Herod’s persecution. Peter’s deliverance by an angel. Herod’s punishment.
Herod the first king that persecuted the Church, hauing at Hierusalem (vvhen Barnabas and Saul vvere there vvith the collation of the Antiochians) killed Iames the Apostle, 3 and to please the levves imprisoned Peter vvith the minde to kil him also, but frustrate by an Angel sent of God at the continual praiers of the Church made for her cheefe Pastor, 19 being puffed vp vvith such pride that at Casarea he refuseth not to be honoured as God: 23 is miraculously striken of Gods Angel. 24 And so after the persecutors death, the Churches preaching prospereth excedingly.
1And at the same time, Herod the king stretched forth his hands, to afflict some of the church.In quel tempo medesimo il re Erode cominciò a maltrattare alcuni della Chiesa.AND at the same time Herod the king set his hādes, to afflicte certaine of the Church.Eodem autem tempore misit Herodes rex manus, ut affligeret quosdam de ecclesia. 2And he killed James, the brother of John, With the sword.E uccise di spada Giacomo fratello di Giovanni.And he killed Iames the brother of Iohn vvith the svvord.Occidit autem Jacobum fratrem Joannis gladio. 3And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes.E vedendo, che ciò dava piacere a' Giudei, aggiunse di far catturare anche Pietro. Ed erano i giorni degli azzimi.And seing that it pleased the Ievves, he added to apprehend Peter also. And it vvas the daies of the Azymes.Videns autem quia placeret Judæis, apposuit ut apprehenderet et Petrum. Erant autem dies Azymorum. 4And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers, to be kept, intending, after the pasch, to bring him forth to the people.E avutolo nelle mani, lo mise in prigione, dandolo in guardia a quattro quartine di soldati, volendo dopo la Pasqua presentarlo al popolo.Vvhom vvhen he had apprehended, he cast into prison, deliuering him to foure quaterniōs of souldiars to be kept, meaning after the Pasche to bring him forth to the people.Quem cum apprehendisset, misit in carcerem, tradens quatuor quaternionibus militum custodiendum, volens post Pascha producere eum populo. 5Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.Pietro adunque era custodito nella prigione. Ma orazioni continua facevasi a Dio dalla Chiesa per lui.And Peter in deede vvas kept in prison. But praier vvas made of the Church vvithout intermission vnto God for him.Et Petrus quidem servabatur in carcere. Oratio autem fiebant sine intermissione ab ecclesia ad Deum pro eo. 6And when Herod would have brought him forth, the same night, Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.Ma quando Erode stava per presentarlo, la notte stessa Pietro dormiva in mezzo a due soldati, legato con due catene: e le guardie alla porta custodivano la prigione.And vvhen Herod vvould haue brought him forth, the same night Peter vvas sleeping betvvene tvvo souldiars, bound vvith tvvo chaines: and the keepers before the doore kept the prison.Cum autem producturus eum esset Herodes, in ipsa nocte erat Petrus dormiens inter duos milites, vinctus catenis duabus: et custodes ante ostium custodiebant carcerem.
7And behold an angel of the Lord stood by him and a light shined in the room. And he, striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.Ed ecco, che sopraggiunse un Angelo del Signore, e splendè una luce nell'abitazione: e percosso Pietro nel fianco (l'Angelo) lo risvegliò, dicendo: Levati su prestamente. E caddero dalle mani di lui le catene.And behold an Angel of our Lord stoode in presence: and light shined in the house: and striking Peters side, he raised him, saying, Arise quickely. And the chaines fel from his handes.Et ecce angelus Domini astitit, et lumen refulsit in habitaculo: percussoque latere Petri, excitavit eum, dicens: Surge velociter. Et ceciderunt catenæ de manibus ejus. 8And the angel said to him: Gird thyself and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee and follow me,E l'Angelo gli disse: Cingiti, e legati i tuoi sandali. Ed egli fece così. E gli disse: Buttati addosso il tuo pallio, e seguimi.And the Angel said to him, Gird thee, and put on thy shoes. And he did so. And he said to him, Put thy garment about thee, & folovv me.Dixit autem angelus ad eum: Præcingere, et calcea te caligas tuas. Et fecit sic. Et dixit illi: Circumda tibi vestimentum tuum, et sequere me. 9And going out, he followed him. And he knew not that it was true which was done by the angel: but thought he saw a vision.Ed egli uscendo lo seguiva, e non sapeva, che fosse vero quello, che faceasi dall'Angelo: ma si credea di vedere una visione.And going forth he folovved him, & he knew not that it vvas true vvhich vvas done by the Angel: but he thought that he savv a vision.Et exiens sequebatur eum, et nesciebat quia verum est, quod fiebat per angelum: existimabat autem se visum videre. 10And passing through the first and the second ward, they came to the iron gate that leadeth to the city which of itself opened to them. And going out, they passed on through one street. And immediately the angel departed from him.E passata la prima, e la seconda guardia, giunsero alla porta di ferro, che mette in città: la quale s'aprì loro da se medesima. E usciti fuora andarono avanti una contrada: e subitamente si partì da lui l'Angelo.And passing through the first & the second vvatch, they came to the yron gate that leadeth to the citie, vvhich of it self opened to them. And going out, they vvent forvvard one streate: and incontinent the Angel departed from him.Transeuntes autem primam et secundam custodiam, venerunt ad portam ferream, quæ ducit ad civitatem: quæ ultro aperta est eis. Et exeuntes processerunt vicum unum: et continuo discessit angelus ab eo.
11And Peter coming to himself, said: Now I know in very deed that the Lord hath sent his angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews.E Pietro rientrato in se, disse: Adesso veramente so, che il Signore ha mandato il suo Angelo, e mi ha tratto dalle mani di Erode, e da tutto quello, che si aspettava il popolo de' Giudei.And Peter returning to him self, said: Novv I knovv in very deede that our Lord hath sent his Angel, and deliuered me out of Herods hand, & from al the expectation of the people of the Ievves.Et Petrus ad se reversus, dixit: Nunc scio vere quia misit Dominus angelum suum, et eripuit me de manu Herodis, et de omni exspectatione plebis Judæorum. 12And considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying.E considerata la cosa, andò alla casa di Maria madre di Giovanni soprannominato Marco, dove stavano congregati molti, e facevano orazione.And considering, he came to the house of Marie the mother of Iohn, vvho vvas surnamed Marke, vvhere many vvere gathered and praying.Consideransque venit ad domum Mariæ matris Joannis, qui cognominatus est Marcus, ubi erant multi congregati, et orantes. 13And when he knocked at the door of the gate, a damsel came to hearken, whose name was Rhode.E avendo egli picchiato all'uscio del cortile, una fanciulla per nome Rode andò a prendere l'imbasciata.And vvhen he knocked at the doore of the gate, there came forth a vvenche to see, named Rhodè.Pulsante autem eo ostium januæ, processit puella ad audiendum, nomine Rhode. 14And as soon as she knew Peter’s voice, she opened not the gate for joy: but running in she told that Peter stood before the gate.E riconosciuta la voce di Pietro, per l'allegrezza non aprì la porta, ma correndo dentro diede la nuova, che Pietro era alla porta.And as she knew Peters voice, for ioy she opened not the gate, but running in she told that Peter stoode before the gate.Et ut cognovit vocem Petri, præ gaudio non aperuit januam, sed intro currens nuntiavit stare Petrum ante januam. 15But they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel.Ma quelli le dissero: Tu se' impazzita. Ella però asseriva, che era così. Ed eglino dissero: Egli è il suo Angelo.But they said to her, Thou art mad. But she affirmed that it vvas so. But they said, It is his Angel.At illi dixerunt ad eam: Insanis. Illa autem affirmabat sic se habere. Illi autem dicebant: Angelus ejus est.
16But Peter continued knocking. And when they had opened, they saw him and were astonished.Ma Pietro continuava a picchiare. E aperto che ebbero, lo videro, e rimasero stupefatti.And Peter cōtinued knocking. And vvhē they had opened, they savv him, & vvere astonied.Petrus autem perseverabat pulsans. Cum autem aperuissent, viderunt eum, et obstupuerunt. 17But he, beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison. And he said: Tell these things to James and to the brethren. And going out, he went into another place.Ma fatto lor segno con mano, che si tacessero, raccontò, in qual modo il Signore lo avesse cavato di prigione, e disse: Fate saper queste cose a Giacomo, ed ai fratelli. E partitosi andò altrove,And beckening vvith his hand to them, that they should hold their peace, he told hovv our Lord had brought him out of prison, and he said, Tel these things to Iames & to the brethren. And going forth he vvent into an other place.Annuens autem eis manu ut tacerent, narravit quomodo Dominus eduxisset eum de carcere, dixitque: Nuntiate Jacobo et fratribus hæc. Et egressus abiit in alium locum. 18Now when day was come, there was no small stir among the soldiers, what was become of Peter.Ma fattosi giorno, era non piccol rumore tra' soldati sopra quel, che fosse, seguito di Pietro.And when day vvas come, there vvas no litle a doe betvvene the souldiars, vvhat vvas become of Peter.Facta autem die, erat non parva turbatio inter milites, quidnam factum esset de Petro. 19And when Herod had sought for him and found him not, having examined the keepers, he commanded they should be put to death. And going down from Judea to Cæsarea, he abode there.Ed Erode, fatto cercar di lui, nè avendolo trovato, disaminati i custodi, comandò, che fosser menati (alla morte): e andato dalla Giudea a Cesarea, quivi si fermò.And Herod, vvhen he had sought him, and had not found, making inquisitiō of the keepers, cōmaūded them to be led avvay: & going dovvne frō Ievvrie into Caesaréa, there he abode.Herodes autem cum requisisset eum et non invenisset, inquisitione facta de custodibus, jussit eos duci: descendensque a Judæa in Cæsaream, ibi commoratus est. 20And he was angry with the Tyrians and the Sidonians. But they with one accord came to him: and, having gained Blastus who was the king’s chamberlain, they desired peace, because their countries were nourished by him.Era egli irato co' Tiri, e co' Sidonj. Ma questi di comune consenso andaron da lui, e col favore di Blasto cameriere del re domandavano pace, perché egli dava al loro paese onde sussistere.And he vvas angrie vvith the Tyrians and the Sidonians. But they vvith one accord came to him, and persuading Blastus that vvas cheefe of the kings chamber, they desired peace, for that their countries vvere nourished by him.Erat autem iratus Tyriis et Sidonis. At illi unanimes venerunt ad eum, et persuaso Blasto, qui erat super cubiculum regis, postulabant pacem, eo quod alerentur regiones eorum ab illo.
21And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat and made an oration to them.E il dì stabilito Erode vestito di abito reale, e sedendo sul trono, parlamentava con essi.And vpon a day appointed, Herod being araied vvith kingly attire, sate in the iudgement seate, and made an oration to them.Statuto autem die Herodes vestitus veste regia sedit pro tribunali, et concionabatur ad eos. 22And the people made acclamation, saying: It is the voice of a god, and not of a man.E il popolo acclamava: Voce di un Dio, e non di un uomo.And the people made acclamation, The voices of a God, & not of a man.Populus autem acclamabat: Dei voces, et non hominis. 23And forthwith an angel of the Lord struck him, because he had not given the honour to God: and, being eaten up by worms, he gave up the ghost.Ma subitamente l'Angelo del Signore lo percosse, perché non avea dato gloria a Dio: e roso da' vermi, spirò.And forthvvith an Angel of our Lord strooke him, because he had not giuen the honour to God: and being consumed of vvormes, he gaue vp the ghost.Confestim autem percussit eum angelus Domini, eo quod non dedisset honorem Deo: et consumptus a vermibus, expiravit. 24But the word of the Lord increased and multiplied.Ma la parola di Dio cresceva, e fruttificava.But the vvord of our Lord increased and multiplied.Verbum autem Domini crescebat, et multiplicabatur. 25And Barnabas and Saul, returned from Jerusalem, having fulfilled their ministry, taking with them John who was surnamed Mark.E Barnaba, e Saul, ritornaron da Gerusalemme adempiuto il lor ministero, avendo condotto seco Giovanni soprannominato Marco.And Barnabas and Saul returned from Hierusalem, hauing accomplished their ministerie, taking vvith them Iohn that vvas surnamed Marke.Barnabas autem et Saulus reversi sunt ab Jerosolymis expleto ministerio assumpto Joanne, qui cognominatus est Marcus.
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about the year A.D. 42.
Witham
Herod. Agrippa, made king by the emperor Caius. See Josephus 6:18. Jewish Antiquities, ch. VIII. and lib. XIX. Acts 5. put to death James the great, brother to John. (Witham)
Bible de Vence
This man was the same as Agrippa, by which name he is most commonly known. He was brother to the famous Herodias, who was the cause of St. John the Baptist's decollation, (Calmet) and son-in-law of Herod the Great, by his father Aristobulus. (Bible de Vence)
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St. James the elder, brother of St. John the evangelist.
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Menochius
The days of the azymes. By this we may know about the time when St. James was executed. Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day. They would not damp the joy of the solemnity by such actions. (Menochius)
Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James. In their preface they say, that the Catholics keep the words, azymes, holocaust, pasch, etc. in their version, purposely "to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood." See the splendid Oxford edit. an. 1770.
So far from this, we open the window, to let in the light; we break the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and humble may get to the water of life. If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, etc.
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To four files of soldiers.[Ver. 4. Quatuor quaternionibus, tessarsi tetradiois stratioton.] To four times four soldiers, or to sixteen soldiers, each band or file consisting of four.
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With these two chains, according to the Roman custom, St. Peter must have been fastened to the two soldiers, that guarded him. Yet Peter slept secure, trusting in that Providence which sleepeth not.
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Haydock
An Angel. This was probably his Angel guardian. It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel. (Haydock)
St. Bernard
St. Bernard, on these words of the psalm, he has given his Angels charge over thee, thus expresses himself: Wonderful condescension! and truly great love! He has given his Angels charge over thee, to guard thee in all thy ways. What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him! What reverence, devotion, and confidence, should this word inspire in us! Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present. In every abode, in every place, respect his presence. Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons. What have we to fear under such guides? They cannot be overcome nor seduced; much less can they lead us astray. They are faithful, they are prudent, they are powerful. Why do we fear? Let us follow them; let us stick close to them; and we shall dwell under the protection of the God of heaven. If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, etc. (St. Bernard, Serm. in Psalm. Qui. habitat.)
Witham
A light shined in the room. To Peter only; not to the rest. (Witham)
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Witham
Peter coming to himself. Being now sensible that all was true. (Witham)
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Witham
And considering or reflecting, what was best to be done. (Witham)
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Thou art mad, or talkest idly.
Witham
Then said they, it is his Angel. It seems ridiculous to translate here a messenger. Does a messenger speak with the very voice of him that sends him? St. Chrysostom[Ver. 15. It is his Angel. St. Chrysostom on these words, hom. xxvi. Ex hoc verum est quod unusquisque Angelum habet; alethes oti ekastos Aggelon echei.] and others on this place observe, that they believed that every one, at least of the faithful, hath a good Angel. (Witham)
"If proper Angels," saith St. Chrysostom, (T. 3:hom. 7. in laud. Paul.) "be deputed by our Lord to such as have only charge of their own existence, (as Israel said, Genesis 48:16. the Angel that delivereth me from all evils, bless these boys) much more are super-human spirits at hand to help those unto whom the charge and burden of the world is committed." Such persons as can believe that God permits evil spirits to tempt us, can find no difficulty surely in believing that the same good, just, and merciful Creator will permit good spirits to guide, protect, and assist us. Repeated proofs of both are found in holy writ. The learned Protestant commentator, Polus, on this text, says: Hujusmodi visis assueverat eo tempore Ecclesia, quae etiam novit fideles praesidio angelorum esse circumseptos. The Church at that period had been accustomed to similar apparitions, nor is she ignorant that the faithful are secured by the protection of Angels. (T. 4:p. 1494.)
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Witham
He went into another place. Did not think fit to stay in the city of Jerusalem. St. Chrysostom takes notice, that upon another occasion, when he was delivered by an Angel out of prison, he went boldly the next day, and preached in the temple. (chap. 5:19.) but there he was ordered by an Angel so to do; now to stay without such orders, would have been rashly to expose himself, and in a manner tempting God. (Witham)
St. Chrysostom
Peter retired to another place, that he might not rashly expose himself to future danger. It is not just to depend on supernatural assistance, when human means are adequate to the effect. (St. Chrysostom, hom. xxvi.)
Bristow
St. Peter desires they will announce his miraculous deliverance to James, the then bishop of Jerusalem, and to the Christians, that they might see the effect of their prayers for him. St. James had, beyond a doubt, ordered general supplications to be made by all the brethren for St. Peter. (Bristow)
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Witham
Should be led[Ver. 19. Jussit eos duci, apachthenai.] away to punishment or death, according to the sense both of the Latin and Greek text. (Witham)
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about the year A.D. 42.
Jewish Antiquities
Struck him. Josephus relates, that when Herod saw he must die, he replied to the flatteries of the people, "See, he whom you call a god, is snatched out of life, in spite of himself. The necessity of suffering death proves the falsity of your words; but we must submit to the will of God." (Jewish Antiquities, lib. xvii. Acts 9. and The Jewish War, lib. 1:chap. 21.)
Haydock
Princes may take warning from this example, not to take delight in the praises and flatteries of their subjects, so as to forget themselves to be men, and the God of heaven to be the supreme Lord of all, to whose just tribunal princes and subjects are equally amenable. (Haydock)
Witham
Eaten up by worms. A visible judgment of God, for his pride and vanity. (Witham)
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Calmet
This John Mark, the companion of Sts. Paul and Barnabas, was not the evangelist who bore that name; but a cousin of Barnabas, son of Mary, in whose house the apostles generally assembled at Jerusalem. (Calmet)
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Azymes.... The festival of the unleavened bread, or the pasch, which answers to our Easter.
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As Peters person vvas more notorious then others, & therfore better garded then other, for feare he should escape: so Gods prouidence in preseruing & deliuering him for the longer gouernment of his Church, is very maruelous.
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5. Praier vvas made.] The Church praied incessantly for her cheefe Pastor, and was heard of God: and al Christian people are vvarned thereby to pray for their Bishopes and Pastors in prison.
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6. Tvvo chaines.] S. Peters chaines. These chaines are famous for miracles, and vvere brought from Hierusalem to Rome by Eudoxia the Emperesse, vvife to Theodosius the yonger, vvhere they vvere matched & placed vvith an other chaine that the same Apostle vvas tied with by Nero, & a Church foūded therevpon, named Petri ad vincula, Vvhere they are religiously kept and reuerenced vntil this day, and there is a Feast in the vvhole Church for the same, the first of August, vvhich vve call, Lammas day.
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It is much for the praise of these good Christians that the assemble to Gods seruice & praier was kept in their houses in the time of persecution, & that the Apostle came thither straight out of prison, as his first refuge, as now Christian people doe much to their cōmendatiō, in places where Heresie doth reigne.
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15. His Angel] If proper Angels (saith S. Chrysostom) be deputed by our Lord to such as haue only charge of their ovvne life, Patronage of Angels. (as one of the iust said, Gen. 41, 16. The Angel vvhich hath deliuered me from my youth vpvvard) much more are supernal Spirits at hand to helpe them vnto vvhom the charge and burden of the vvorld is committed. Chrys. in laud. Pauli. ho. 7. to. 3.
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17. Tel Iames.] Publike praier for S. Peter the head. He vvilleth them to shevv this to S. Iames Bishop of Hierusalem and to the Christians, that they might see the effect of their praiers for him, & giue God thankes, for S. Iames no doubt published cōmon praier for S. Peter.
Though God had so miraculously deliuered him, yet he would not tēpt God by tarying among his persecutors, but accordīg to Christes cōmaundement fled for a time.
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Princes that take delite in the flattery and praises of the people, so much that they forget them selues to be mē, & to giue the honour to God, may be warned by this example.
