσαι

Certain. Some of the church. Who they were the writer immediately specifies.

(1) "stretched forth his hands" "began" (*) "vex certain" "afflict some" Verse 2. And he killed, etc. He caused to be put to death with a sword, either by beheading, or piercing him through. The Roman procurators were entrusted with authority over life, though in the time of Pilate the Jews had not this authority. James the brother of John. This was the son of Zebedee, Mt 4:21. He is commonly called James the Greater, in contradistinction from James the son of Alpheus, who is called James the Less, Mt 10:3. In this manner were the predictions of our Saviour respecting him fulfilled. Mt 20:23, "Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with."

(c) "James the brother" Mt 4:21, 20:23 Verse 3. And because he saw it pleased the Jews. This was the principle on which he acted. It was not from a sense of right; it was not to do justice, and protect the innocent; it was not to discharge the appropriate duties of a magistrate, and a king; but it was to promote his own popularity. It is probable that Agrippa would have acted in this way in any circumstances. He was ambitious, vain, and fawning; he sought, as his great principle, popularity; and he was willing to sacrifice, like many others, truth and justice to obtain this end. But there was also a particular reason for this in his case. He held his appointment under the Roman emperor. This foreign rule was always unpopular among the Jews. In order, therefore, to secure a peaceful reign, and to prevent insurrection and tumult, it was necessary for him to court their favour; to indulge their wishes, and to fall in with their prejudices. Alas! how many monarchs and rulers there have been, who were governed by no better principle, and whose sole aim has been to secure popularity, even at the expense of law, and truth and justice. That this was the character of Herod, is attested by Josephus, Ant., b. xix., chap. 8, 3: "This king (Herod Agrippa) was by nature very beneficent, and

liberal in his gifts, and very ambitious to please the

people with such large donations; and he made himself very

illustrious by the many expensive presents he made them. He

took delight in giving, and rejoiced in living with

good reputation."

To take Peter also. Peter was one of the most conspicuous men in the church. He had made himself particularly obnoxious by his severe and pungent discourses, and by his success in winning men to Christ. It was natural, therefore, that he should be the next object of attack.

The days of unleavened bread. The passover, or the seven days immediately succeeding the passover, during which they were required to eat bread without leaven, Ex 12:15-18. It was some time during this period that Herod chose to apprehend Peter.

Why this season was selected is not known. As it was, however, a season of religious solemnity, and as Herod was desirous of showing his attachment to the religious rites of the nation, (Josephus, Ant., b. xix., chap. 7, 3,) it is probable that he chose this period to show to them more impressively his purpose to oppose all false religions, and to maintain the existing establishments of the nation.

(d) "pleased the Jews" Acts 24:27 (e) "take Peter also" Jn 21:18 (f) "days of unleavened bread" 12:14,15 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 16:1

CHAPTER 16

Verse 1. Then came he. That is, Paul, in company with Silas. Luke does not give us the history of Barnabas, but confines his narrative to the journey of Paul.

To Derbe and Lystra. Acts 14:6".

And behold a certain disciple--named Timotheus. It was to this disciple that Paul afterwards addressed the two epistles which bear his name. It is evident that he was a native of one of these places, but whether of Derbe or Lystra it is impossible to determine.

The son of a certain woman, etc. Her name was Eunice, 2Ti 1:5.

And believed. And was a Christian. It is evident also that her mother was a woman of distinguished Christian piety, 2Ti 1:5. It was not lawful for a Jew to marry a woman of another nation, or to give his daughter in marriage to a Gentile, Ezr 9:12. But it is probable that this law was not regarded very strictly by the Jews who lived in the midst of heathen nations. It is evident that Timothy, at this time, was very young; for when Paul besought him to abide at Ephesus, to take charge of the church there, 1Timm 1:3, he addressed him then as a young man: 1Timm 4:12, "Let no man despise thy youth."

But his father was a Greek. Evidently a man who had not been circumcised--for had he been, Timothy would have been also.

Acts 16:28

Verse 28. Do thyself no harm. This is the solemn command of religion in his case, and in all others. It enjoins on men to do themselves no harm--by self-murder, whether by the sword, the pistol, the halter; or by intemperance, and lust, and dissipation. In all cases Christianity seeks the true welfare of man. In all cases, if it were obeyed, men would do themselves no harm. They would promote their own best interests here, and their eternal welfare hereafter.