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Concordance Act. 11, 29.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.9.1
1. “ Now about that time” (it is clear that he means the time of Claudius) “Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
(Recapitulation.) “At that time,” it says, “Herod the king stretched forth his hands to afflict certain of the Church.” (
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Tertullian † AD 220 Scorpiace 15
… That Peter is struck, that Stephen is overwhelmed by stones , that James is slain
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.4
… But there were two Jameses: one called the Just, who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller, and another who was beheaded.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.5.2
2. For the Jews after the ascension of our Saviour, in addition to their crime against him, had been devising as many plots as they could against his apostles. First Stephen was stoned to death by them, and after him James, the son of Zebedee and the brother of John, was beheaded,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… 1 .) Like a wild beast, he attacked all indiscriminately and without consideration. This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.1
… Surely the disciples followed Him also as their Master. But if it is to be understood only in reference to his suffering, was Peter the only one that suffered for the truth of Christianity? Was there not present there amongst those seven, another son of Zebedee, the brother of John, who, after His ascension, is plainly recorded to have been slain by Herod?
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —And when we read in the Acts how Herod slew James the brother of John with a sword,
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.9.4
4. And then, as the divine Scripture says,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.14.6
6. But this did not last long. For immediately, during the reign of Claudius, the all-good and gracious Providence, which watches over all things, led Peter, that strongest and greatest of the apostles, and the one who on account of his virtue was the speaker for all the others, to Rome
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… ( a ) And how was it he did not kill Peter immediately? It mentions the reason: “it was the day of unleavened bread:” and he wished rather to make a display ( ἐκπομπεὕσαι ) with the killing of him. “And when he saw it pleased the Jews.” (
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Polycrates of Ephesus † AD 196 Polycrates, Bishop of Ephesus 1
… He seems to have presided over a synod of Asiatic bishops ( a.d. 196) which came together to consider this matter of the Paschal feast. It is surely noteworthy that nobody doubted that it was kept by a Christian and Apostolic ordinance. So St. Paul argues from its Christian observance, in his rebuke of the Corinthians.
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 13
… look not behind thee.” Let them recall to their minds also how Peter, the chief of the apostles, “was thrown into prison, and delivered to four quaternions of soldiers to keep him;”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.12
12. The Apostle Peter also gives you an example of either case.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… On whose behalf was it, that he gratified them by doing murders thus without plan or reason? “And it was the day of unleavened bread.” Again, the idle preciseness of the Jews: to kill indeed they forbade not, but at such a time they did such things! “Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers.” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 131
… But grant that, as even their own argument contends, the Godhead was impassible, and the passion was real, let them beware of denying that which suffered, lest they deny with it the reality of the passion; for if that which suffers does not exist, then the passion is unreal. Now for any one who likes to open the quaternion
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… So by every possible consideration he is desirous to soften them. For even greatness of number hath power, when there is virtue withal. And truly the Scripture elsewhere also showeth this plainly, where it saith, “But prayer was made earnestly of the Church unto God for him:” (
St John Chrysostom † AD 407 Homilies on Ephesians 24
… “With boldness,” he proceeds, “to make known the mystery of the Gospel”; that is, that I may answer for myself in its defense, as I ought. And art thou bound in thy chain, and still needest the aid of others? Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless “was prayer made earnestly for him.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… but we are always in need of it, if we think rightly. Paul did not say, what need have I of prayer? and yet those who prayed were not worthy of him, or rather not equal to him; and you say, what need have I of prayer? Peter did not say, What need have I of prayer, for “prayer,” it says, “was made earnestly of the Church unto God for him.” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
Do you observe Paul constantly seeking these prayers? Do you hear that thus Peter was delivered from prison, when fervent prayer was made for him? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
… 11 ); and, “They had all one heart and [one] soul.” ( Acts iv. 32 .) And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. “And earnest prayer” (it is said) was “made by” the people. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… thus do they rake up the smouldering embers of wrath, doing things intolerable. Mark how Peter slept. (
St John Chrysostom † AD 407 Homilies on Ephesians 8
Peter also was counted worthy of this chain; for he, we read, was bound, and delivered to soldiers, and was sleeping. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “And when Herod,” etc. ( v. 6 .) See Peter sleeping, and not in distress or fear! That same night, after which he was to be brought forth, he slept, having cast all upon God. “Between two soldiers, bound with two chains.” (comp. 1 Pet. v. 7 .) Mark, how strict the ward! “And says, Arise.” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… So that though there were no stripes to torture him, yet was there the anticipation of the future to distress him. And mark too the miracle there. “Behold, an angel of the Lord,” it is related, “stood by him, and a light shined in the cell; and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.21
… but the Three Children He so delivered, that even the carnal were confounded; but the Maccabees therefore He delivered not so, that those who persecuted them should go into greater torments, while they thought that they had overcome God’s Martyrs. He delivered Peter, when the Angel came unto him being in prison, and said, “Arise, and go forth,”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… and they would not even have been thought human beings. But in the case of Stephen, what did He not do? Did He not show them his face as it had been the face of an angel? But what in short did He leave undone here also? “And the angel said to him, Gird thyself, and bind on thy sandals.” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… but thought he saw a vision. And when they were past the first and the second ward, they came unto the iron gate, that leadeth unto the city, which opened to them of his own accord; and they went out, and passed on through one street; and straightway the angel departed from him.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… Christ said, “Provide neither gold nor silver, neither two coats, neither shoes, nor girdle, nor yet staves.” ( Matt. x. 9, 10 .) What then? tell me, did Peter transgress this command? Surely he did so, in having a girdle and a garment, and shoes, for listen to the words of the Angel, “Gird thyself, and bind on thy sandals.” (
St Jerome † AD 420 Against the Pelagians 2
Acts xii. 8 . The angel bids Peter to bind on his sandals.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.1
… being both a beginning and an ending, we know by the testimony of the Evangelist that “the same John had his raiment of camel’s hair and a girdle of skin about his loins.” When Peter also had been put in prison by Herod and was to be brought forth to be slain on the next day, when the angel stood by him he was charged: “Gird thyself and put on thy shoes.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… where are the heretics?—let them answer. “And the Angel said unto him,” etc. ( v. 8 ) by this also convincing him that it is no fancy: to this end he bids him gird himself and put on his shoes, that he may shake off his sleep, and know that it is real. ( a ) ( e ) “And he wist not that it was true that was done by the Angel, but thought he saw a vision” (
St Augustine of Hippo † AD 430 The Enchiridion 20
… through the bodily senses, other appearances of a similar kind present themselves, which we perceive in the spirit, but think we perceive in the body, or perceive in the body, but think we perceive in the spirit (such a mistake as the Apostle Peter made when the angel suddenly freed him from his chains and imprisonment, and he thought he saw a vision
St Augustine of Hippo † AD 430 The Enchiridion 21
… nor did the Apostle Peter deviate from this way, when, thinking that he saw a vision, he so mistook one thing for another, that, till the angel who delivered him had departed from him, he did not distinguish the real objects among which he was moving from the visionary objects of a dream;
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… 9, 10 .) Behold, a second miracle. “And they went out, and passed on through one street; and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… 10 ): and yet the things that had happened within (the prison) were more marvellous: but this was now more after the manner of man. “And having gone out, they went along one street and immediately (all ‘until’) the Angel departed from him.” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.15
… And so greatly did the splendor of piety illumine the minds of Peter’s hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
15. For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled. “And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… great Peter, first of the Apostles, when he was loosed from his chains and had escaped from the hands of Herod, came to the house of John, who was surnamed Mark, and after removing the anxiety of his friends by his visit and bidding them maintain silence, betook himself to another house in the endeavour to conceal himself more effectually by the removal.
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Origen † AD 254 Origen's Commentary on Matthew 13.28
… but when they who were gathered together in the house wondered, and thought that it was quite impossible that Peter verily stood before the gate, they said, It is his angel.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… The former was held in a house, before any one has come over, and before they themselves have wrought anything; this, when all are wondering, and the healed man is standing by; when none doubt, as in the other case where some said “These men are full of new wine.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter’s voice, she opened not the gate for gladness,”—Mark even the servant-girls, how full of piety they are,—“but ran in, and told how Peter stood before the gate.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “But ran in,” etc. just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed. “And they said unto her, Thou art mad: but she constantly affirmed that it was even so: then said they, It is his Angel.” ( v. 15 .) This is a truth, that each man has an Angel.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “But ran in,” etc. just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed. “And they said unto her, Thou art mad: but she constantly affirmed that it was even so: then said they, It is his Angel.” (
St John Chrysostom † AD 407 Homilies on Colossians 3
… xviii. 10 .) For each believer hath an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, “The Angel that feedeth me, and delivereth me from my youth.”
John Cassian † AD 435 The Conferences of John Cassian 8.17
… “Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of thy Father which is in heaven:” and this also: “the angel of the Lord shall encamp round about them that fear Him, and deliver them.” Moreover this also which is said in the Acts of the Apostles, of Peter, that “it is his angel.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
“So Peter was kept in the prison,” etc. ( v. 5 .) They, being at large, were at prayer: he, bound, was in sleep. “And he wist not that it was true.” ( v. 9 .) If he thought it was true that was happening, he would have been astonished, he would not have remembered
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St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 13
… And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… Had it been the Angel, he would have knocked at the door, would not have retired to another place. And
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
(Recapitulation.) “And when it was day,” etc. (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… But he did not use the boon aright. “Now as soon as it was day,” it continues, “there was no small stir among the soldiers, what was become of Peter.” And what then? Herod makes strict inquiry into the matter, “and he examined the guards,” it is related, “and commanded that they should be put to death.” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.10.1
1. The consequences of the king’s undertaking against the apostles were not long deferred, but the avenging minister of divine justice overtook him immediately after his plots against them, as the Book of Acts records.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
… In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… but now, seeming to be in a dream, he was free from perturbation. “When,” it says, “they were past the first and the second ward”—see also how strong the guard was—“they came unto the iron gate.” ( v. 10 .) “Now know I that the Lord hath sent His Angel.” ( v. 11 .) Why is not this effected by themselves?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… And then neither had the chains been broken, nor were they loosed. He ought to have seen, that the thing was of God, and no work of man. “And he went down from Judea to Cæsarea, and there abode. And Herod was highly displeased with them of Tyre and Sidon,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, ‘It is the voice of a god, and not of a man,’ And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… “And,” it says, “having made Blastus the king’s chamberlain their friend, they desired peace; because their country was nourished by the king’s country.” ( v. 20, 21 .) For probably there was a famine. “And on a set day,” etc. (Joseph. Ant. xix.) Josephus also says this, that he fell into a lingering disease. Now the generality were not aware of this,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
Moreover while Herod on hearing the cry “It is the voice of a god and not of a man,” inasmuch as “he gave not God the glory, burst in sunder, and all his bowels gushed out” (
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Tertullian † AD 220 To Scapula 3
… You have the astrologers, consult them about it. We can point you also to the deaths of some provincial rulers, who in their last hours had painful memories of their sin in persecuting the followers of Christ.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.10.1
… And when all the multitude applauded the speech, as if it were the voice of a god and not of a man, the Scripture relates that an angel of the Lord smote him, and being eaten of worms he gave up the ghost.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… οἱ κολακεύοντες ). Observe again, while both parties deserve punishment, this man is punished. For this is not the time of judgment, but He punishes him that had most to answer for, leaving the others to profit by this man’s fate. “And the word of God,” it says, “grew,” i.e. in consequence of this, “and multiplied.” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.5
5. Luke also in the Acts speaks of his friends, and mentions them by name.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… “And the word of God,” it says, “grew,” i.e. in consequence of this, “and multiplied.” ( v. 24 .) Do you mark God’s providential management? “But Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 3
Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows , though the apostles had said, ( Acts vi. 2 .) “it is not fit that we should leave the Word of God and serve tables,” he discharged the office (
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1. NOW AT THAT SAME TIME, — namely at the beginning of the second year of Claudius and the year 43 of Christ, when the famine began, as I said at the end of the preceding chapter. HERODES, — not the Ascalonite, who killed the infants at the birth of Christ; nor Antipas, who beheaded John the Baptist and mocked Christ: but Agrippa, son of Aristobulus, son of Herod the Ascalonite. Thus the Syrian and Eusebius, book II, chapter V. He is called king, not tetrarch, because he had obtained the kingdom and the name of king from Caius Caligula the Emperor, because under Tiberius Caesar, being familiar with Caius, he had wished for Tiberius a swift death, so that Caius as his grandson might succeed him in the empire, and therefore was thrust by Tiberius into prison: whence soon after Tiberius died, Caius succeeding, freed Agrippa from prison and made him king of Judaea, as Josephus relates, book XVIII, chapter VIII, and book XIX, chapter V. Note: There were four Herods: the first, the Ascalonite; the second, Antipas, son of the Ascalonite; the third, this Agrippa, nephew of Antipas on his father's side; the fourth, Agrippa the younger, son of this elder one, of whom chapter XXV, 10, who was at the time of the destruction of Jerusalem, to whom Josephus dedicated his Jewish history. THAT HE MIGHT AFFLICT. — Because, as Josephus testifies, he was most zealous for the Judaism of the Jews, and from Caius along with the kingdom he had also obtained the right over sacred matters, the temple and the priesthood. So much was he dear to Caius on account of the empire wished for and predicted to him, that Caius being made Emperor, soon gave to Agrippa a golden chain, equal in weight to the iron one with which Tiberius had burdened and bound him, says Josephus, book XIX, chapter V. It appears that Agrippa learned cruelty at Rome from Tiberius Caesar, by whom he was cast into chains, and by Caius was raised to the kingdom: just as Tiberius was called from Rhodian exile to the empire, concerning whom Suetonius in his Life, chapter LIX: "He did many things," he says, "so savagely and atrociously, that some even reproached him with verses both in his presence, and foretold future evils:" Harsh and unmerciful, briefly to say all things? / May I perish, if your mother can love you. / You have changed the golden ages of Saturn, Caesar: / With you unharmed, they will always be iron. / He loathes wine, because now he thirsts for blood, / He drinks this as eagerly as he drank wine before. / Behold Sulla fortunate for himself, not for you, Romulus: / And Marius, if you wish, behold, but returning. / Nor not also Anthony stirring up civil wars, / Nor once hands uninfected by slaughter behold. / And say: Rome perishes: he will reign with much blood, / Whoever comes to the kingdom from exile. WITH THE SWORD. — Because although in the Old Testament we scarcely read that the Jews used the sword in the punishments of the guilty, nevertheless after they came into the power of the Romans, they used it, after the manner of the Romans, their Tetrarchs and Kings: whence also Herod Antipas, the uncle of this Herod, killed St. John the Baptist with the sword.