(b) "Paul cried" Prov 24:11,12, 1Thes 5:15

Acts 16:30

Verse 30. And brought them out. From the prison.

Sirs. Greek, κυριοι, lords--an address of respect; a title usually given to masters, or owners of slaves.

What must I do to be saved? Never was a more important question asked than this. It is evident that by this question he did not refer to any danger to which he might be exposed from what had happened. For,

(1.) the apostles evidently understood him as referring to his eternal salvation, as is manifest from their answer; since to believe on the Lord Jesus would have no effect in saving him from any danger of punishment to which he might be exposed from what had occurred.

(2.) He could scarcely consider himself as exposed to punishment by the Romans. The prisoners were all safe; none had escaped, or showed any disposition to escape: and besides, for the earthquake and its effects he could not be held responsible. It is not improbable that there was much confusion in his mind. There would be a rush of many thoughts; a state of agitation, and alarm, and fear; and in view of all he would naturally ask those whom he now saw to be men sent by God, and under his protection, what he should do to obtain the favour of that great Being under whose protection he saw that they manifestly were. Perhaps the following thoughts might have gone to produce this state of agitation and alarm:

(1.) They had been designated by the Pythoness Acts 16:17 as religious teachers sent from God, and appointed to "show the way of salvation;" and in her testimony he might have been disposed to put confidence, or it might now be brought fresh to his recollection.

(2.) He manifestly saw that they were under the protection of God. A remarkable interposition--an earthquake--an event which all the heathen regarded as ominous of the presence of the Divinity--had showed this.

(3.) The guilt of their imprisonment might rush upon his mind; and he might suppose that he, the agent of the imprisonment of the servants of God, would be exposed to his displeasure.

(4.) His own guilt in attempting his own life might overwhelm him with alarm.

(5.) The whole scene was fitted to show him the need of the protection and friendship of the God that had thus interposed. In this state of agitation and alarm, the apostles directed him to the only source of peace and safety--the blood of the atonement. The feelings of an awakened sinner are often strikingly similar to those of this jailer. He is agitated, alarmed, and fearful; he sees that he is a sinner, and trembles; the sins of his life rush over his memory, and fill him with deep anxiety, and he inquires what he must do to be saved. Often too, as here, the Providence of God is the means of awakening the sinner, and of leading to this inquiry. Some alarming dispensation convinces him that God is near, and that the soul is in danger. The loss of health, property, or of a friend, may thus alarm the soul; or the presence of the pestilence, or any fearful judgment, may arrest the attention, and lead to the inquiry, "What must I do to be saved?" Reader, have you ever made this inquiry? Have you ever, like the heathen jailer at Philippi, seen yourself to be a lost sinner, and been willing to ask the way to life?

In this narrative we see the contrast which exists in periods of distress and alarm between Christians and sinners. The guilty jailer was all agitation, fear, distress, and terror; the apostles all peace, calmness, joy. The one was filled with thoughts of self-murder; the others intent on saving life and doing good. This difference is to be traced to religion. It was confidence in God that gave peace to them; it was the want of that which led to agitation and alarm in him. It is so still. In the trying scenes of this life the same difference is still seen. In bereavements, in sickness, in times of pestilence, in death, it is still so. The Christian is calm, the sinner is agitated and alarmed. The Christian can pass through such scenes with peace and joy; to the sinner they are scenes of terror and of dread. And thus it will be beyond the grave. In the morning of the resurrection the Christian will rise with joy and triumph; the sinner with fear and horror. And thus at the judgment-seat. Calm and serene, the saint shall witness the solemnities of that day, and triumphantly hail the Judge as his friend: fearful and trembling, the sinner shall regard these solemnities, and with a soul filled with horror, shall listen to the sentence that consigns him to eternal woe! With what solicitude, then, should we seek, without delay, an interest in that religion which alone can give peace to the soul!

(e) "must I do?" Jer 5:22

Acts 23:33

Verse 33.

(e) "epistle" Acts 23:25-30