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2. AND HE KILLED JAMES. — Why James before the other Apostles? I answer: First, because this James the Greater, brother of John, was one of the three principal Apostles, and thus one of the pillars of the Church. Second, because, as St. Chrysostom and Theophylactus say in chapter XVII of St. Matthew, this James, as it were a Boanerges, that is a son of thunder, was fiery as lightning in the preaching of the Gospel, and terrible and grave to the Jews as thunder, confuting the Jews and Judaism, and therefore was sought by them for death. Third, because he had come from Spain, celebrated in deeds and renowned for glory, and turned all eyes upon himself, namely because he had converted two famous magicians, Philetus and Hermogenes, to Christ: perhaps also the Jews, of whom many then dwelt in Spain, offended by his preaching and deeds, had sent letters to their brethren in Jerusalem, that they should remove James from their midst. Finally, it is probable that most of the other Apostles were absent from Jerusalem, indeed had gone into their own provinces, so that Herod could not seize them, concerning whom more presently. Moreover Herod killed James, both that he might conciliate the Jews more to himself, and because he was a most devoted lover of Judaism, which St. James opposed. Whence Josephus, book XIX of the Antiquities, chapter VII: "For which reason," he says, "he dwelt willingly and continually in Jerusalem, a most religious keeper of the institutions and rites of his country. For he was pure from all defilements, nor did any day pass him by without sacrifice." Furthermore, St. James was killed by the Jews shortly before Passover, namely before the 14th day of the moon of the first month Nisan, or shortly after, as others wish. Whence the Roman Martyrology on the 25th of July says "near Passover," not defining whether before or after: for shortly after his death, Herod wished also to kill Peter after the days of unleavened bread, that is after the octave of Passover. St. Jerome, in chapter XLIII of Ezekiel, writes that St. James was slain on the second day of Passover, namely the fifteenth day of the moon, on which Christ was killed. Ado of Trier, in the Martyrology, and Pope Calixtus I, in the Miracles of St. James, write that he was killed on the 25th of March, on which same day ten years before, namely in the year of Christ 34, Christ had been killed. Christopher a Castro, however, in the History of the Mother of God, chapter XVIII, thinks he was killed in April in the days of unleavened bread: yet his feast is celebrated on the 25th of July, because on that day his body was translated to Compostela, where shining with very many miracles it is venerated with great concourse of Spaniards, indeed of pilgrims flowing together from the whole world; which pilgrimage began to be celebrated in the year of the Lord 1220, as St. Antoninus testifies, part I of the History, title VI, chapter VIII. Furthermore, St. James going to his death so astounded his accuser, named Josiah, by his constancy and sanctity, that he converted him to Christ and made him a martyr. Hear from St. Clement through Eusebius, book II of the History, chapter IX: "He indeed who had led him to the tribunal, when he saw that he was about to undergo martyrdom, moved by this matter, and having confessed himself a Christian of his own accord. They were therefore led together, both of them. But he on the way asked that he be forgiven by James. When he had deliberated a little: Peace be to thee, he said, and kissed him; and thus together both were beheaded." St. Isidore adds that St. James going to martyrdom restored a paralytic woman calling upon his aid to her limbs and health. Note: The first praise and glory of St. James is that he was the first of all the Apostles to generously undergo martyrdom for Christ, and was a leader and choragus to the others in this. On the other hand his brother St. John closes the ranks of the Apostles, and died last of all, an old man in the year of Christ 101, after the passion of Christ 68, after the death of James 58. Wherefore these two brothers embrace, as it were by their death in the beginning and end, the life and death of all the other Apostles, they begin and end them, and are as it were the A and O of them. Second, that he was a kinsman of Christ, born of father Zebedee and mother Mary Salome, who is inscribed in the catalogue of the Saints, and is religiously venerated at Veroli in Italy, where his body rests. Third, that his name was changed by Christ, and with his brother John he was called "Boanerges," that is son of thunder, that is thunder and lightning: for he was fiery in zeal, in action, in preaching, in miracles. To no other Apostle did Christ change his name, except to Simon, whom he called "Cephas," that is Peter, because he destined him to be the foundation and Primate of his Church. Fourth, that he was chosen and beloved by Christ before the other Apostles: for these three, Peter, James and John, as it were the triumvirs of Christ, alone were present at his transfiguration on Mount Tabor and at his final prayer in the garden shortly before his death, in which he sweated water and blood. Moreover, he always remained a virgin, equally as his brother John. Whence Epiphanius, speaking of both, Heresy 58: "Who therefore, he says, were these, how noble Apostles, and living a monastic life, and thereafter virgins." Fifth, that he was most loving of Christ and most zealous for his honor. Whence in Luke IX, 54, when the Samaritans spurned Christ, being indignant and wishing to avenge Christ's injury, with great zeal, though still rude and unpolished, he said: "Lord, wilt thou that we command fire to come down from heaven, and consume them?" that is to say, Wilt thou that like Elias we strike them with heavenly fire and lightning? "For Elias the prophet rose up like a fire, and his word burned like a torch," Ecclesiasticus XLVIII, 1. Sixth, that he was most dear to the Blessed Virgin. Whence she, while still living in Jerusalem, appeared to him at Caesaraugusta, standing upon a column, and commanded him to build an oratory for her there, foretelling that part of Spain to be most devoted to her. For which reason St. James built for her a chapel, the first of all in the world. Thus the Annals of Spain relate. Seventh, that he liberated Spain from the Moors and Saracens, visibly leading the army of King Ramiro, when he in the year of the Lord 834, with innumerable Saracens insolent from recent victory and insulting him, fighting at the admonition and invocation of St. James, either slew them all, or captured them, or put them to flight. Whence the Spanish in battles continually invoke him, and by his aid have obtained and obtain illustrious victories against the enemies of the faith. For which reason they instituted in his honor a Military Order of the Knights of St. James, which began under Alfonso IX, king of Spain, in the year of the Lord 1158. Eighth, Spain owes to James that she has hitherto persisted constant in the true and orthodox faith of Christ, so that her kings are deservedly called Catholic, and she herself is the foundation and pillar of the faith and the Church, and that she has propagated the faith of Christ with eternal glory of his name throughout the Indies, both of the East and of the West, far and wide, and propagates it more and more each day. St. Isidore holds, and Lucius Dexter in his Chronicle, and this is found in the Liturgy of the Mozarabs and the Arabic version, that this St. James, brother of St. John, wrote the Canonical Epistle, which is commonly called the Epistle of St. James; Eusebius, however, St. Jerome and many others hold that it was written by James the Less, who is called the brother of the Lord, and was the first Bishop of Jerusalem; which is to be discussed in his Epistle itself. Finally, just as St. John the Baptist was slain by Herodias, who was the sister of this Herod Agrippa, because he had condemned his incestuous marriage with Herod Antipas, his uncle; so also St. James was slain by his brother Agrippa: namely, St. James deserved to be a companion of St. John in martyrdom; and so Herodias the slayer of John and Herod the slayer of James, as it were a fitting lid to the pot, demanded each other, namely each was an evil raven and laid an evil egg. For each was descended from Herod of Ascalon, who was an infanticide, and in them a Christ-slayer. For he was the grandfather of both: for he begat Aristobulus, who was the father of Herod Agrippa and Herodias. Lucius Dexter adds in his Chronicle, in the year of Christ 41: "Returning from Spain, James visited Gaul, and Britain, and the cities of Venice; where he preaches, and returns to Jerusalem, to consult the Blessed Virgin and Peter about most grave matters." And soon in the year of Christ 42: "Preaching most earnestly to the Jews, he first attended in this year the consecration of the sacred building of Nazareth (which Loreto, translated by angels, is now called Lauretan), in which the Virgin conceived God, with some of the Apostles present: his head cut off by Herod, having recently returned to Jerusalem, he gloriously endured noble martyrdom on the 25th day of March (on which Christ himself was crucified). The disciples of St. James, at God's direction and the Virgin's counsel, placing their master's body in a ship at Joppa, arrived at Iria Flavia, a city of Galicia, with a fortunate voyage. They erect an altar over the sacred body, and in sacred manner, Basil, Athanasius, Chrysogonus, Agathodorus, Elpidius (who, upon receiving news that his parent's body had been brought to Spain, soon hastened to his homeland) consecrate it, and dedicate it to the Apostle." He adds in the year of Christ 50, that St. Peter visited Spain, with many accompanying him, thence passing into Africa and Egypt. Let the credibility of all these things rest with the author, as to how great it is I have said at the end of the Chronotaxis. You ask, in what year of Christ was St. James killed? First, Eusebius, in his Chronicle, says he was killed in the year of Christ 36, which was the 20th year of the Emperor Tiberius, 2 years after the death of Christ. But an error has crept into this Chronicle. For at that time Herod Agrippa, who killed him, was not yet reigning: for he began to reign with Caius, the successor of Tiberius. Whence the same Eusebius, in book II of his History, chapters VIII and IX, says he was killed, as also Peter was imprisoned, under the Emperor Claudius. Second, others think that the death of James happened in the 8th year of Claudius, the year of Christ 49, which was 15 years after his death, because Herod Agrippa shortly after he was killed, and Peter was imprisoned, was killed by an angel, chapter XII. But Agrippa died in the 9th year of Claudius, says Tacitus in book XII of the Annals. But Tacitus errs; for Agrippa died in the 3rd year of Claudius, according to Eusebius, book I of his History, chapter XIII. Third, Baronius thinks that St. James was beheaded in the 2nd year of Claudius, the year of Christ 44, which was 11 years after his death: but Herod was struck by an angel in the 4th year of Claudius, the year of Christ 46. But others report that he reigned only three years under Claudius, and four under Caius, that is in all seven years. Fourth, Onuphrius, in his Chronicle, and Mariana, History of Spain, book IV, chapter II, record the death of St. James in the year of Christ 42, which was the first year of the Emperor Claudius. For in the following year, namely the 2nd year of Claudius, Peter immediately after the death of James was imprisoned, and was freed by an angel and departed to Rome, as all report. So also L. Dexter, in his Chronicle, reports that St. James was killed in the year of Christ 42, on the 25th day of March. Fifth, Genebrardus in his Chronology, book II, places it in the year of Christ 46, which, he says, was the third year of Claudius, the seventh and last year of Agrippa: for Josephus teaches that he reigned for seven years in the passage to be cited shortly; for shortly after James was killed he was killed, so that he reigned four years under Caius, three under Claudius. But Agrippa was not immediately struck by an angel after the death of James: for, as Luke says, at the end of this chapter, Agrippa was killed at Caesarea: but he went there after some time spent at Jerusalem after the death of James. Again, he was not immediately struck there when he arrived at Caesarea. For Luke relates that in the meantime a famine occurred which was predicted by Agabus: for the Tyrians and Sidonians, having made a gathering, tried through Blastus to reconcile Agrippa to themselves, because their regions were fed by him, as Luke says, verse 20. Therefore Agrippa did not stay at Caesarea for only a few days; but he spent part of the sixth year of his reign and the whole seventh year there. Wherefore Saxius similarly thinks that St. James was killed and St. Peter was imprisoned at Passover, in the year of Claudius 2 beginning, which was the year of Christ 43, the ninth from his death. For then Agrippa, returning swiftly to Jerusalem from Rome, where he had been confirmed in his kingdom by Claudius, before Passover, wishing to gratify the Jews, killed St. James and bound St. Peter: but he was freed by an angel, and having traveled through many provinces of Asia, entered Rome, and established the Roman See on the 18th day of January, toward the end of the 2nd year of Claudius, which was to end on the 24th day of January, with the year of Christ 44 already begun; and in that same year already running, and after the 24th day of January coinciding with the 3rd year of the Emperor Claudius, Agrippa was struck by an angel, having reigned seven years, namely four under Caius, three under Claudius. For thus all things are appropriately distributed through the years and connected together coherently. Thus Josephus, who was then living and witnessed these things, in book XIX of the Antiquities, chapter VIII, and from him Christopher a Castro, in the History of the Mother of God, chapter XVIII, page 530, whom see. In the same year of Christ 43, Thaddaeus was sent to Abgar (as Christ had promised him while living), and imbued him and the people of Edessa with the faith of Christ and baptized them, as the Historians commonly report. I more approve the opinion of Baronius, except for the year of Claudius 2, of Christ 44, which was 11 years from his death: for I judge it to have been the year of Christ 45, the third of Claudius: for beyond the third year of Claudius neither to have reigned nor to have lived, Herod, chronologists and historians agree. Moreover the first year of Claudius fell in the year of Christ 43, not 42, as Eusebius and others hand down; for Christ died in the year of Tiberius 18, as all agree, being in the 34th year of his age. But Tiberius reigned 22 years, to whom Caius succeeded for 4 years. To Caius succeeded Claudius: combine the years of these with the years of Christ, you will find the 1st year of Claudius to fall in the year of Christ 43, not 42; therefore in the year of Christ 44 Peter, freed from prison, having traversed various provinces, hastened to Rome and there established his chair on the 18th of January, in the beginning of the year 45 of Christ, and in the ending of the second year of Claudius. For the third year of Claudius was to begin on the 24th of January of the same year. This is evident from the fact that Peter sat in Rome for 25 years. Now begin from the 3rd year of Claudius, and count the remaining 12 years of his (for he reigned universally 14 years), add the 13 years of Nero (for in the 13th year of Nero, he was slain by him), who succeeded Claudius, you will have the 25 years of the Roman See of St. Peter. You will ask secondly, in what year after Christ's ascension into heaven did the Apostles depart from Judaea into their provinces, that they might evangelize the whole world to any Gentiles? I answer: various ones assign various years. First, Apollonius, who lived in the year of Christ 220, writes in Eusebius, lib. V Hist., cap. XVII, that Christ commanded the Apostles not to depart from Jerusalem before 12 years reckoned from his death. He received this from Clement of Alexandria, who lived a little before and wrote, namely in the year of Christ 190. For Clement, lib. VI Strom., hands down the same thing: but the writings of this Clement have been corrupted by heretics, and therefore are reckoned among the apocrypha by Gelasius the Pontiff, as also the Itinerary of Peter, composed by a certain Clement (not that Roman Pontiff, St. Peter's disciple and successor, as it pretends), wherein the same thing is said concerning these 12 years appointed by Christ to the Apostles: from which this tradition seems first to have been drawn and propagated. But that it is false and fabricated is evident from these Acts of the Apostles. For shortly after the death of St. Stephen, Philip converted Samaria; whence the holy Peter and John, being called thither from Jerusalem, departed, that they might bestow the sacrament of Confirmation upon the Samaritans. Again from the same it is evident that St. Peter shortly after traversed Joppa, Lydda and other cities of Judaea; then preached the faith of Christ at Caesarea to Cornelius; and finally placed his chair at Antioch for seven years, until he transferred it to Rome, which was done about the tenth year after Christ's ascension into heaven. Secondly, Baronius, whom many follow, and Lorinus here at verse 20 think that the Apostles dispersed themselves throughout the world after the death of St. James, in the year of Christ 44, which was the tenth from Christ's death and resurrection: whence St. Matthew a little before, namely in the year of Christ 44, wrote the Gospel. The cause of the dispersion was the persecution of Herod, by which he killed St. James and imprisoned St. Peter, and would have killed the others also, if he could: wherefore they, fleeing the danger, went forth to the Gentiles. Much further go those who think that the Apostles were universally dispersed throughout the world after the first Council held at Jerusalem, Acts XV; for this was celebrated in the year of Christ 51, as Baronius wishes, or 54, as St. Jerome wishes. They cite for this opinion St. Chrysostom, hom. 25 in Acta, but falsely. But this opinion is difficult to believe. First, because Eusebius, lib. I Hist., cap. XIII, writes that the holy Thaddaeus, having gone to Edessa of Syria in the year of Christ 43, converted King Abgar and the people of Edessa to Christ, as Christ had once written to Abgar and promised. Wherefore Lucius Dexter, in Chronic., and Genebrardus, in Chronol., think that the division of the Apostles was made in the year of Christ 41, which was the seventh from his death. But neither does this satisfy, on account of the following reasons. Secondly, because St. James went forth into Spain, certainly before the year of Christ 44; for in that year he was killed at Jerusalem by Herod. For that he preached in Spain, is a universal and immemorial tradition not only of Spain, but of the faithful everywhere, which no one can gainsay. James therefore went forth into Spain in the year of Christ 37. Therefore in the same year the others also seem to have gone away into their places. Third, because Christ had commanded the Apostles to remain in Jerusalem until they should receive the Holy Spirit at Pentecost, so that having received it in fiery tongues they might go forth preaching throughout the whole world, as is evident from Acts I; for if they had remained ten years in Judaea, they would have executed Christ's command concerning preaching to the Gentiles throughout the whole world very tardily indeed, and would have had little time to accomplish it. For most of them completed their apostolate with their lives and martyrdom in the thirtieth year. Add to this, they were few in number, namely twelve, and yet these had to visit and convert the most remote and most numerous nations, vast and extensive. Fourth, who would believe that they all spent an entire decade among a few faithless and obstinate Jews in their law, when they knew that the whole world had been prescribed and entrusted to them by Christ? Certainly a few years sufficed for preaching throughout all Judaea, especially since they ordained Deacons and Presbyters there; indeed they even constituted St. James, the brother of the Lord, as Bishop. Fifth, because St. Paul, in Galatians I, 19, says that three years after his conversion (which occurred in the year of Christ 36, or, as others wish, 33), namely in the year of Christ 38 or 39, going up to Jerusalem, he saw none of the Apostles except St. Peter and James, the brother of the Lord: because namely the others were dispersed throughout the whole world for evangelizing, as St. Jerome, Anselm, Claudius of Turin and Cajetan say there. Hence also St. Luke, describing the acts of St. Peter and the origin and progress of the Church in Judaea, makes mention of none of the other Apostles except St. John; certainly he would have done so if they had remained there longer. For these reasons therefore it seems more probable that the Apostles departed into their provinces far before the year of Christ 44, which was the tenth from his death: in what year they departed, I do not dare to define precisely. It is probable that they departed shortly after Cornelius was converted by Peter: for then the door of faith was opened publicly to the Gentiles through a heavenly oracle, and Peter was commanded immediately, and consequently the others, to evangelize them. Wherefore he himself soon went to Antioch and there established his see in the year of Christ 37. It seems therefore that at the same time the others also went to their nations, and erected Churches in them, and there placed their sees. For who would believe that they, admonished by the heavenly vision of Peter that it was now time to preach to the Gentiles, delayed and deferred the execution of this admonition, indeed divine precept, for seven or eight years, namely from the year of Christ 37 until 44. It seems therefore that they departed about the year of Christ 37, whence also in the year of Christ 36 God converted Saul and designated him as Apostle and teacher of the Gentiles. But if anyone contends that in the same year of Christ 36 Cornelius was converted, and shortly after the Apostles, at least some of them, went into their provinces, I shall not object. For at the same time it seems the door of faith was opened to the Gentiles, when Saul converted was made by God a teacher of the Gentiles. Indeed our Gaspar Sanchez, tract. I On the Preaching of St. James in Spain, cap. VI, and Christopher of Castro in the History of the Mother of God, cap. XVIII, p. 541, hold that the Apostles went into their provinces immediately from Pentecost, in the year of Christ 34. They prove this first, because for this reason at the end of that year 34, as Eusebius relates in his Chronicle, and others, they seem to have ordained St. James, the brother of the Lord, Bishop of Jerusalem, so that they might transfer the pastoral care of the Jews to him, while they themselves departed to the Gentiles. Second, they prove this from Melito of Sardis, whom Bede cites in cap. VIII of Acts, and from Prochorus, disciple of St. John: but the writings of both are corrupted, apocryphal and fabulous. Third, because Christ ascending into heaven commanded and said to the Apostles, Mark, final chapter: "Going into the whole world, teach all nations," that is to say "Go, because now it is time," as St. Thomas, Hugh and Cajetan say, who also adds that by this command that earlier command was revoked, "Go not into the way of the Gentiles." Fourth, because the Church in the Office of Pentecost, in the Second Vespers, at the Magnificat sings: "Today the days of Pentecost are fulfilled; today the Holy Spirit appeared to the disciples in fire, and bestowed upon them the gifts of charisms: He sent them into the whole world to preach." Similarly St. Leo speaks, sermon 1 on the Nativity of St. Peter and Paul. Likewise Metaphrastes and others. Whence Sanchez concludes shortly after Pentecost the Apostles preached to the Gentiles and went forth to them before the conversion of Cornelius, which he himself reckons to have taken place in the year 36 of Christ, which was the second from his death. For although Luke narrates it later, it ought nevertheless to be placed before: for Luke by hysteron proteron postpones the deeds of Peter, so that after narrating the conversion of St. Paul, he might weave his deeds into the same thread of history, and having woven these, he undertakes to narrate the deeds of St. Peter. But it is difficult to believe that the Apostles went to the Gentiles before the door of faith was opened to them from heaven through the conversion of Cornelius. For God showed that conversion beforehand to Peter by a heavenly vision, so that through it He might open the way to the Gentiles for the Apostles: otherwise indeed the Jews, such as most of the first Christians were, would not have permitted it, but would have resisted it, as they resisted St. Peter, chapter XI, verse 3. But Peter satisfied them through the vision received from God. Wherefore the arguments brought forward by Sanchez prove only that from Pentecost it was lawful for the Apostles to preach to the Gentiles, as Gabriel Vasquez rightly judged, whom Sanchez cites, chapter VIII; indeed that they preached to the same Gentiles who mingled themselves with Jews in the sermons of St. Peter and the Apostles: they do not however prove that they immediately went forth from Pentecost into their provinces, both because they first had to satisfy the Jews, who claimed that the Messiah or Christ and His Gospel pertained to them, not to the Gentiles: for He had been sent to them, because He had been promised to their fathers: but they did this by ordaining St. James as Bishop in Jerusalem; by dispersing themselves through the other cities of Judaea, Galilee and Samaria, and evangelizing there; and because they awaited an occasion and time when they should be warned by God to depart, so that they could allege this to the Jews, lest they should clamor against them as they departed, or make a schism: but this was done through the vision offered to St. Peter. Again, those arguments rightly prove that the Apostles did not delay their journey for many years, for example ten years, but having settled affairs in Judaea, departed forthwith. But this happened when Peter, having gone through Judaea, Lydda and Joppa, where he remained many days, as Luke says, chapter IX, was sent to Caesarea to convert Cornelius: which was done in the year of Christ 37, as I said at the end of chapter X; and consequently then likewise the Apostles seem to have gone forth into their regions. For thus all things are connected with a pleasant arrangement and fitting narrative. For from the year of Christ 34 to 37, all the Apostles, evangelizing the Jews for a full three years, abundantly satisfied them: whence when this was completed, in the year of Christ 37, Cornelius being converted and the entrance of the Gentiles to the Church being opened from heaven, all prepared themselves for the journey into their provinces. It is confirmed first, because Lucius Dexter, in his Chronicle, and others relate that St. James departed in the year of Christ 37 into his own province, namely Spain: therefore the same most others did alternatively. I say, most and alternatively. For not all departed at the same time precisely, but some sooner, others later, according to the convenience or necessity of affairs and business, as Christopher of Castro rightly observes, chapter XVIII of the History of the Mother of God. Thus St. John remained there longer, so that he might serve the Blessed Virgin, to whom he had been given by Christ as guardian and indeed as son; St. Peter wished to be present to the Jews or necessarily near them for ten years, of which he spent seven as Pontiff of Antioch, but in such a way that he frequently ran back into Judaea and Jerusalem. Whence St. Paul in the year of Christ 39, coming to Jerusalem, found him there and met with him, Galatians I, 19; for St. Peter was especially the Apostle of the Jews, just as Paul was of the Gentiles, Galatians II, 9. It is confirmed secondly, because the Apostles did not depart from Jerusalem before the conversion of Cornelius, which is evident from the fact that Luke, cap. XI, vers. 1, says they heard of it there: "The Apostles and brethren that were in Judaea heard that the Gentiles also had received the word of God:" therefore before they had not received it, nor had the Apostles preached to them professionally. But that they departed soon after Cornelius was converted into their provinces is clear from the fact that shortly after Luke, vers. 22, says that Barnabas was sent to Antioch, not by the Apostles, as being already departed and absent, but by the presbyters of the Church. "The word came to the ears of the Church that was at Jerusalem, concerning these things, and they sent Barnabas as far as Antioch." It is confirmed thirdly, because Herod in the year of Christ 43 apprehended Peter, and killed James before the other Apostles, cap. XII, vers. 1, for the reason that the others had already gone to their own nations. This therefore is the Chronology of Christ, the Apostles and the primitive Church. Christ slain rose again, ascended into heaven, and from thence sent the Holy Ghost at Pentecost, in the year 34 from his nativity. In the same year St. Peter preaching converted three and soon five thousand men. In the same year also the first seven Deacons were created, Acts VI. In the same year Stephen was stoned, on the 26th of December. And on the following day, namely the 27th, St. James the Less was made the first Bishop of Jerusalem. Paul was converted to Christ in the year of Christ 36. Cornelius, converted by St. Peter, opens the door of faith to the Gentiles at the beginning of the year 37. St. Peter placed his chair at Antioch in the same year 37, and sat in it seven years. This year was the 4th from the ascension of Christ, as the Alexandrian Chronicle has it. St. James departed into Spain, and the other Apostles into their provinces, in the same year of the Lord 37. The famine foretold by Agabus began throughout the whole world in the year of the Lord 42. St. James returning to Jerusalem was killed by Herod Agrippa about Easter, in the year of the Lord 44. St. Peter was bound by Herod, and freed by an angel in the year of Christ 44. St. Peter after a seven-year seat at Antioch, freed from the bonds of Herod, having travelled through many places, enters Rome, and there places his chair on the 18th of January, at the end of the 2nd year of the Emperor Claudius, at the beginning of the year of Christ 45. In the same year 43 Paul with Barnabas sent and about to go to the Gentiles, was caught up to the third heaven; concerning which cap. following, vers. 2.
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3. HE APPOINTED TO APPREHEND PETER ALSO. — The words "and" and "appointed" have equal emphasis, as if to say: After James was killed, Herod's courage and wickedness grew, so that he dared to lay sacrilegious hands even upon the Primate of the Church himself, namely St. Peter. St. Chrysostom gives the reason, or rather Proclus, in the Encomium of the Chains of St. Peter, found in Surius on the 1st of August: "For the Jews thought," he says, "that it would come to pass, that if they had removed Peter the Apostle from their midst, they would easily overcome the rest of the Apostles. For he was the one who uttered contrary voices, and who in councils, in judgments and in synagogues contended with adversaries, and preaching the name of Jesus openly, invoking His name, performed certain principal miracles." And further below he gives these titles to St. Peter: "Truly this is the firmament of the Apostles, and the sacred teacher of the heavens, the interpreter of mysteries, the confirmer of the wavering, raising up the fallen, preserving the steadfast, the most ardent guide of penance: Peter finally, that great miracle of the whole world, the boast of the Church, the glory of the disciples, the ornament of those who think rightly, the beauty of theologians, the mouth of Christ, a heavenly mind, the most beautiful tabernacle of the Trinity, the reconciler of the fallen, the guide of those living honorably, the defender of those running rightly, worthy of all heavenly and human praise, of all commendation. If his shadow and linen cloths drove out diseases, certainly the chains which touched the venerable Apostle's body, having so much closer contact, participated in so much more abundant power of miracles," etc. He adds that by this chain the devil is put to flight: "For the Holy Spirit's grace overshadowing these chains cannot bear it, nor does it endure the sparks flying from their divine fire, but is itself set on fire and burned by them." NOW THESE WERE THE DAYS OF UNLEAVENED BREAD, — which were celebrated for seven continuous days from the Passover, so called because in those days the Jews were permitted to eat no bread except unleavened, that is, lacking ferment. Luke adds this both to denote the time of the death of St. James and the imprisonment of St. Peter, and to indicate the reason why St. Peter was not immediately killed, but delayed after the Passover, namely because these were the festive days of unleavened bread, which Herod did not wish to stain and defile with shed blood; and finally to indicate the perversity of Herod and the Jews, who on the days of unleavened bread, on which they ought to have been devoted to God and been unleavened, lacking all ferment of malice and wickedness, as the Apostle says in I Cor. v, 8, burned with hatred and envy against the Church, and designated the greatest crime against its head, St. Peter. Thus even today it often happens that men addicted to their own desires designate greater crimes on greater feasts, both because they think they can hide themselves and their malice in the festivity and conceal it; and because the devil incites them to this, so that they may profane and violate the sanctity of the feast with atrocious crime. Concerning the days of unleavened bread and the Passover I have spoken in Exodus XII.
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4. DELIVERING TO FOUR QUATERNIONS. — The Syrian version: he delivered him to sixteen soldiers to be guarded. Œcumenius gives the reason: "So that in each watch of the night, that is, in three unequal hours, four guards would keep watch," so that namely, when the earlier ones were tired and drowsy, fresh and vigilant ones would succeed them. So strictly did St. Peter guard, because he had heard that he performed miracles, lest by these he might escape from prison, especially because he had once heard that he had escaped from prison with St. John by an angel, Acts v, 19. AFTER EASTER. — From this it appears that Agrippa put St. James to death before Easter, lest he might stain the paschal days with his death and blood. For he himself was most zealous for Judaism, and therefore in those days he did not wish to put St. Peter to death, but postponed his case after Easter, that is after the paschal days, or after the octave of Easter; for Easter was celebrated for seven days. St. Jerome thinks otherwise, in cap. XLIII of Ezekiel, as do Christopher a Castro, Mariana and others, whom I cited at the beginning of the chapter, namely that St. James was put to death on the first or second day of unleavened bread: for in like manner the Jews crucified Christ on the first day of unleavened bread; but Peter postponed after Easter out of regard for the Jews, lest he distract them, occupied in the worship and observance of the days and sacrifices of Easter, from them even a little, but after these had passed, he might more fully know Peter's case, as being the Primate, and might give the people, now free from sacred observances, a fuller and more joyful spectacle in his death. St. Chrysostom adds, in the Encomium of the chains of St. Peter, in Surius on the first of August, that he did this so that by a longer torture of imprisonment, chains, hunger, fear of death, harassment by soldiers, etc., he might torment St. Peter: as Tiberius Caesar said "he delayed knowing the cases of the imprisoned, lest those affected by punishment be quickly relieved of the evils which they had deserved by their past crimes: now while they endure longer delays, their misfortune becomes much more grievous," as Josephus says, lib. XVIII Antiq., cap. VIII. But St. Peter, says Chrysostom, proved stronger than all these things, so much so that he confounded the soldiers with joyful and secure cheerfulness and turned them to shame. Therefore Peter was bound at Easter, and yet the feast of these chains is celebrated by the Church on the first day of August: I shall give the reason at verse 6. TO BRING FORTH, — first, into the public tribunal, so that he might discuss Peter's case before the people and condemn him to death by public sentence; second, into the theatre, in which, with the people watching and rejoicing publicly, he might torture him and inflict death upon him. In Greek it is ἀναγαγεῖν, which can be translated, to offer. Whence the Syrian version translates, wishing to deliver him to the people; Lyra, wishing to expose him to death according to the will of the people. Whence some think that Herod, in order to gratify the people more, wished to deliver St. Peter to them, so that at their pleasure, by whatever manner of death they wished, they might torture and kill him. IN PRISON — the innermost, says St. Chrysostom, hom. 8 in Epist. to the Ephesians. Adrichomius, in the Theatre of the Holy Land, thinks this prison was not that of the city and magistrate, into which he shut Peter and the Apostles, cap. IV, 3, but of the king; and that it was situated in the camp, that is in the royal area of Herod surrounded on all sides, where royal soldiers kept watch. Others place it in another location. Thus in Rome at the foot of the Capitol we see the Mamertine prison, deep and dark, into which St. Peter was cast by Nero with St. Paul, and from which he was led out to martyrdom: which we now piously venerate, converted into a chapel, especially because in it we see and draw from a miraculous spring brought forth by St. Peter's prayers, for baptizing St. Processus and Martinian, the keepers of the prison, flowing with perpetual and health-giving waters.
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5. BY THE CHURCH. — Therefore the whole Church prayed for St. Peter, as it were for its head and Pontiff, whom it loved and revered intimately: thinking that if Peter were deprived of his head, not so much for him as for itself would the head be cut off. The Church even now imitates this, which in the Canon of the Mass always, and frequently in the collects, prays for the Supreme Pontiff. For he himself, as it were an Atlas, sustains the whole weight of the Church on his shoulders. Moreover this prayer was efficacious, and by a miracle led St. Peter out of prison, both because it was dense and common to all the faithful, who at that time were almost all saints, indeed most eminent in sanctity; and because it was fervent and continuous, even at night: for at night, coming from prison, Peter found the faithful praying. In imitation of which the prayer of forty hours is usually instituted, in honor of the burial of Christ, who lay in the sepulcher for that many hours.
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6. AND WHEN HE WOULD HAVE BROUGHT HIM FORTH. — Learn here that God permits St. Peter and the faithful to be driven to extremities, so that He may prove their confidence in Him, and then may free them with more illustrious aid, even by miracle if necessary. Wherefore we should never despair of His help; rather, the more dangers and afflictions increase, the more should hope in God be augmented. For He Himself said and promised: "With him I am in tribulation," Psalm XC, 15. And: "When thou shalt pass through the waters, I will be with thee, and the rivers shall not cover thee; when thou shalt walk in the fire, thou shalt not be burnt, and the flame shall not burn thee," Isaiah XLIII, 2. AND PETER WAS SLEEPING. — As if resting securely in God's providence, knowing himself to be in His care, and prepared either to live or to die, as God knew it expedient for the greater glory of His name and the good of the Church. "Peter sleeps in body, but in heart he watches toward God; and God his keeper neither slumbers nor sleeps," says St. Chrysostom, homily 8 on the Epistle to the Ephesians. Morally: He sleeps securely in the bosom of God, who with him feels and says: "Whither the fates draw and pull back, let us follow. Whatever shall be, all fortune must be overcome by enduring it." BOUND WITH TWO CHAINS. — "Four difficulties accumulate the custody: the prison, the soldiers, the chains, the guards," says the Gloss: so much the more illustrious was God's aid and miracle, overcoming and surpassing all these in a moment, and freeing Peter. Arias adds that there were two soldiers, between whom Peter was bound in the middle, each holding one of Peter's chains, lest he might somehow deceive them while sleeping and escape. Note: These chains, as having been worn by St. Peter, the prince of the Apostles and of the Church, as it were sanctified, the Church honors and honors them not only more than the chains of the other Apostles and Saints, but God Himself honors them; so that he whose power in the Church is chief in binding and loosing the bonds of others, his own bonds should be held in chief honor by all the faithful, according to that which we sing to St. Peter on the feast of St. Peter in Chains: Loose, by God's command, the chains of the earth, Peter, / Who makest the heavenly kingdoms open to the blessed. For God honored them, first, by miraculously snatching St. Peter from them through an angel; second, by miraculously joining the Herodian chain with the Neronian, of which presently; third, by working many miracles through them, which Baronius, Ribadeneira and others recount on the first of August. The Church and the faithful honor them, first, by celebrating with great concourse of the city the feast of the Chains of St. Peter on the first of August, not of Paul (though we see and venerate his here in Rome in the church of St. Paul), not of the other Apostles. The occasion of this feast was given, not by Eudoxia, wife of the Emperor Arcadius, who persecuted St. Chrysostom, as Bede thought, but by Eudoxia, wife of Theodosius the Younger, who was the son of Arcadius and Eudoxia. For Eudoxia, in the year of the Lord 437, went to Jerusalem on account of a vow, and there received from Juvenal the Patriarch these two chains, with which Herod had bound St. Peter: she brought one to Constantinople, and sent the other to Rome to her daughter Eudoxia Augusta, wife of the Emperor Valentinian the Younger: and in both places a feast day was appointed, and as it were a dedication of the chains. Whence shortly after, in the year of the Lord 438, Eudoxia, daughter of Eudoxia, erected a basilica in Rome in their honor, which still stands on the Esquiline hill and is called St. Peter in Chains, or the title of Eudoxia; just as her mother Eudoxia built a similar one in Constantinople. Moreover, when Eudoxia showed the Herodian chain of St. Peter to the Roman Pontiff, the Pontiff in turn showed him the Neronian chain of the same; and when they compare them with each other, behold, immediately it coalesced with the other; such as we still behold every year and reverently kiss. Second, Alexander, Pontiff and martyr, sixth in order from St. Peter, being imprisoned, said to St. Balbina and her companions as they were kissing his chains: "Cease to kiss these bonds (that is, the aforesaid chains, as it were the yoke of oxen, says Festus and Isidore, book V of Origins), rather seek the chains of my Lord Peter the Apostle and kiss those instead. Balbina, hearing this, with great zeal and desire at length reached those blessed chains, and finding them gave thanks to our Lord Jesus Christ, and prostrating herself in prayer said: Blessed be Thy name, almighty God, who through Thy servant Alexander hast shown to me Thy handmaid a spiritual treasure, and she began to kiss those chains with great fear and to give thanks to the King of heaven." Thus the Acts of St. Alexander on the 3rd of May relate. Third, St. Chrysostom (or rather St. Proclus, or Germanus: for in the time of St. Chrysostom, Eudoxia had not yet discovered these chains), celebrates the chains of St. Peter with remarkable praise, which is found in Surius on the first of August, where besides other things already cited from him: "These chains," he says, "were fashioned by the Word of God the Father, partaker of his eternity and principle, that they might be the reward of his confession of God. By these the wicked spirits of demons are bound and slain, by these the prince of this world is led captive, by these he is mocked by faithful men." He adds that the Church is girded by these and made invincible against her enemies; that the heads of Christians are crowned with them, so that they may be untouched by enemies. "With these chains the Apostle was adorned, with these exulting and rejoicing he delighted himself and as if bearing some royal ornament he exulted." He adds the manner in which they were preserved, namely through certain ministers of Herod, who were secretly Christians. "These," he says, "left in the prison, the very ministers of Herod himself, to whom the light of divine knowledge had shone forth, secretly took away and preserved among themselves as a treasure." And further down, assigning the reason for their veneration: "Beholding these chains," he says, "we seem to behold Peter himself in our mind, and touching them, we think that the Apostle is touched by us. For forming these and him in our mind, and coupling them together through faith itself, we refer all to him himself who suffered through these." And at the end invoking St. Peter: "With these chains," he says, "I beseech thee, bind the wounds of our souls. With these subdue the barbarians themselves, lead captives, and bestow upon the city that venerates thee the spoils of their enemies. With these chains arm our Emperor, strengthen, crown him with victories and trophies." Fourth, in former times the filings of the chains of St. Peter were wont to be sent as a great gift to kings and princes by the Roman Pontiffs, and through it God wrought many miracles. For it was the custom to enclose it in a golden key, received from the altar of St. Peter, and thus send it to the absent, as St. Gregory writes that he sent the same to Childebert, king of the Franks, lib. V, Epist. 6, and lib. VI, Epist. 23. The same was requested and obtained from Pope Hormisdas by Justinian, afterwards Emperor. Morally: See St. Chrysostom, hom. 8 in the Epistle to the Ephesians, celebrating the chains of St. Paul with great and wonderful praises, where he prefers them to kingdoms and scepters, to Kings and Emperors, indeed to Angels and Archangels, and even to miracles and the raising of the dead.
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7. THE ANGEL OF THE LORD, — in the body assumed, which in the New Testament after and through the resurrection of Christ, they are accustomed to assume as glorious, that is, bright and splendid; so much so that by this splendor he illuminated the whole prison. Whence it follows: "And the light shone forth in the dwelling." Thus at the nativity of Christ, "the angel of the Lord stood by them (the shepherds), and the brightness of God shone round about them," Luke II, 9. And concerning the angel appearing after the resurrection of Christ at his sepulcher, Matthew says, XXVIII, 3: "And his appearance was as lightning." Some probably hold the opinion that this angel was St. Michael: for he is the guardian of the Church: whence as he takes care of it, so also of its head, namely St. Peter. Thus Pantaleon Chartophylax, in the Encomium of St. Michael, which Surius recites on the 29th of September. St. Chrysostom and the Gloss hold that this light shone forth to Peter alone, because namely he alone was awakened by the angel: for the guards, among whom Peter bound in the middle was held, the angel sent into a heavy sleep, so that they neither saw his light, nor heard the voice of him speaking with Peter, nor heard the sound of the chains falling: otherwise the light of a body so bright shone forth through the whole prison, that surely the guards would have seen it if they had been awake, unless they had been hindered by the angel. Hence Gerson, III part., tract. 8 on the Magnificat, calls this angel from his effect Uriel, that is, the brightness of God; for he produced this in the prison: otherwise the same adds that this angel was the guardian of St. Peter, which many others also hold, namely St. Michael, as I said a little before: just as the princes of the Church have not an angel, but an Archangel or another chief angel as guardian. AND SMOTE PETER ON THE SIDE. — Because he was sleeping deeply, St. Chrysostom says, which was a sign of a secure and fearless mind, as one resigned to God's providence and resting peacefully. RISE UP QUICKLY. — Not that the angel feared, lest if he delayed, the guards would be awakened: for he himself continued the sleep in them as long as he wished; but because angels are swift, eager and nimble, as spirits, and swiftly perform God's commands, according to that: "Who maketh his angels spirits, and his ministers a flame of fire," Heb. I, 7. Whence likewise from Peter and his other clients he demands swift action and obedience. Again he says quickly, because he wished to shake off Peter's sleep: for the sleepy are slow and sluggish. Finally, quickly signifies the angel's eager desire to free Peter. Morally: This angel teaches that which is in Eccles. XXXI, 27: "In all thy works be swift, and no infirmity shall befall thee." For the swift and expeditious man shakes off sloth, torpor, languor, and puts on strength, valor and angelic vigor. Thus of Jonathan and Saul, leaders of Israel, slain in battle, David sings, II Kings I, 23: "Swifter than eagles, stronger than lions." And of Asael, one of David's mighty men, it is said ibid., cap. II, 18: "Now Asael was as swift of foot as a roe that is in the field." And the Gadites fleeing to David, "were most valiant men and excellent warriors, bearing shield and spear: their faces were like the faces of lions, and they were swift as roes upon the mountains," I Paralip. XII, 8. Hence Prov. XXII, 29, it is said: "Hast thou seen a man swift in his work? he shall stand before kings, and shall not be before the obscure: " for kings delight in servants who swiftly execute commands; much more God. Jeremiah, cap. IV, 13, describing the strength and impetuosity of Nebuchadnezzar and the Chaldeans invading Judea: "Behold," he says, "he shall come up as a cloud, and his chariots as a whirlwind: his horses are swifter than eagles." Whence also he adds: "Woe to us, because we are laid waste." And of the same Lam. IV, 19: "Swifter," he says, "were our persecutors than the eagles of the air: they pursued us upon the mountains." And of the same Habakkuk says, I, 8: "His horses are lighter than leopards, and swifter than the evening wolves." Finally Isaiah XVIII, 2: "Go," he says, "swift angels, go (O Peter) to a nation convulsed and torn in pieces," as if to say, Go, O Apostles, swiftly to the Gentiles, to barbarians convulsed by the demon and torn in pieces by vices, that you may free and save them. Thus mystically Vatablus, for the literal sense of that place is different, as I said there. AND THE CHAINS FELL OFF FROM HIS HANDS. — Because the angel broke or opened and loosed them. Peter appears to have been bound by the hands alone: for no mention is made of the feet here.
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8. PRAECINGERE. — "On account of the severity of the prison," says Bede, "he had loosened the bonds for a time, so that with his tunic let down around his feet, he might in some way temper the cold of the night." For Peter had not removed his inner garment, for example his undertunic and shirt, so that he might lie naked among the soldiers (for this would have been unseemly and shameless), but only his outer tunic: he is therefore ordered to put this on and gird himself with it. Whence Proclus, in the Encomium of the Chains of St. Peter: "In order to remove fear from Peter, how he might pass through the guards of soldiers stationed about, the angel so greatly strengthens him with help and protection, that he is able idly to put on his cloak and sandals and to tighten his loosened garment." For the Orientals, such as the Jews, wear long garments, which they gird when about to go or to work, and ungird and loosen when about to rest. Thus do the Chinese and Turks, who gird themselves only with tunics, and lack breeches. St. Augustine, in Psalm XCII, distinguishes these four things: to gird, to gird up, to gird before, to gird about; so that the first is for one about to work, the second for one about to go, the third for one about to minister, the fourth for one about to fight; but to gird before here and elsewhere is the same as to gird and to gird up. AND PUT ON THY SHOES. — Ὑπόδησαι τὰ σανδάλιά σου, that is, bind on thy sandals. Thus Pagninus and the Zurich Bible. Now John Ferdinand in the Thesaurus of Holy Scripture, under the word shoe, holds that sandals are leg-coverings (which the common people of the Germans call lower leg-coverings). But others generally hold that sandals are shoes, or coverings of the feet, not of the shins or legs. And that this is so appears first from the word "put on shoes": for we put shoes on feet, not leg-coverings on shins. Second, because the ancient Hebrews, Greeks and Romans did not use leg-coverings (indeed not even breeches, as I said on Habakkuk II, 15), but went about with bare shins and knees. Whence Julius Caesar when he was being killed, "let down his toga with his hand, so that the lower part of his body might fall covered," says Valerius, book IV, chapter V. Thus at Rome on the column of Trajan, we see him and his soldiers carved with bare shins. Suetonius teaches the same of Augustus in his Life, chapter LXXXII. Thus Plato, says St. Jerome in chapter X of St. Matthew, "commanded that two parts of the body should not be covered, nor should one become accustomed to the softness of the head and feet." Lycurgus commanded the same to the Spartans and Phocion to the Athenians, says Plutarch in their Lives. Philostratus teaches that Achilles, Ajax, Craterus and other philosophers went about barefoot: Clement of Alexandria likewise recommends the same to Christians, book II, chapter XI. And thus he teaches the ancients did, when Lucian, describing the habit of a Christian in the Philopater, says: "A tattered cloak, without shoes and covering, going with bare head, with shorn hair." Finally, to Pompey wearing leg-wrappings and alleging the cause of an ulcer, "Favonius says: It matters not on what part of the body the diadem is; " calling him under suspicion of affected kingship, says Valerius, book VI, chapter II. Third, because St. Mark expressly, chapter VI, 9, says "shod with sandals." Whence Peter Faber, in the Agonist, book II, chapter LXXXIV, asserts that sandals are "little shoes, or galoshes, as the Greek-Latin Glossary has it: whence our galoches is derived." And the Synod celebrated by St. Boniface, chapter CCIX, orders "that each priest celebrate Mass in the Roman manner with sandals," that is with shoes. For the Jews sacrificed barefoot, as I said on Exodus III and XXVIII. You will ask here first, why therefore did our author translate "shoes"? I answer, because caliga once meant shoe to the Latins. This is proved first from Genesis, chapter XIV, verse 23, where Abraham says to the king of Sodom: "From the thread of the undergarment even to the thong of the shoe" (that is the shoe: for this has a thong, not a leg-covering) "I will not take of all that are thine." Second, Caius the Emperor was named from the shoe Caligula: "Because he had been born in the camp, he received the cognomen of military footwear (from which soldiers were called caligati), that is caligulae," says Aurelius Victor, in Caligula. Whence Ausonius, in the Monostichs: Caius, the name which the camp gave from the shoe. Hence the author, so that it may be said of one excessively tall and long, says: "The boot of Maximin," that is, the shoe of Maximin. "For Maximin," says Capitolinus in his Life, "because he was eight feet and nearly a half in height, his royal footwear is said to have been larger than the footprint and measure of a human foot." Third, St. Isidore of Seville, book XIX of the Origins, chapter XXXIV, reviewing all kinds of footwear: "Boots," he says, "are called either from the callus of the feet, or because they are bound; for slippers are not bound, but merely inserted." And St. Gregory, book I of the Dialogues, chapter IV, says that St. Equitius, when cutting hay, was shod with nailed boots: for they used to affix nails to shoes so that they would be stronger, as rustics still do to this day. And our learned Alphonsus Salmeron here eruditely: "A boot," he says, "is called from binding the heel, that is, the sole of the foot, as it were heel-binding. And since heel is called from treading, and shoe from heel, it is clear that boots properly are not leg-coverings, but soles, or a kind of footwear that would protect the soles or heels of the feet." Fourth, the same is evident from St. Jerome, to Ageruchius, epistle 41: "The Apostles," he says, "wandering pilgrims throughout the whole world, had neither money in their belt, nor a staff in their hand, nor boots (that is, full shoes) on their feet." And St. Augustine, in the First Epistle of St. John, chapter V: "Perhaps," he says, "with nailed boots (that is, shoes) you would bruise your feet." And Cassian, book I of the Institutes, chapter X: "They protect their feet only with boots (that is, shoes)." St. Benedict, in the Rule, chapter LV: "Coverings for the feet," he says, "are soles and boots:" he calls soles those which protect the soles of the feet. Our Julius Nigronius proves this more fully in his learned little work On the Boot, where in chapter IV, number 6, he teaches that a boot, that is, a military shoe, did not extend up to the middle of the shin, as some think; but was merely a sole adhering to the sole of the foot, bound to the heel of the foot with straps or thongs, and he exhibits its image at the end of the book. For such is seen on the column of Trajan and the arch of Constantine: whence high-heeled shoes and ankle-high shoes were called, because they covered the ankles. You ask secondly, in what form were shoes called "sandals"? Some think they were of a common form, so that they covered the whole foot both above and below. For such were those of the Apostles, so that they could run through the whole world with uninjured feet. But truly others everywhere think that sandals covered the foot only below, like a sole, which was bound to the foot above by straps: such as the Capuchins now wear. That Christ wore such soles, Clement teaches, book II, chapter XI. Whence even now shoes are called Apostolic: for with such shoes the Apostles are painted in ancient pictures, even in the temples of the Greeks and Ruthenians, as eyewitnesses affirmed to me in Rome: indeed at Trier, in the Cathedral church, it was shown to me by the Reverend Dean the sandal of St. Andrew the Apostle, which plainly had the form of a sole. Thus also the image of the Mother of God, which exists in Rome in the basilica of St. Mary Major, painted by St. Luke, exhibits the boy Jesus with sandals, that is, soles, which are bound around the foot above by straps, so that the feet of Christ and the toes of his feet are altogether covered and bare, as I myself have often carefully examined. Second, thus plainly with sandals, that is, soles, are painted Isaiah, Ezekiel and other Prophets in the ancient images of Basil the Porphyrogennetus the Emperor, which exist in the Vatican, which I took care to have painted and prefixed to the Prophets. With such therefore Peter and the Apostles appear to have used, from the precept of Christ, Mark VI, 9: "Shod," he says, "with sandals:" for he forbade them footwear, Matthew X, 10, at least in Judaea, a hot region and rough with stones: for soles sufficiently protected the feet, lest they strike against stones. But whether, going forth and running through the world, against cold, fatigue, rains, and other injuries of air and earth, they did not change sandals and soles for full and complete shoes; one may justly not only ask, but also suspect and opine, and say that that precept of Christ concerning sandals was only temporary, namely for that time in which they dwelt in Judaea. Thus St. Augustine and St. Chrysostom in chapter X of St. Matthew. Beda teaches the same concerning sandals, who translates soles for them; indeed St. Augustine, book II of the Harmony of the Gospels, chapter XXX: "So that the foot is neither covered nor bare," he says. The same teach Salmeron, in the words cited a little before, Lyra, Gagney, Dionysius and others. Third, the same is indicated by the Greek ὑπόδησαι, that is, to bind under: for not complete shoes, but soles, when put on, are bound under the foot. Fourth, the same is evident from an ancient image of the caliga, that is, a military shoe. Which our Nigronius exhibits a little before cited. For in the arch of Constantine and in the column of Trajan soldiers are depicted with a sole, so that the upper part of the foot is bare, but to it the sole is bound by a strap and it is a fenestrated shoe. Mystically Bede: "Peter is commanded," he says, "to resume the insignia of preaching, which are a girdle and shoes," Matt. X. Moreover, the twofold mystical cause and signification of sandals or fenestrated shoes is given by Ivo of Chartres, serm. On the Signification of sacred vestments; Durandus, in the Rationale; Alcuin, Bede, and from them Stephen Durantus, lib. II On the Rites of the Church, cap. IX, num. 21. The first is: because the steps of the preacher ought to be protected beneath, lest they be polluted by earthly things, according to that saying: "Shake off the dust from your feet;"; and open above, so that they may be revealed to know heavenly things. The second: just as sandals cover part of the foot and leave part open; so also the teachers of the Gospel ought partly to cover the Gospel, partly to open it: namely so that the faithful and devout may have sufficient doctrine, but the unfaithful and the contemner may not find matter for blaspheming. GIRD THYSELF WITH THY GARMENT, — ἱμάτιον, that is, a cloak, as if to say, cast a cloak over your tunic. This habit of St. Peter is imitated by Clerics and Religious, who over the tunic put on a cloak: indeed the cloak was once the garment and insignia of Christians. Whence the proverb: "From the toga to the cloak," when someone had passed from Paganism to Christianity. See Tertullian, lib. On the Cloak.
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9. AND HE KNEW NOT THAT IT WAS TRUE. — "For very great things were happening, which on account of fear appear incredible," says St. Chrysostom, especially when they are unforeseen and surpass hope and expectation. Thus the happiness and joy of the Jews returning from Babylon was so great, that the Psalmist says of them, Psalm CXXV, 1: "When the Lord brought back the captivity of Sion, we became like men comforted," Hebr. כחולמים kecholemim, that is, like dreamers, as if to say, So new, so pleasant, so wonderful to us was the return from Babylon, that it seemed to us to be a dream, so that we seemed not to be actually accomplishing it, but dreaming it. Thus when Jacob had received word that his son Joseph was alive, "as if waking from sleep, yet he did not believe them," Gen. XLV, 26. The same happened here to St. Peter. For, as Lyra says: "The strength of the prison and careful custody had created in him an imagination of the impossibility of escaping; on account of which he esteemed the deed accomplished to be a vision." The Carthusian adds that St. Peter was not fully awake, but half-asleep. Hence "he thought he saw a vision," thinking that these things were being depicted to him in imagination through a vision, not really happening, but being the mockeries of imagination or the jests of a dream. Whence also Mariana: He esteemed, he says, that he saw a vision, that is, to dream and to be mocked in a dream. For we often dream false, fictitious, imaginary and sometimes impossible things, on account of the mixture and confusion of species and phantasms in sleep. Whence Plato, in the Cratylus, ψεῦδος, that is, a lie, he thinks is said, because it is ὁ εὕδων, that is, as it were the stupor of those sleeping. Otherwise St. Gregory, lib. II of the Dialogues, cap. III, and Macarius, hom. 7, think this vision or vision of Peter was an ecstasy; for St. Peter was rapt into it at the height of contemplation. But this sense is mystical; the former however is literal and genuine, as is evident from the circumstances.
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10. BUT PASSING BY THE FIRST AND SECOND GUARD — of the soldiers guarding Peter. Whence it is clear that Peter was not seen by them, because the angel had cast a heavy sleep upon them, or certainly blindness (ἀορασία), struck them, just as the Sodomites, Genesis XIX, 11, as I said there. AND THEY CAME TO THE IRON GATE, WHICH LEADETH TO THE CITY. — Hence Arias, Lorinus and others think that this prison was outside the city near the mount of Calvary: for they believe that those condemned to death or certainly to be condemned were cast into it, so that they might be near the place of punishment, namely mount Calvary. But Cajetan, Baronius, Adrichomius and others think that it was within the city, as prisons commonly are in the cities themselves; and indeed in the very palace of King Herod: for in this there was an iron gate, and three very strong towers, namely Hippicus, Phasael and Mariamne, as Josephus testifies, book VI of the Wars, chapter VI. Whence he soon says: "They passed through one street," namely one street of the city. Moreover he says, "which leadeth to the city," namely the old one, which was called the daughter of Sion and commonly Jerusalem. For this was the first city, to which afterwards a second city was added, in which was this palace of Herod, from which through the iron gate one went to the first or old city. See the maps of Adrichomius. Thus in Rome, those who dwell in the city beyond the Tiber in the Borgo, if they go to another part of the city which is on this side of the Tiber, say they are going to Rome, because namely old Rome was on this side of the Tiber, and it was still so inhabited and celebrated that it alone was called Rome by the inhabitants: so that those who dwell in the part of the city beyond the Tiber appear to dwell outside the city, although they dwell near the Vatican and the basilica of St. Peter within the walls of Rome. WHICH OPENED TO THEM OF ITS OWN ACCORD, — the angel secretly opening it with the bolts drawn back. Arator says wittily: Why is it wonderful if iron gates yield to Peter? / Whom God appointed as guardian of the heavenly court, / He commands to overcome hell. Mystically Bede: the iron gate which leads to the heavenly Jerusalem is the cross, mortification, tribulation, martyrdom, which has been made passable and open to us by the footsteps of Peter and the Apostles, who opened it with their own blood: just as the Caspian gates, which are also called iron, are straits between the Caspian mountains and rocks, almost impassable, yet to be penetrated by those who go into Assyria, of which Statius, book IV of the Silvae: Either to guard the Ister's side, and the feared / Thresholds of the Caspian gate. This is what Christ says: "Enter ye in at the narrow gate, for wide is the gate and broad is the way that leadeth to destruction," Matthew VII, 13. From this place Rupert, book XIV, and Maldonatus, chapter XX of St. John, verse 19, think that the inner gates of the prison were closed, and therefore St. Peter penetrated them by divine power, just as Christ penetrated them after the resurrection, when, with them closed, he entered to the disciples. For from the fact that Luke says the outer gate, namely the iron one, was opened to Peter, it seems to be gathered that the inner gate of the prison was not opened, but closed, and therefore was miraculously penetrated by Peter. But the contrary seems more probable; for penetration would have been a greater miracle than opening: wherefore if Luke expressed this, certainly he would not have passed over that in silence. Again, God is not accustomed to work miracles in vain. But here penetration would have been in vain: for the gates could be opened by the angel, just as the iron gate was opened. Third, penetration is the proper gift of a glorified body: whence Christ, to show that he had such a body, penetrated closed doors to the disciples. But Peter still had a mortal and gross body, not subtle and glorious. Finally, all these things were done through the angel. But an angel cannot cause one body to penetrate another; for this is proper to omnipotence and divine power. Therefore this matter seems to have been accomplished thus: the angel assumed a body in the camp, that is in the courtyard of Herod's palace, from the neighboring air: thence with the bolts secretly drawn back, he opened the gates of the prison, and thus entering the prison, he loosed Peter and led him out through the gates, already open both for his assumed body and for Peter's body. For Luke indicates that they were opened in verse 10: "And passing by the first and second guard, they came to the iron gate," that is, passing through the gates already open, they were not seen by the guards of the gates, as being lulled to sleep by the angel; but they came to the gate of the palace and its outermost area, namely the iron one, which the angel opened when closed, and through it opened, he led Peter, now completely free, out of Herod's palace into the city. THEY WENT THROUGH ONE STREET. — The angel did not dismiss Peter immediately from the prison, nor from the palace of Herod, but led him through "one street," that is, an entire public square, both so that he might place him in a completely safe location: for near the palace of Herod there were sentries and soldiers, into whom Peter could have fallen, who would have brought him back to prison; and so that Peter, walking longer with the angel in the square and observing and recognizing the houses and palaces of the city, might be completely restored from the stupor of his mind to himself, and might know that he was not seeing a vision, but was in fact being freed and led by the angel. Moreover, the Hebrews hand down that Jerusalem was divided into 24 streets, or more celebrated squares. AND IMMEDIATELY THE ANGEL DEPARTED FROM HIM. — Namely, he disappeared, dismissing the assumed body and resolving it into air and its elements. For just as nature and God neither fail in necessities nor abound in superfluities; so also do angels. It was sufficient for the angel to have placed Peter in safety and restored him to himself: therefore he does not proceed further with him, but, as if having completed his office and mission, departs; he commits the rest to Peter's diligence. Thus St. Chrysostom.
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11. AND PETER CAME TO HIMSELF. — In Greek γενόμενος ἐν ἑαυτῷ, that is, made in himself, as if he had been outside himself, his mind alienated from itself, snatched as if into ecstasy. Mystically, Richard of St. Victor, book V On Contemplation, chapter XIII: Peter, he says, that is, the holy mind elevated by pious exercises, lest it become proud, is imprisoned by Herod, that is, by the stings of the flesh and concupiscence. For Herod in Hebrew is the same as crushing conception, or glorying in the skin, says Pagninus. This mind is freed by an angel, either properly so called, or mystically, namely by the Word of God and the grace of God, which God sends into the mind, so that, humbled and returned to itself, it may relegate the footsteps of its former purity, prayer and contemplation. See more in Innocent III and Peter of Blois, sermon On the Chains of St. Peter. THE LORD SENT HIS ANGEL. — Thus invisibly God frees His faithful from dangers and afflictions through angels, as His administrators and our guardians, so that we may be grateful to them and celebrate their benefits. This is shown by many examples in Exodus chapter XXIII, verse 23. AND FROM ALL THE EXPECTATION (the Syrian, machination) OF THE PEOPLE (that is, of the people) OF THE JEWS, — especially of the Scribes and Priests, who in Peter, as in the head, were striving to destroy the new Church and Christianity. For this was their machination and expectation: these therefore are here reckoned by the name of people. But God overturned and converted their counsels and hopes to the greater good of the Church and greater glory of Peter, by sending an angel from heaven who would free him. Thus, when all human resources fail, in extreme necessity and as if in desperation, God is present to His own; just as He miraculously snatched David from the hands of Saul, Elisha from the brigands of Syria, Daniel from the lion's den, Hezekiah from the hand of Sennacherib, Susanna from false witnesses and judges, etc.
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12. CONSIDERING, — namely this benefit and miracle of God through the angel, he went to the faithful gathered in the house of Mary, that he might free them from the anxiety of suspense concerning him, pour out his joy upon them, and stir all to the praise of God and thanksgiving. Secondly, considering his danger, and that he had now been left by the angel, he directed his steps with such prudence that he might beware of falling again into the hands of Herod's men, and therefore went straight to the house of Mary, that he might be safe among his own. Morally, learn here that it is the part of the wise to consider their ways, works and words before they speak or execute them. "Words," says St. Bernard, "should go twice to the file before once to the tongue." This is what the Wise Man admonishes: "Let thy eyelids go before thy steps. Direct thy foot into the path, and all thy ways shall be established," Prov. cap. IV, vers. 25. For every error, every vice, every sin arises from a defect of consideration. For if the sinner were to consider the circumstances, effects, penalties and harms of sin, he would surely not perpetrate it. Whence Prov. XIV, 22, it is said: "They err that work evil." They err, because they do not consider the malice of the evil which they perpetrate. See St. Thomas, I II, Quest. LXXVII, art. 2 in corpore. Most excellently St. Bernard, lib. I De Consideratione to Eugenius, cap. VII: "Consideration," he says, "purifies the mind, governs the affections, directs actions, corrects excesses, composes morals, makes life honest and orderly. Finally, it confers knowledge of both divine and human things. This is what determines the confused, compels the gaping, gathers the scattered, searches out secrets, tracks down truth, examines probabilities, exposes fictions and falsehoods. This is what prearranges what is to be done, reconsiders what has been done, so that nothing remains in the mind either uncorrected or needing correction. This is what in prosperity foresees adversity, in adversity as if does not feel it; of which the one is fortitude, the other prudence." HE CAME TO THE HOUSE OF MARY, — in which was the Church and assembly of the faithful praying for Peter, of which I spoke cap. I, vers. 13. WHO WAS SURNAMED MARK, — This is a different Mark the Evangelist, who as companion of St. Peter at Rome wrote the Gospel, and from there founded the Church of Alexandria, from this John Mark, who was the companion of the journey of St. Paul and Barnabas, of whom often below. Thus St. Basil, lib. V Against Eunomius, cap. ult.; St. Jerome, lib. De Script. Ecclesiasticis; Dorotheus, in Synopsis; Isidore, lib. De Obitu Sanctorum, and from these Baronius. Wrongly therefore Origen, Euthymius, Victor of Antioch, Oecumenius and others whom Sixtus Senensis cites, lib. II and III Biblioth., think these two to be one and the same. John Mark was inscribed in the catalogue of Saints; for concerning him we thus read in the Roman Martyrology, on the 27th of September: "At Byblos in Phoenicia, St. Mark the Bishop, who is also called John by the Blessed Luke." WHERE THEY WERE GATHERED TOGETHER AND PRAYING. — Hence it appears that the faithful kept nocturnal vigils in prayer: for at night Peter, freed from prison, came to them, and found them praying. Whence these are the first vigils of the faithful, which afterwards the Church celebrated on their example on the greater feasts, but finally abolished on account of abuse; yet they endure in the ecclesiastical office of the three nocturns which the Cenobites chant at night, concerning which see Francolinus, tract. De Horis Canon., cap. II. See also St. Chrysostom here, and St. Jerome, Against Vigilantius, disapproving vigils, whom he therefore calls the Sleepy One.
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13. AND WHEN HE KNOCKED AT THE DOOR OF THE GATE. — In Greek πυλῶνος; and both gate and vestibule can be rendered with the Syrian and Pagninus. For larger houses, such as palaces, are accustomed to have vestibules and courtyards at the entrance which have their own gates, or larger doors, through which one first enters the house, namely into the vestibule, and thence into the house. A DAMSEL CAME OUT, — signifies both a young woman and a girl, as it were the feminine form of παῖς, that is boy, and a maidservant, as Chrysostom and Pagninus rendered it; for doorkeepers are accustomed to be maidservants. Our Interpreter, however, equally with the Syrian, by rendering damsel, indicate that she was not a maidservant, but a respectable person, perhaps a daughter or granddaughter of the house. Whence Luke also expresses her name, that she was called Rhoda: she therefore, either from curiosity, or by divine instinct, wondering whether it might be Peter for whom common prayer was being made in the house, especially because he came by night and knocked, went out to see who was knocking. TO HEAR. — Thus the Roman text, and this is what the Greek ὑπακοῦσαι signifies; some codices, however, read to see, that is to hear; for sight is taken for any sense, as I have said elsewhere: for doors are not accustomed to be opened at night to one knocking, so that one might see who it is, but rather the person is questioned who is knocking, so that from the voice it might be heard whether he is a friend or an enemy. NAMED RHODA. — Rhoda in Hebrew is the same as vision of strength, says the Gloss. It is more true that Rhoda is a Greek name, and signifies a rose. For thus the island of Rhodes was so named from the rose, either because it resembles the appearance of a rose, or because it abounds in pleasant roses. Whence it was sacred to the sun alone, says Diodorus, lib. VI, who, loving a girl named Rhodian, or Rhoda, named Rhodes after her. For as Solinus writes, the sky is never so cloudy that the sun is not in Rhodes. Or because a rose-bush was found there, it was built, says Strabo. Although Pagninus thinks Rhodes was named from ῥόα, from ῥόος, that is the flow of the turning sea, because before the island appeared, much flow of the sea would have turned there. Moreover, the rose is the flower of flowers, because it shines with purple, gleams with whiteness and glows with fiery color. Wherefore if anyone is heaped with all praises, he is called a rose. Whence St. Jerome, lib. II, epist. 13, concerning a most praised girl: "Let all her kindred," he says, "rejoice in the rose born from them." Such was this Rhoda, of whom thus writes Helecas, Bishop of Caesaraugusta, in the Additions to the Chronicle of Lucius Dexter and M. Maximus, which was recently discovered and published: "Rhoda, who was called Rosalia, suffered in the persecution of Trajan (as the same Maximus relates upon the Acts) for the faith, with other martyrs in Sardinia." Similar to her both in name and in martyrdom was St. Rosula, who with St. Cyprian, Bishop of Carthage, under the Emperor Valerian, achieved glorious martyrdom on the 14th of September, as the Roman Martyrology has it. And St. Rosa, a Franciscan virgin, who like a rose among thorns shone forth in virginity, virtues and miracles, and departed to the Lord in the year of Christ 1254, at Viterbo near Rome, where even now her virginal body is shown not only intact, but also flexible (so that it permits itself to be clothed), who is therefore read in the Roman Martyrology among the Saints on the 4th of September. For the rose by its fragrance and rosy color is a type of the virgin and of virginity. For this is among other states of men what the rose is among flowers, namely "the fire of flowers, the purple of gardens, the sapphire of perfumes, the eye of April, the phoenix of spring, the pomp of nature," as the Orator says. And Symposius the poet gives this riddle of the rose: I am purple suffused with the beautiful redness of earth, / And though surrounded, I am not violated, I am defended by sharp weapons. / O happy, if I could live with a long fate! The rose is therefore a virgin, namely: Virginal modesty is seen in rosy countenance. Sappho in Achilles Tatius, lib. II On Leucippe: "indicates the rose as the queen of flowers, the ornament of the earth, the glory of plants, the eye of flowers, the redness of the meadow, the gleaming beauty, the laughter of the earth." Wherefore St. Dorothea, a virgin, undergoing martyrdom in the rigors of winter, namely on the 6th of February, sent roses to Theophilus, by which, as it were by a rose-garden, or rosy crown, her virginity was to be crowned by her spouse Christ in Paradise, as her Life has it. And St. Louis, the firstborn of Charles II, King of Sicily, and therefore grandson of St. Louis, King of France, spurning the kingdom, embraced the Order of St. Francis, and from thence was created by Boniface VIII Bishop of Toulouse, and dying was seen to emit a rose from his mouth on account of the merit of virginity, which was so great in him that he never wished to kiss his mother, nor to look upon a woman in the face, as his Life has it on the 19th of August in Ribadeneira. And St. Joseph or Joshertus, a monk of St. Bertin, dying in the year of the Lord 1161, emitted five roses from his face, one from his mouth on which was inscribed the name of the Blessed Virgin Mary, because while living he daily recited a rosary of five psalms beginning with the letters of the name Maria, in honor of the same, as the Annals of his monastery have it, which I saw there, and from them St. Antoninus, Thomas of Cantimpré and John Molanus assert in the Saints of Belgium on the 30th of November. For she herself is "the mystical rose," as the Church sings in the Litanies, and as St. Bernard says in his prayer to the Blessed Virgin, page 64: "She is the violet of humility, the lily of chastity, the rose of charity." Therefore Weave roses, O generous one, Plait flowers, O Virgin rose, Most beautiful of roses.
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14. FOR JOY SHE DID NOT OPEN THE DOOR, BUT RUNNING IN ANNOUNCED IT. — First, so that those who were grieving and almost absorbed by grief on account of Peter's imprisonment, she might gladden them by the news of his liberation and as it were recall them to life. Second, so that all might go forth to meet Peter out of reverence, to congratulate him on such an unexpected deliverance; and at the same time so that she might consult her virginal modesty, which she bore by name. For, as St. Jerome says to Rusticus: "I will show you the beauty of various flowers, what lilies possess in purity, what the rose possesses in modesty, what the purple of the violet promises in the kingdom." The same to Salvina, her little daughter, calls her "a basket of roses and lilies, a commerce of ivory and pearl." INSANE. — You are delirious; O Syrian woman, you are terrified, you are struck, namely from a vehement imagination, by which you think you have seen a phantom or the shadow of Peter: for terror makes a man of disturbed mind, and from this he becomes delirious and insane.
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15. HIS ANGEL IS. — From this it is clear that it was a common opinion both of the faithful that each person had an Angel Guardian appointed to him by God, as St. Chrysostom proves from this place, hom. On the Ascension; which note against the heretics of our time, who deny it, and wrongly take for an angel the messenger sent by Peter. Whence also Isidore translates more clearly, messenger. Or by angel they impertinently and tortuously understand an angelic vision made to Peter or others concerning Peter. Thus Beza, who fashions this vision from his own brain, when there is no indication of it here; for what does this vision contribute to this history? Equally foolishly Calvin, lib. I Instit., cap. XIV, num. 7, answers that this angel was given as guardian to Peter at the time of his imprisonment only, not throughout his whole life. But whence do you assert this so boldly, nay, invent it, Calvin? Whence did the faithful know that an angel was destined to him by God in prison only? Who had seen him? To whom had Peter shown or revealed him? You admit nothing, nor do you think anything should be believed unless expressed in Holy Scripture, where have you read or found this expressed? Note here that angels sometimes assume the appearance and person of their clients and similar men, so that they may care for their affairs and accomplish their business. Thus Raphael, the companion, nay the guide of Tobias, assumed the appearance of Azarias: "I am," he says, "Azarias, son of the great Ananias," cap. V, vers. 18. Thus with the three youths in the Babylonian furnace descended an angel, "like unto the Son of God," namely Christ, who kept them unharmed from the fire, Daniel III, 92. Famous in the Annals of the Spanish is the miracle of Paschasius Vivas, who was seen to rout the Moors in battle, although he himself did not take part in the battle, but was at the sacrifice of Mass: namely his angel assumed his person, and fought and conquered in his stead. Thus when you devoutly hear the sacred Mass, your angel will conduct your affairs, better than you. Similar is that in the Chronicles of the Friars Minor, lib. I, cap. LVII, concerning Fr. John of Parma, who when he had withdrawn himself from the generalate of the Order to the study of the contemplative life, had a Religious of his Order as his assistant at Mass. It happened that he fell asleep during Mass: wherefore his angel ministered at Mass in his appearance and habit. Thus when the dead appear to the living, it frequently happens through angels, who assume the form of the dead, as St. Augustine teaches, lib. I On Care for the Dead, and our Thyraeus, lib. I On Spiritual Apparitions, cap. XII. Thus St. Placidus, when he was being submerged in the waters, saw St. Benedict (who being absent had sent St. Maurus to free Placidus) standing by, and drawing him from the waters, as St. Gregory testifies, lib. II Dialog., cap. VII. Thus St. Nicholas, being absent, appeared to sailors invoking him in a tempest, and calmed it, as his Life has it. The same appeared to Constantine the Great in sleep, and commanded him to release three men unjustly imprisoned. Thus St. Anthony of Padua, being in Italy, was seen in Portugal freeing his father from calumny and death. Thus St. Francis, being absent, appeared to the brethren in a chariot of fire. For all these things were done through angels, who formed the likeness and appearance of the said Saints and represented them to others, as Thyraeus teaches, lib. I, cap. X, especially because those who are exhibited usually do not know that they are being exhibited. Whence it is clear that they are not replicated, nor does the soul depart from the body so as to appear elsewhere, as some have thought. Thus in our age St. Ignatius, founder of our Society, being in Rome, appeared to the Reverend Father Leonard Kessel at Cologne, who was Superior of the Brethren. Thus St. Francis Xavier, being in a ship, appeared in a small boat torn from the ship by the force of a tempest, and brought it with its occupants back to the ship, certainly through an angel. Thus it is in the Life and process of Canonization of the same. A memorable example is found in John Moschus, in the Spiritual Meadow, cap. ccvii, concerning a maiden of Alexandria, who when she had distributed her property to the poor, and thus impoverished, was forced to seek her livelihood from fornication, finally repenting of the deed and seeking baptism, when no one wished to be her godparent and sponsor, angels assuming the form of certain courtiers presented themselves as sponsors for her. Similar is that in the Life of St. Stephen I, king of the Hungarians. For when the Emperor Conrad made war upon him, and already the army was proceeding, angels in the appearance of messengers brought letters, as if written by Conrad, in which he commanded his men to turn back and return home. Similar things are in the Life of St. Wenceslaus, prince of Bohemia, in Dubravius, lib. IV and V Hist. of Bohemia. These are the offices and benefits of angels toward the faithful and Saints.
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17. THAT THEY SHOULD HOLD THEIR PEACE. — "He commands them to be silent," says the Gloss, "lest the noise of those rejoicing might make his arrival in the city known." TELL JAMES, — The Younger (for the Greater was already slain, verse 1), who was Bishop of Jerusalem. Whence it appears that the other Apostles had already gone into their provinces, as I said at the beginning of the chapter: otherwise Peter would have commanded his liberation to be announced to them equally. For if the other Apostles had been present, Peter would have ordered his deliverance to be made known to them as well. HE DEPARTED AND WENT INTO ANOTHER PLACE, — namely to Caesarea, Sidon, Berytus, Tripoli, Aradus, Antaradus, Antioch: thence to Galatia, Cappadocia, Pontus, Asia, Bithynia, everywhere evangelizing, confirming the faithful and instituting Bishops, and finally, having traversed these regions, he came to Rome in this same year, as St. Jerome teaches in his book On Ecclesiastical Writers, and St. Leo in his first sermon On the Apostles Peter and Paul, which Baronius reports. For this is the seventh year from the beginning of the Antiochene see: for he sat in it seven years, after which he transferred it to Rome, as the common opinion of the Doctors holds. In this year therefore Peter, first of the Apostles, went to Rome, the head of the empire and of the world, that he might there likewise establish the head of the Church and subject the world to it, with the Roman princes converted. Wherefore it seems less true what Simeon Metaphrastes relates in the Life of St. Barnabas, that he first of all preached the Gospel at Rome. Whence also St. Clement, at the beginning of the book of Recognitions, testifies that he heard St. Barnabas preaching at Rome, and was led by him to Caesarea to St. Peter. But this book contains many fabulous things, and is not Clement's, or certainly is corrupted by Ebion (for he, as Epiphanius testifies in heresy 30, corrupted the writings of Clement), and therefore was rejected by Gelasius among the apocryphal works. Furthermore, that God commanded St. Peter to betake himself to Rome, is taught by St. Marcellus the Pontiff, in his epistle to Antioch, and by St. Leo, in his first sermon On St. Peter and Paul, and by St. Athanasius, in his Apology for Flight; by St. Ambrose, in his oration Against Auxentius; by St. Maximus, in his first sermon On St. Peter and Paul. But this was to raise the Episcopate of the city of Rome to the highest Pontificate of the whole world, and to place it in a certain place which would be more suitable for governing the world, not to join a lesser Episcopate to a greater. Finally, St. Peter turned aside at Rome into the house of Pudens, a Roman senator, and converted him with his sons Timothy and Novatus, and his daughters Pudentiana and Praxedes, to Christ, as their Acts relate. Whence he consecrated his house into a church (which was the first at Rome), which was afterwards called the Title of the Shepherd, where even now the altar is shown in which St. Peter celebrated. Peter therefore began to sit at Rome in the second year of Claudius ending, which was the year of Christ 43, and he sat for twenty-three years, namely until the thirteenth of Nero, the year of Christ 69, in which he was crowned with martyrdom by Nero together with St. Paul. Moreover, that holy Peter brought with him the happiness of the Roman republic, Paul Orosius teaches in book VII, chapter VI; for when he entered the city, the internal tumults, brought in by the cruelty of Caius Caligula, ceased. For Claudius, succeeding him, proclaimed to all ἀμνηστίαν and oblivion of injuries. Again, God restrained Furius Camillus, legate of Dalmatia, by having him killed by soldiers, lest he should tyrannically seize the empire. Moreover, Claudius subjected Britain without battle and bloodshed, within very few days. Dio has more in book LX. But when the same Claudius in the ninth year of his reign expelled the Christians with the Jews from the city, soon famine invaded the city, so that the people rose up against Claudius, who, fleeing the fury of the people through a back passage, scarcely escaped into the palace, and shortly after killed thirty-five Senators and three hundred Roman knights for the most trivial causes: but he himself died with manifest signs of poison. Thus Orosius.
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18. WHAT HAD BECOME OF PETER. — In Greek τί ἄρα ὁ Πέτρος ἐγένετο, that is, what then had become of Peter; the Zurich version, whither Peter had gone, whether he had escaped from prison by magic or divine power, or had been changed into a bird, spirit or some other thing, or had been carried away elsewhere. It is uncertain whether the angel, opening the doors of the prison and the iron gate of Herod's palace, closed them behind Peter after leading him out, or left them open; in either case, it was a great prodigy. Chrysostom, in his homily on Matthew, thinks that all were closed, and the hands of the two soldiers who slept with Peter, bound with the same chain with which they had been bound with him, remained bound.
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19. AFTER INQUIRY MADE CONCERNING THE GUARDS. — In Greek ἀνακρίνας τοὺς φύλακας: ἀνακρίνειν signifies many things, namely to inquire, to examine, to apply torture; likewise to judge and condemn. Whence the Syriac version renders it, he condemned the guards. HE COMMANDED THEM TO BE LED — into prison, says Rabanus, or to Caesarea, whither Herod was about to come: where shortly after, when Herod was slain, the guards were released, says Cajetan, God thus softening Herod's mind, lest the release of Peter should harm anyone, or be the cause of death to the guards. Better St. Chrysostom: "he commanded them to be led," namely to punishment. Whence the Syriac version, he commanded them to be slain. Peter of Alexandria, canon 13, in Theodore Balsamon, relates that they were suffocated or strangled. AND GOING DOWN FROM JUDAEA TO CAESAREA. — Which was formerly called the Tower of Strato: where Herod Agrippa celebrated solemn games for the safety of Caesar, to which a great multitude of nobles and magnates from the whole province had assembled, says Josephus, book XIX of the Antiquities, chapter VIII. At the same time that he might avenge himself upon the Tyrians and Sidonians, as follows.
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20. ANGRY. — ἐθυμομάχει, that is to say, waging war in his mind; the Zurich Bible, he was waging war in his mind against the Tyrians; others, bearing a combative and hostile disposition. The cause of Herod's anger is unknown to us. Baronius suspects it was because the Sidonians had received Peter escaped from prison, and having been made Christians by him, had received a Bishop from him. But this is less pleasing to others. BLASTUS, WHO WAS OVER THE KING'S BEDCHAMBER. — Namely the prefect of the bedchamber, the first chamberlain of the king, and therefore most intimate with him. BECAUSE THEIR COUNTRIES WERE NOURISHED BY HIS. — In Greek ἀπὸ τῆς βασιλικῆς, namely, χώρας, as preceded, that is from the region, or dominion of King Herod. Thus the Syriac version. From Judaea therefore grain and all provisions were supplied to them. They therefore seek peace, lest Herod prohibit this exportation of grain, and thus destroy them by famine.
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21. AND WHEN A DAY WAS APPOINTED. — Syriac, a most celebrated day. For it was the second day of the games for the safety of Caesar, says Josephus in the place already cited. On that day therefore Herod sat in royal magnificence on the tribunal, that he might hear the cause and petition of the Tyrians and Sidonians, or rather their satisfaction and submission, and might determine concerning them at his pleasure. Whence also he harangued them, namely the Tyrians and Sidonians, as preceded. Thus Lyra. CLOTHED IN ROYAL APPAREL. — "Royal apparel" comprises purple, scepter and crown; clothed in these they judged: for these are symbols equally of kingship and of judicial power. Whence also Josephus, book XVII of the Antiquities, chapter XI, writes thus concerning Herod carried to the sepulcher: "And he was dead, wrapped about in purple garments, his head crowned with a diadem, and a scepter also was placed in his hand, as if held by one living." Moreover Agrippa's garment was of silver, woven with marvelous workmanship, says Josephus, which struck by the rays of the sun emitted a divine splendor. He therefore wore purple, a golden crown on his head, and a scepter, which are the insignia of kings, and these beyond measure splendid. Wherefore the proud Herod exceeded the measure and modesty of apparel, and gave occasion to the Tyrians and Sidonians, suppliants and flatterers, to acclaim him and render divine honors. Thus Isidore of Pelusium, book I, epistle 74. Wherefore wisely did the Emperor Justinian, when dying, admonish Tiberius his successor, saying: "Let not the splendor of apparel lead thee into error, nor let the illustrious ornament of those things which fall under sight deceive thee, by which I myself, driven into deception, rendered myself liable to the gravest punishments. Let not thy habit exalt thee, as it did me. Behold God who hath benefited thee: He gave thee this habit, not I. Honor Him that thou also mayest be honored by Him." Evagrius is witness, book V, chapter XIII. Equally wisely St. Bernard, book II of the work On Consideration addressed to Eugenius, chapter XII, admonishing him, lest, having become Pontiff from a monk, he applaud himself in such an eminence: "Great," he says, "is he to whom present felicity, if it hath smiled, hath not mocked. For this is to the incautious a relaxation of discipline, what fire is to wax, what a ray of the sun is to snow or ice."
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22. AND THE PEOPLE MADE ACCLAMATION, SAYING, IT IS THE VOICE OF A GOD, AND NOT OF A MAN. — That is to say, the splendor of King Agrippa's garments and the majesty of his oration so dazzle us, that we seem to see and hear God, not a man. This acclamation, arising from the Tyrians and Sidonians, who were seeking the favor of Herod, spread to the rest of the people of Caesarea. See here how great an evil flattery is, which makes a god out of a king; and therefore a corpse out of a man: for it itself kills the king. This evil is frequent in the courts of princes: whence the flatterer is a flatterer, but also עוֹרֵב is עוֹרֵף, that is the flatterer is a raven, plucking out the eyes of those to whom he flatters. Excellently Curtius, book VIII: "Pernicious flattery is the perpetual evil of kings, whose wealth is more often overthrown by assent than by an enemy."
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23. IMMEDIATELY (the Syriac, at the same hour) HOWEVER AN ANGEL OF THE LORD STRUCK HIM, — a zealot and avenger of divine honor who here was snatched away by God, was sacrilegiously given to Herod. Whence it appears that this was a good angel, although our Lorinus judges it to have been evil and a demon. STRUCK, — that is, struck him with a lethal blow. This blow was pain of the viscera and torment, says Josephus: likewise putrefaction of the body and stench; from this indeed worms burst forth. Thus his grandfather Herod of Ascalon, the infanticide, who killed the holy innocents, perished consumed by lice. Josephus adds that a bubo was seen upon the head of Herod, as it were a messenger of calamity, as a certain German had once foretold to him at Rome, according to the same Josephus, lib. XVIII, cap. III. Oecumenius however writes that an angel was seen instead of the bubo. BECAUSE HE HAD NOT GIVEN HONOR TO GOD, — that is, because he had not defended the honor of God; but had arrogated it to himself, consenting to the insane flattery and acclamation of the people. St. Luke recounts this punishment of Herod on the occasion of the killing of St. James and the imprisonment of St. Peter: for these two his monstrous crimes against Christ and the Church merited his blindness and his fall into this idolatry, on account of which he was punished by God, the just zealot and avenger of His honor and divinity, with death, so that it might appear that he was mortal, indeed dead, who had desired to be God. Thus Lucifer, aspiring to divine honors, from the first angel became the most foul demon. Thus Alexander the Great was killed by his own men, because he wished to be adored by them as a god, as a certain Hermolaus, one of the conspirators, reproaches him in Curtius, lib. VIII. Thus Nebuchadnezzar, who wished to be adored in the golden statue erected by himself, Daniel III, was changed by God into a beast, Daniel IV, 28. Thus Antiochus Epiphanes, who from pride thought himself a terrestrial god, struck with pain of the viscera and gnawed by worms, equally as this Herod, perished, II Maccabees IX, 12. Wherefore all these were types of the Antichrist, who shall sit in the temple and wish to be adored as God, and therefore shall be driven by God into the depths, Apocalypse XIII. Note: Herod sinned by silence: for thus he tacitly assented to the blasphemous acclamation: for he ought to have protected the honor of God, and therefore to have removed it from himself and to have severely rebuked the people, because they had inflicted this so signal an injury upon God, as St. Paul and Barnabas did, whom the Lycaonians wished to adore, the one as Jupiter, the other as Mercury. "For they, rending their garments, rushed out among the multitude, crying out and saying: Sirs, why do you do these things? We also are mortals, men like unto you," Acts XIV, 13. For in such a case this is true: "He who is silent seems to consent:" especially if he be a Superior, or a man endowed with wisdom and authority. AND CONSUMED BY WORMS (in Greek, made food of worms), HE EXPIRED. — Thus God casts down the proud and strikes them down. Justly Herod, wishing to be god, becomes food of worms, so that humbled he may learn himself to be not only mortal, but also putrid, and may say that word of Job, cap. XVII, 14: "To rottenness I said: Thou art my father: and to worms, my mother and my sister." By "worms," understand lice which from the putrid and foul body burst forth through each member, concerning which disease see Galen, lib. De Compos. medic. secundum loca, cap. VII. St. Chrysostom adds, hom. 26 in Epist. ad Hebr., that "he burst and his viscera were poured out." With this phthiriasis, that is, the disease of lice and death by worms, God is accustomed to punish blasphemers, fighters against the saints, persecutors of the faithful; but especially those who desire divinity, such as Antiochus Epiphanes, Herod the infanticide, of whom I spoke a little before, Hunnericus the Arian king persecuting the Orthodox, of whom Victor of Utica, lib. III Wand. Histor.; in the same manner perished Pherecydes, the teacher of Pythagoras, an atheist and contemner of all divinity, of whom from Aristotle, Plutarch, Aelian and Pliny, Rhodiginus, lib. XIX, cap. XXX; and Maximianus, companion of Diocletian in empire and persecution, of whom Eusebius, lib. VIII, cap. XXVIII; and Julian the Apostate, of whom Sozomenus, lib. V, cap. VII; and the blasphemer Nestorius, according to Nicephorus, lib. XIV, cap. XXXVI; and the impious Calvin, according to Bolsec in his Life. Excellently Drogo the Cardinal, tract. de Sacramento Domin. passion., tom. II Biblioth. SS. Patrum: "Why," he says, "do you glory in bright raiment? beneath you shall the moth be spread, and your covering shall be the worm. This is your garment. Those who clothed you in a scarlet cloak mocked you. Thus Antiochus and Herod, the two, laying aside the garments of others, expired in their own garments." Finally, Josephus describes graphically the history of this Herod's death, in book XIX, chapter viii, where however in honor of his own nation and king, he softens it, and commends Herod's equanimity with little fidelity: and he passes over his worms, mentioning only the torments, which indeed the worms eating away his entrails caused. For thus he says: "And now he had completed the third year of his reign over all Judaea, when he came to the city of Caesarea, which was formerly called the Tower of Straton, where he celebrated solemn games for the safety of Caesar; to which festival a great multitude of nobles and magnates had assembled from the whole province. On the second day of this celebration he went forth in the morning to the theatre, clothed in a garment woven entirely of silver with wonderful workmanship, which struck by the rays of the rising sun and emitting a certain marvelous splendor, inspired veneration with fear in the beholders. And soon flatterers from here and there acclaiming, hailed him as a god, beseeching that he would be favorably propitious: for up to this point they had revered him as a man, now they acknowledge and confess in him something more excellent than mortal nature. He neither corrected nor rejected this impious flattery; and a little later, looking up, he saw above his head an owl sitting on a rope extended: and as soon as he perceived this to be a messenger of calamity, which once had been of good fortune, he was grieved from his inmost heart. Immediately there followed violent torments of the belly from the beginning. Turning therefore his eyes to his friends: Behold, he said, I whom you call a god by your acclamation am ordered to leave life, by fatal necessity convicting your falsehood, and he whom you hailed as immortal is being snatched away to death. But the will of the heavenly Godhead must be borne: for we have not lived badly, indeed with such good fortune that all would proclaim me blessed. Having said this, as the pain increased, he was tormented. Therefore the report being quickly brought to the palace, rumor was spread that he would soon die. Wherefore immediately the whole people together with wives and children, clothed in sackcloth, according to ancestral custom, supplicated God for the safety of the king, mingling all things with lamentations and wailings. But the king lying in a lofty chamber, and stretched out on his face looking down, neither did he himself refrain from tears. Then with torture continuing unabated for five days, worn out he ended his life, having been born in the fifty-fourth year and having reigned for seven years. For he held the kingdom for four years under Gaius Caesar, first in the tetrarchy of Philip for three years, to which in the fourth year he also added the tetrarchy of Herod: then for three years under Claudius Caesar, besides the dominion already mentioned, he also reigned in Judaea: and Samaria together with Caesarea." He then adds that to this Herod in the kingdom succeeded his son, namely Herod Agrippa the younger, seventeen years old, before whom Paul, being captured, pleaded his case, chapter xxv, 22; in whom the line of Herod the Ascalonite ended, as also the kings and kingdom of Judaea, overthrown by Titus and Vespasian: moreover he left surviving three daughters, Mariamne, Bernice, who married Felix the prefect, and Drusilla, of whom Luke makes mention, chapter xxiv, 24, and xxv, 13. Josephus adds that the Caesareans and Sebastenes assailed the dead Herod with insults, just as they had assailed him living, present and seeing in public comedy the Alexandrians: in which they affected him with the same mockeries with which the Jews, of whom Herod was king, shortly before had affected Christ, preferring Barabbas to him, crowning with thorns, clothing with purple cloak, and mockingly hailing him as king of the Jews. A certain madman, named Carabbas (Baronius suspects it should be read Barabbas), who represented the person of Herod, they brought into the theatre, on whose head they placed a diadem of papyrus, they clothed him with a mat for a cloak, they gave him a piece of reed in his hand for a scepter. Hailing him as Marin, that is lord, as Philo relates in Flaccum, chapter xl. Thus God, by his just judgment, rendered to Agrippa and the Jews a like retaliation for the mockery of Christ.
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24. BUT THE WORD OF THE LORD GREW. — That is to say, by the persecution of Herod Agrippa it was so far from being diminished, that the number and strength of Christians grew exceedingly, especially when they saw the persecutor punished by God and consumed by worms. Rightly does St. Nilus, homily 2 On the Ascension of Christ, compare the Church to a vine, which the more diligently it is pruned, the more fruitful it becomes. "The branches of the Church were cut down," he says, "and the fruit of faith increased, and it brought forth a flower that did not wither: for from that root these branches were born, which most truly said: I have overcome the world. I am the vine, you are the branches. Stephen as a branch was cut off, and another branch of martyrs sprouted. James and Peter were pruned, and another martyr arose in turn: and when this was cut off, another fruitful branch again was sent forth from this root. Paul was harvested, and another cluster of martyrdom ripening appeared in Thomas: and everywhere the root being harvested, brought forth a more abundant supply, beyond what these had harvested, and a more durable shoot. And indeed these cutters soon withered and were destroyed: but this vine, always laden with fruits, embraced the ends of the earth with its shoots." Excellently does Tertullian say in the Apology, chapter xxvii: "And those demons," he says, "we never triumph over more than when we are condemned for the obstinacy of faith." And in the last chapter: "We become more numerous, as often as you mow us down. The blood of Christians is seed." Thus the Hebrews grew by the persecution of the Egyptians, "and the more they oppressed them, the more they multiplied," Exodus I. Whence St. Chrysostom, homily 40 on the martyrs Juventinus and Maximinus: "As plants watered," he says, "grow more; so also our faith when attacked flourishes more, and when vexed abounds more: nor do the irrigation of waters make gardens so fruitful, as the blood of martyrdom is wont to irrigate the Churches." And St. Leo, sermon 1 on the Nativity of St. Peter and Paul: "The Church is not diminished by persecutions, but increased. And always the Lord's field is clothed with a richer harvest, while the grains which fall singly are born multiplied." The same happens in equal or nearly equal measure in any believer. For he grows in virtue and strength in temptation and adversity, like the palm tree.
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25. BUT BARNABAS AND SAUL RETURNED FROM JERUSALEM. — "Returned," namely to Antioch, as the Syriac has it, from whence they had been sent, to bring alms to the poor of Jerusalem and those suffering from famine, as was said in chapter xi, verse 28. HAVING TAKEN WITH THEM JOHN, WHO WAS SURNAMED MARK. — From this Salmeron infers that Saul and Barnabas were hidden in the house of this John Mark at the time when Herod struck James and imprisoned Peter. Whence when Peter came out of prison, he found them there.
Machine translation from the Latin, not reviewed.
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v. 1 eodem autem tempore xazà... circa illud tempus, quod scil. in antecedentibus designatum est; Agrippa anno 51 in Palaestinam rediit; non est probabile eum statim in Christianos saevisse; annum 69 (Patr.), && (Salm.) assignant; misit Herodes rez, qui cognominatus est Agrippa, additur in versione syriaca, manus, ut affligeret quosdam de ecclesia i. e. de coetu fidelium; « non iam Iudaei, non Synedrium, sed rex immittit manus, ut affligeret; maior potestas, gravius bellum, maxime quia ad gratiam Iudaeorum » (Chr.). Et quam serio coetum fidelium supprimere studuerit, collige eo quod apostolos aggrediebatur
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v. 2 occidit autem lacobum fratrem Ioannis gladio, filium Zebedaei, unum ex tribus apostolis qui Christo familiariores reliquis erant. Impletur iam in eo quod Christus dixerat : calicem quidem quem ego bibo bibetis, et baptismo quo ego baptizor baptizabimini (Marc. 10,39; Chr.) More romano, uti Herodes Antipas, huius Herodis patruus gladio occidit baptistam, ita Iacobus quoque trucidatur gladio (Lap.). Plura de eius martyrio refert Eusebius (h. e. 2,9) ex Clemente alexandrino, quae pariter recitant Bed. Salm. Lap. Bl. illum scil. qui detulerat lacobum constantia eius victum se Christianum professum esse unaque cum eo capitis damnatum; cum ad mortem ducerentur rogasse ut sibi igno- 800704 ; respondisse Iacobum : pax tibi, eumque esse osculatum; et ita ambo simul capite plexos esse;
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v. 3 videns autem quía placeret ludaeis apposuit. ut. apprehenderet. et. Petrum; erant. autem dies azymorum , qui sunt a die 1& (15) — 91 mensis nisan; proin a plenilunio primo verni temporis; additur in D explicite placuisse ludaeis quod manus iniiceret in fideles; quare perrexit in eorum vexatione, προσέθετο et addidit;
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v. & quem cum apprehendisset misit 1n. carcerem tradens quatuor quaternionibus militum. custodiendum , volens post pascha i. e. post septem dies azymorum, post 21. diem nisan; producere eum populo ἀναγαγεῖν in locum editum scil. ad iudicium pronuntiandum in conspectu populi cui hoc spectaculum gratum praebere voluit. Tempore paschali Iudaeorum plurimi ex variis regionibus in urbe aderant; illis innotuit zelus qui esse videbatur Agrippae pro lege; fortasse simul affectabat sacram dierum festorum reverentiam, ne eorum sanctitas caede turbaretur. . Modus quo Petrum servandum curabat morem sapit romanum. Nam quaternos milites excubias agere Vegetius refert : de singulis centuriis quaterni equites et quaterni pedites excubitum noctibus faciunt (de re milit. 3,8); idemque notat : quia impossibile videbatur per totam noctem vigilantes singulos permanere, ideo in quatuor partes ad clepsydram sunt divisae vigiliae, ut non amplius quam tribus horis nocturnis necesse sit vigilare (l. c.). Quaterni igitur milites per vices Petrum custodiebant, e quibus, ut colligitur ex v. 6. 10, duo intra carcerem prope Petrum, duo ad carceris ianuas atque aditus adstabant (Patr.);
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v. 5 et Petrus quidem servabatur in carcere; oratio autem fiebat sine intermissione ἐχτενῶς intente , assidue, gig : instantissime αὖ ecclesia ad Deum pro 60 « amoris indicium erat oratio; audite quo fuerint affectu erga doctores; non tumultuabantur, non turbabantur, sed ad orationem versi sunt, verum et inexpugnabile commilitium (τὴν ἔντως συμμαχίαν τὴν ἄμαχον); ad illam confugiebant » (CÀr.). En primum idque praeclarum exemplum, quod fideles constanter per saeculorum cursum imitabantur, quoties in pastores Ecclesiae saevitum esi! Fideles enim pro Petro pugnantes, Salm. ait, non fregerunt carcerem, non occiderunt milites, non confregerunt catenas, sed ad orationem confugiunt, memores praecepti Domini, ut bene precentur ipsis persequentibus. Arma Christianorum in eiusmodi adversis patientia sunt et precatio. Et Deus precibus fidelium annuit; nondum venerat tempus quo tali pastore et apostolo Ecclesia carere potuit;
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v. 6 cum autem producturus eum esset Herodes , in ipsa nocte erat Petrus dormiens inter duos milites vinctus catents duabus; etiam hic habes morem romanum; nam « eadem catena et custodiam et militem copulat » (Seneca, epist. 5,6); eiusmodi exemplum habes etiam in Antiq. 18,6,7; imo hic Petrus maioris securitatis causa ab utraque parte, utraque igitur manu, catena alligatus coniunctusque cum duobus militibus erat (cf. Act. 28,16. 20) et S. Ignatius martyr scribit : 8 Syria Romam usque cum bestiis pugno terra marique, noctu et interdiu, alligatus ad decem leopardos, quae est militum turma (ad Rom. 5; cf. Beel. Patr.) οἱ custodes ante ostium custodiebant carcerem, reliqui duo milites agebant excubias ante ostium. « Sed quo accuratior custodia, eo mirabilius spectaculum; vide Petrum dormientem, nec terrore mortis nec ullo metu detentum, omnia Deo committens » (CÀr. Oec. Theoph.). Inter tot pericula securus profundo somno vacabat; quam recte dictum est : iustus quasi leo confidens absque terrore erit (Prov. 28,1; Saím.); v. "1 et ecce angelus Domini astitit ἐπέστη Petro derepente adstitit et |umen refulsit in habitaculo 52 ex Atticorum euphemismo carcerem denotat )2/.( idque exemplis probat W'etst. ad ἢ. 1.; at potuit vox etiam accipi latiore sensu de conclavi quolibet. Lumen nemo vidit nisi Petrus; dor- . miebant milites quibus erat alligatus; ideo nihil gestorum sentiebant (CÀr.) ; percussoque latere Petri excitavit eum dicens : surge velociter, et ceciderunt catenae de manibus eius; non fractae aut solutae dicuntur catenae, sed e manibus eius excidisse (Beel.) vel e brachiis; nam etiam apud Homerum, Herodotum, alios, item nonnunquam in lingua hebraica vocabulo χείρ ('ד) brachium quoque comprehenditur (B/.). Petro ex gravi somno difficile evigilanti et obstupescenti et nondum sibi conscio singula praecipit angelus, sicuti semisopito fieri solet
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v. 8 dixit autem angelus ad eum : praecingere , ζῶσαι cingulo tunicam adstringe; dormiebat scil. laxato cingulo, e£ calcea te caligas tuas ὑπόξησαι subliga tibi sandalia tua; et fecit sic; et dixit illi : circumda tibi vestimentum tuum, Ἰλάτιον dicitur quidem universe de quacumque veste, sed hic, ubi Petrus iam collectam tunicam cingulo adstrinxisse dicitur, intelligitur de pallio; δέ sequere me;
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v. 9 .et exiens sequebatur eum, et nesciebat quia verum est quod fiebat per angelum; existimabat autem se visum videre; ita stupore rei novae et plane inexspectatae erat occupatus, ut non intelligeret quae fiebant per angelum reapse fieri, sed ut videretur sibi videre visum prout antea viderat;
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v. 10 transeuntes autem primam et secundam custodiam i. e. custodiam ante portam ipsius conclavis quo Petrus erat inclusus, ubi itaque duo alii milites stabant illius quaternionis, cui haec vigilia noctis obtigerat; secunda custodia in alia parte aedificii erit cogitanda, « in alia parte arcis Antoniae, haec enim aperte gradibus septem indicatur » (B/.), vide D. lect. var.; intelligit Beel. utramque custodiam de quatuor militibus ad Petrum custodiendum deputatis; primam scil. milites quibus erat alligatus, secundam duos ante ostium. Sed cum iam in v. 9 dictum sit : et exiens sequebatur eum, non videtur ita posse nunc intelligi transeuntes autem primam constodiam διελθόντες de duobus illis militibus qui in ipso conclavi cum Petro erant quod conclave ex v. 9 iam reliquerat. Divinitus factum est, ut oculi militum tenerentur, ne Petrum animadverterent; venerunt ad portam ferream quae ducit ad civitatem, quae ultro aperta est eis; et exeuntes descenderunt septem gradus et processerunt vicum unum; illud de septem gradibus quos descenderunt utique ita est conformatum, ut ad accuratam scriptoris narrationem pertinere censendum sit; cur enim id ab interpolatore quodam additum sit et unde ille hunc accurate numerum scire potuerit, nequit explicari (cf. Beís.); ξύμην plateam unam (9,11) processerunt et continuo discessit angelus ab eo, qui eousque Petrum comes deduxerat;
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v. 11 οἱ Petrus ad se reversus ἐν ἐχυτῷ 169505006, ex stupore illo ad se redit, plene et clare sibi conscius fit reapse et non in visione omnia esse gesta, dizit : nunc scio vere quia misit Dominus angelum suum, ἀληθῶς, contrarium eius quod in v. 9 dicebatur, et eripuit me de manu Herodis, de eius potestate, e/ de omni exspectatione plebis Iudaeorum; eius scil. supplicium et mortem avide exspectabant; nonne in hoc impio ludaeorum desiderio, ut Petrus tolleretur, simul cerni potest agnitio maioris dignitatis et auctoritatis eius inter fideles? v. 19 consideransque συνιδών i. e. λογισάμενος ὅπου ἐστίν, ἢ τοίνυν τοῦτο συνεῖδεν (Chr.) , postquam cognovit id quod erat, eorum quae gesta erant clare conscius factus, venit ad domum Mariae matris Ioannis qui cognominatus est. Marcus, ubi erant multi congregati et orantes ; cf. v. 5; Marcus Barnabae consobrinus (Col. 4, 10), quem Petrus suum vocat filium (1 Petr. 5,13; vide Comment. Marc. p. 1 seq.); hic in Act. vocatur Ioannes 13,5. 13; Marcus 15,39; utroque nomine 15,37;
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v. 13 pulsante autem eo ostium ianuae τοῦ πυλῶνος Vestibuli; cf. 10,17, processit puella ad audiendum 0 plane ut apud atticos (B/.), nomtne Rhode 1. e. rosa; nomen graecum et in mythis et in comoediis (B/.); Susanna nomen habet a liliis, Hadassa ἃ myrto, Rhode a rosa (Wetst.). Erat itaque domus sat ampla;
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v. 1& οἱ ut cognovit vocem Petri, prae gaudio non aperuit ianuam, sed intro currens nuntiavit stare Petrum ante ianuam; prae gaudio et desiderio rem faustam lugentibus nuntiandi, hac una cogitatione occupata, omittit aperire, sed statim currit laeta ad alios εἰσδραμοῦσα ex vestibulo in interiorem partem domus. Res nativa simplicitate et facta et narrata est. Non est mirum si illi non statim crediderunt, cum ipse Petrus ab initio nesciret vera esse quae fiebant (Sa/m.)
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v. 15 αὐ illi dixerunt ad eam : insanis; tlla autem affirmabat ξυπγυρίζετο acriter, constanter asseverabat sic se habere; illi autem dicebant, quidam autem dixerunt (gig) : angelus etus est , fortasse angelus eius est (vide lect. var.); « hinc verum est, unumquemque nostrum habere angelum » (CÀr. Oec. Theoph. Darh.) et Beda idem asserens provocat ad librum Pastoris et ad multos Scripturae locos; duos affert (Matth. 18,10 et Gen. 48,16) et hic discipuli angelum Petri venire existimabant; proin testimonium habetur persuasionis eorum;
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v. 16 Petrus autem perseverabat pulsans; cum autem aperuissent, viderunt eum et obstupuerunt,
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v. 17 annuens autem eis manu ut tracerent , sane eum videntes multis exclamationibus admirationis et quaestionibus eum quasi obruere coeperunt; Petrus autem cavere voluit, ne aliorum quoque, fortasse vicinorum attentio ad eventum provocaretur; insuper cito urbe egredi consultum erat; quare χατασείσας motione manus facta iis silentium indixit, ad eos ingreditur et narravit quomodo Dominus eduzisset eum de carcere, dixitque : nuntiate lacobo minori qui dicitur, . Alphaei filio, apostolo (1,13; 15,13. Gal. 1,19; 2,9) et fratribus haec; et egressus abiit in alium locum; intellexit e liberatione divinitus facta esse voluntatem Dei, ut se subtraheret periculo et ditione Agrippae relicta i. e. Palaestina relicta exteris quoque regionibus nuntium inferret evangelicum. « Excellit haec tota narratio mira ἐναργείᾳ, neque recte dubitari posse videtur, quin per Marcum ab ipso Petro venerit; ita sunt omnia maiora minoraque accurate perscripta » (Bl.), et Lucas profitetur se accurate inquisitione facta cuncta scribere (Luc. 1,3). vide etiam apud Patritium, de evangeliis lib. I cap. 2 n. 27-30. Atque esse hanc traditionem vetustissimam et veram, Petrum scil. primo sub Claudio Romam venisse , solide ostendit Belser (Theol. Quartalsch. 1898 p. 188 seq.).
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v. 18 facia autem die erat non parva turbatio inter milites, quidnam factum esset de Petro, τὶ ἄρα, revocat 22+ lectorem ad praesentem rerum statum qui in antecedentibus est descriptus (Klotz, Devar. II p. 176);
Angelus Petrum clam custodibus eduxit; omnia acta sunt divinitus illis insciis. Hoc etiam declaratur
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v. 19 Herodes autem cum requisisset eum et non invenisset, inquisitione facta de custodibus, quattuor illis, post quorum vigiliam Petrus iam non est inventus; et ex v. 18 colligitur, Petrum in ultima noctis vigilia esse eductum ab angelo, zussit eos duci scil. ad supplicium , ad mortem. Videtur etiam ea in re secutus esse morem romanum; nam instituto romano custodes si vinctus effugisset pro eo pares poenas luebant (Cod. Iust. 9,5,4. Wetst. Bl.). Ita communiter explicant ἀπαχθῆναι. At Gen. 42,16 verbum ponitur de abductione in carcerem; sim. Gen.39,929 et 40,3. Certe omnia aderant quibus custodes non esse reos probabatur; « ita sensu destitutus erat, ut etiam iniuste punire aggrederetur. Ecce causam illorum defendo; vincula erant, custodes intus, carcer clausus, nusquam perfossus paries, omnes eadem dicebant ; si solvere voluissent, vel ante solvissent, vel simul exissent » (CÀr.). Sed Herodes necessario debuit custodes culpare et punire, ne agnosceretur miraculum, sed ut pro Iudaeis saltem species servaretur evasionis culpa vel negligentia custodum (cf. Salm.). Notat Patr. : «res Agrippae gestas post Petri discessum Lucas sic narrat, ut non modo minime sequatur illum brevi post cum vita mortem commutasse, sed ex narratione ipsa longius aliquod temporis spatium colligere liceat, quod inter Petri profectionem et Agrippae funus intercesserit » ; descendensque a. Iudaea in Caesaream 1bi commoratus 65) xai χατελθών, non sequitur ex modo narrandi Herodem mox post Petri profectionem Caesaream se contulisse; nam particula xat, si de eadem agitur persona, Lucas haud raro illa quoque adiungit quae longiore spatio interposito evenerunt (cf. Luc. 5,15. 16; 9,10; 11,15 etc. vide Patr. de evang. lib. 3 dissert. 17 cap. 3 n. 17; dissert. 18 cap. 2 n. 7). Caesarea extra Iudaeam proprie dictam sita erat ; Augustus imperator urbem eam concessit Herodi; post eius mortem cum reliqua Iudaea data est Archelao, et ex tempore mansit coniuncta cum Iudaea et erat proinde modo sub procuratoribus romanis, dein sub Agrippa, iterum sub procuratoribus, sicut Iudaea (cf. Antiq. 15,7,3; 17,11,5; 19,7,%( ; ibt commoratus est ; quamdiu? nescimus; at longius tempus facile concluseris ex διέτριβεν:
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v. 20 erat autem ratus Tyriis et Sidoniis; causam nescimus; at tli unanimiter ex ambabus urbibus illis renerunt ad eum et persuaso Blasto qui erat super cubiculum regis, praefectus cubiculo vel minister cubiculi, cubicularius; uti fieri solet, aulicum oblatis muneribus in suas partes adducebant, ut apud regem intercederet causamque promoveret; nomen 300106 etiam in inscriptionibus occurrit (B/.); postulabagt pacem; de bello a rege iis inferendo sermo esse non poterat; Phoenice enim Syriae provinciae erat attributa; proin postulabant, ut in pristinam amicitiam a rege reciperentur; est itaque pax iterata conciliatio, amicitia (Calm.). Atque cur iis necessarium erat cum rege in gratiam redire, additur eo quod alerentur regiones eorum ab illo ἀπὸ τῆς βασιλικῆς scil. χώρας, ex ditione regis, ex 100868 frumentum, quo Phoenice carebat, iis afferri solebat; vide 3 Reg. 5,11 et Ez. 27,177 : Iuda et terra Israel institores tui in frumento primo, balsamum et mel et oleum et resinam proposuerunt in nundinis tuis, et Antiq. 15,10,6 refertur : Caius Caesar statuit... ut in Sidone secundo quoque anno tributum reddant quartam satorum partem. Si itaque Agrippa commercium prohiberet et frumentum asportari in Phoenicen vetaret, res accideret permolesta. Intercessio Blasti quam sibi conciliarant non caruit fructu
12:21
v. 21 statuto autem die Herodes vestitus veste regia, sedit pro tribunali et. concionabatur ad eos et de qua re sermonem habuerit, indicatur in additamento : et reconciliatus est Tyriis (cf. lect. var.); ad hos igitur verba fecit ἐδημηγόρει pacem et amicitiam iis promittens; quare hi de bono rei successu laeti in adulationes prorumpunt
12:22
v. 22. populus autem δῆμος, illi scil. ad quos ἐδημηγόρει, 0060070001 : Dei voces et non hominis ; éonferri iuvat narrationem quam tradit losephus (Antiq. 19,8,2) : regem Caesareae in honorem Caesaris spectacula edidisse; secuudo spectaculorum die eum processisse in theatrum veste indutum tota ex argento contexta ; « ibiargentum primis solarium radiorum ictibus illustratum, mirum in modum resplendescebat; mox adulatores alii aliunde acclamabant Deum appellantes dicentesque : propitius nobis esto, et licet hactenus te veluti hominem reveriti simus, dehinc tamen mortali sorte maiorem te habemus ». Dies itaque publicae legatorum admissioni statutus érat dies secundus illorum spectaculorum et festivitatis quam rex ὑπὲρ τῆς ἐχείνου- Καίσχρος- σωτηρίας celebrabat. Uti ipsa vox δημηγορεῖν indicat, haec legatorum admissio in publica 6016britate facta est, uti ex more saepe fieri solebat, in theatro (cf. 68. Felt.); ἐπὶ τοῦ βήματος in suggestu, in solio; ceterum narratio Lucae maiore rerum determinatione praestat; ex ea sola edocemur de disceptatione cum Tyriis et Sidoniis (cf. Beís.), ex ea sola refertur ratio probabilis pro illa adulatione, et 08 demum aliena est ab illa fabula de bubone apud Iosephum. Blasphemam adulationem rex non respuit, 560 admisit, id quod Iosephus quoque indicat : « at rex neque illos obiurgavit neque impiam illorum adulationem reiecit ». Quare divina ultione plectitur
12:23
v. 23 confestim autem percussit eum angelus Domini eo quod non dedisset honorem Deo et consumptus a vermibus , γενόμενος σχωληκὲπ 550556 vel uti D habet χαὶ χατχέχς ἀπὸ τοῦ βήμχτος ἐγένετο σχωλ. (8 vermibus corrodebatur) ἔτι ζῶν xai οὕτως exspiratit; losephus quoque .refert « adulatione audita post paululum μετ᾿ ἐλίγον ξιαχάρδιον ἔσχεν 330v», cordicitus dolebat; accesserunt autem ventris cruciatus statim ab initio vehementes;... tandem continuis per quinque dies ventris doloribus confectus vitam finivit, annum agens quartum et quinquagesimum ». Perperam affirmat Weiss ex narratione Lucae regem statim exspirasse; id iam ipsa dictione τενέμενος σχωλ. postquam factus 68% σχωλ. 1. e. a vermibus corrosus, refutatur, et etiam clarius textu in D.ampliore. Alii morbi genus excogitatum esse voluit ex 2 Mach. 9,9; temere id asseritur ac frivole; quod Josephus dicit τῆς χοιλίας ἄλγημα, τῷ τῆς γαστρὸς ἀλγήματι 205220066 , nullatenus contrarium est; Lucas maiore ἀχριδείᾳ rem investigatam refert. Morbus assignatur vermicularis, non, ut alii quandoque volebant, pedicularis, phthiriasis (φθείρ); Lucas medicus rem nomine proprio accurate describit. Misera itaque morte rex, persecutor Ecclesiae, obiit; angelus dicitur eum percussisse, ut intelligatur morbum illum foedum, quo in ipso theatro correptus est (et aucto dolore ex theatro in palatium delatus est teste losepho), esse poenam divinitus inflictam. Eam autem - esse inflictam mox post Iacobi mortem et Petri profectionem, ex narratione nequit colligi etiam ideo quia morbi causa assignatur prorsus alia et nova, neque prioris persecutionis mentio infertur. Hunc utique miserum vitae exitum Lucas propterea quoque narravit, ut manifestum fieret et qualis impietatis superbiaeque persecutor fuisset et quo " tandem modo scelera eius iam hisce in terris essent castigata. Etiam Iosephus, qui ceteroquin laudator est regis, satis innuit morbum repentinum fuisse poenam, cum explicite efferat regem illos adulatores neque reprehendisse neque τὴν χολαχείαν 206600020 ἃ se repudiasse. Merito itaque miraberis esse qui dicant mythica quaedam a narratione Lucae esse secernenda. A morte persecutoris redit ad rem christianam
12:24
v. 9& verbum autem Domni crescebat et multiplicabatur ; cf. 6,7 ; 9,31; Agrippa illud supprimere studebat; verum aliter evenit; ipse mox sublatus est, sed verbum Dei in dies magis propagabatur. Dicitur verbum multiplicari, quatenus plures illud animis suis recondunt fide amplectentes et operibus bonis quasi vivum reddentes et efficax ;
12:25
v. 25 Barnabas autem et Saulus reversi sunt ab Ierosolymis expleto ministerio (11,99. 30) assumpto Ioanne qui cognominatus est Marcus v. 12.; mortuo Agrippa Palaestina iterum attributa est provinciae Syriae et administrata per procuratores romanos, quorum prior erat Cuspius Fadus, alter Tiberius Alexander; horum temporibus (ἐπὶ τούτοις) evenit, utmagnafames Iudaeam affligeret, narrat Iosephus (Antiq. 20,5,2); unde facile concluseris iam ante mortem Agrippae (&4 p. Ch.) aliquam annonae caritatem exstitisse; nam in regione alioquin fertili non subito magna exoritur fames, verum plurium annorum minore fertilitate. Fratres antiocheni oraculo admoniti fore annonae penuriam profecto non exspectabant, donec magna fames exorta sit, sed potius subsidio suo illain praevenire studebant; quare quod Lucas narrat de tempore Agrippae, uti 11,29.30 et 12,25 apparet, nullo modo erroris argui potest ex iis quae losephus refert de magna fame post mortem Agrippae (Antiq. 20,9,6 et l.c. 3,15,3 tempore Ismaelis pontificis; cf. Schürer l. c. II p. 170). Notatu dignum est quod Chr. ad v. 23 advertit : « quodsi ille hoc audito : vox Dei, non hominis, licet nihil dixerit, talia passus est, multo maiora Christus, si Deus non fuisset, passus esset, qui semper dicebat : verba mea non mea sunt, et similia » (item Oec. Salm.).
12:1
Agrippa I (Marcus Julius; or Herod Agrippa)
… The illness having worsened and he being eaten by worms, he died, according to Flavius Josephus, within five days, at the age of 54 (cf. Acts 12:1-23). Both Flavius Josephus and Luke see in this a divine punishment for not having given honor to God. He had reigned seven years: three under Caligula, four under Claudius.
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
The number of the "twelve" was not considered indispensable: after the death of James, the brother of John (Acts 12:1), no other apostle was elected in his place. …
… sermons, of which five on the purification and on the nativity of the Madonna, of whom he was particularly devout; furthermore two treatises, the first of which has as its subject the passage: Minit Herodes rex annus, ut affligeret quandam de Ecclesia (Act. 12, 1) and the second with the title Tractatus contra Iudaeos, in which he demonstrates that the prophecy of Jacob Non auferetur sceptrum de Iuda (Gen. 49, 10) was fulfilled in Jesus Christ. …
12:2
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… This is probably the account of Acts 12:2 ff., but so modified that one seems obliged to suppose an apocryphon (differently Schmidt, p. 247), perhaps the old Acts of Peter. …
… Nevertheless this death of the persecuting king does not meet chronologically with the martyrdom of St. James narrated in Acts 12:2.
James the Greater was beheaded by order of Herod Agrippa I (v.) around the year 42 (Acts 12:2); while he was being taken to the place of martyrdom he is said to have converted his escort (Clement of Alexandria, Hypot., VII, in Eusebius, Hist. eccl., II, 9: PG 20, 157).
12:3
In Jerusalem, on the morrow of the dispersion of the Apostles (ca. 44) caused by the persecution of Herod Agrippa (Acts 12:3), James, the brother of the Lord (Gal. 1:19), became the recognized head of the local Church (Acts 12:17; 15:13; 21:18-19; Gal. 2:9, 12; cf. Hegesippus, in Eusebius, Hist. eccl., II, …
Primacy of Saint Peter and of the Roman Pontiff
… was questioned by his hearers (ibid. 2:37); he performed the first miracle (ibid. 3:6) and afterward others by his shadow alone (ibid. 5:15); it was he who answered the Sanhedrin (ibid. 4:8) and who, as head of the movement, was imprisoned by Herod (ibid. 12:3); as judge of the community he punished Ananias and Sapphira (ibid. 5:1-11). As for his having been "sent" (ibid. 8:14) to Samaria with John, this indicates that the Apostles considered …
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… solemnity was joined to the commemorative feast of the miraculous exodus (v. PASQUA) (Ex. 12, 15). Passover was called the "feast of unleavened bread" (Ex. 23, 15; 34, 18; Lk. 22, 1) or the "days of unleavened bread" (Mt. 26, 17; Lk. 22, 7; Acts 12, 3; 20, 6). Already at the first Passover celebrated in the land of Palestine (Jos. 5, 11) the use of unleavened bread is observed.
12:4
In the New Testament, wāqīx means for the most part the Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, 13. With the sense of paschal supper, or rather of paschal …
12:5
the intervention of the Messiah (18:1-8; cf. Act. 4:23-31; 12:5, 12; L. Tondelli, Gesù, pp. 364-68; A. Feuillet). …
… 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New (e.g., the plural form in the petitions of the Pater; Acts 7:60; 12:5; Rom. 15:30; Eph. 1:15; 6:8-20; 1 Tim. 2:1-4; Jas. 5:16-18), as well as by the documents of ecclesiastical tradition on the practice of the faithful, both private and liturgical, e.g., …
12:6
Ferrea Miris Modis repente Liber
The first two verses are a paraphrase of the account of the liberation of St. Peter (v. Acts 12:6-11), commemorated on this day on which the dedication of the basilica of St. Peter in Chains, erected by Eudoxia on the Esquiline, is celebrated; the other three are inspired by Jesus' …
12:7
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, 10); they are sent by …
12:12
His mother was named Mary; she lived in Jerusalem, in the house where the faithful later gathered and to which Peter, freed from prison, went (Acts 12:12). Since St. Peter calls him "M., my son" (1 Pt. 5:13), it is probable that he personally baptized him.
5. Mother of the evangelist John Mark, in whose house St. Peter went as soon as he was miraculously freed from prison (Acts 12:12).
12:15
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, 10); they are sent by God to the "service" of men (Heb. 1, 14). - 4) On the nature and condition of the good …
… rebuilding of Jerusalem and of the other cities destroyed during the Babylonian exile (Zech. 1:12). Others take part in the conversion of sinners (Luke 15:10), in the growth of the Church (1 Cor. 4:9; Eph. 3:10), protect the poor (Matt. 18:10), the Apostles (Acts 12:15). Every people, every city, community, or Church has its own guardian angel (Clement of Alexandria, Strom. 6, 17; Origen, Contra Celsum, 5, 29; Tertullian, De pudicitia, 14). St. Michael, …
12:17
… The author of the Acts, who in the cited list (1, 13) distinguishes two Apostles called G., after having spoken of the martyrdom of the first (Acts 12, 2) continues to speak of another G. who enjoys great authority in the church of Jerusalem (ibid. 12, 17), who in the Council proposes
In Jerusalem, on the morrow of the dispersion of the Apostles (ca. 44) caused by the persecution of Herod Agrippa (Acts 12:3), James, the brother of the Lord (Gal. 1:19), became the recognized head of the local Church (Acts 12:17; 15:13; 21:18-19; Gal. 2:9, 12; cf. Hegesippus, in Eusebius, Hist. eccl., II, 23; PG 20, 195), with all the prerogatives of a bishop (cf. J. Colson, L'évêque dans les communautés primitives, …
12:19
… King Herod Agrippa I, who had himself proudly proclaimed a god there, suffered an ignominious death there (Acts 12:19-22; cf. Flavius Josephus, Antiq. …
12:22
The Peshitta of the New Testament (c. 400) translates with b. q. the "voice" (of God) in Acts 12:22 (běhót qólé), I Tim. 6:20; Heb. 3:15 (bat qólé). …
… Hadrian in Greece; Corinth and Patras, in memory of the p. of Nero, struck coins inscribed "Adventus (=p.) Augusti"; Germanicus Caesar notifies the Alexandrians (A.D. 19) that he does not want, at his appearing (ἐμφανίζεσθαι) among them, acclamations (cf. Acts 12:22) as a god (ἐσθένειες ἐσφανήσεις) which belong only to the emperor "true savior and benefactor of the entire human race." Analogous are the texts relating to the salvific "manifestation" …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.