“"At that time," of course meaning the time immediately following: for this is the custom of Scripture. And he well says that Herod "the king" (did this): this was not he of Christ's time. Lo, a different sort of trial - and mark what I said in the beginning, how things are blended, how rest and trouble alternate in the whole texture of the history - not now the Jews, nor the Sanhedrim, but the king. Greater the power, the warfare more severe, the more it was done to obtain favor with the Jews. And he slew James the brother of John with the sword: taking him at random and without selection. But, should any raise a question, why God permitted this, we shall say, that it was for the sake of these Jews themselves: thereby, first, convincing them, that even when slain the Apostles prevail, just as it was in the case of Stephen: secondly, giving them opportunity, after satiating their rage, to recover from their madness; thirdly, showing them that it was by His permission this was done.”

“"And at the same time, Herod stretched forth his hands, to afflict some of the church. "King Herod, with wicked presumption, murdered John's brother James, who was preaching the word of the Lord. Seeing that he had pleased the Jews in so doing, he sent Peter to prison as well, setting sixteen soldiers to guard him with great care. Prayer was being incessantly poured out for him throughout the church. On the night before the day appointed for his trial, he is known to have been visited by an angel and freed both from the bonds of chains and from the dangers of guards, all in such a way that, though it was truly happening, he thought it was taking place in a dream. When he came to himself, however, the truth was manifest, and he realized that the Lord had thought fit to free him through his angel. Coming to the house of Mary the mother of John, where a multitude of faithful were praying for him, he knocked at the door repeatedly and finally came in. He then told them how an angel had come to release him from the bonds of custody, and he ordered this to be told to James and to the other brethren.”

“Moreover, at that time, the great king Herod sent. Not at the time of the famine, which historical accounts refer to as happening in the fourth year of Claudius, since Herod died in the third year of the same Claudius, but undoubtedly at the time when the offerings were being carried to Jerusalem. Nor should we think that Herod, who was a tetrarch and later became a king, is designated in this chapter. For Josephus reports that Caius, upon taking the throne, immediately handed the leadership of the Jews to this Herod, son of Aristobulus, whom he nevertheless calls Agrippa, along with the tetrarchies of Philip and Lysanias. And in the fourth, which is the last year of his rule, he similarly bestowed it upon the same Herod. But he condemned that Herod, who had either been the instigator of John's death or had been involved in the passion of the Lord, to perpetual exile after suffering many diseases. Furthermore, this Herod or Agrippa, in the third year of Claudius and the seventh year of his reign, having been struck by an angel, left the kingdom to Agrippa, his son. Aristobulus, however, whom he mentioned, is the one who, along with his brother Alexander, had been killed by the treacherous father, that is, the elder Herod, under whom the Lord was born.”

“At what "time" was that? During the reign of Emperor Claudius. For the Roman Emperor Claudius appointed Agrippa as king of the Jews, having banished Herod together with Herodias to Lugdunum, a Galilean city. This is the same Herod under whom John suffered, as Josephus and Eusebius recount. So this discrepancy in the name, that is, Herod being said instead of Agrippa, occurred either because he bore two names, or from a scribal error. "On some of those belonging to the church." Note that he calls the faithful men and the society composed of them the church.”

“That period he says was under Claudius Caesar. Gaius, emperor of the Romans, established Agrippa as king of Judea, Herod being banished to Lugdunum in Gaul on account of the disgracefulness of his life, together with his wife Herodias. This is the one who reigned at the time of the Lord's passion, as Josephus writes in the eighteenth book of the Antiquities of History, and Eusebius in the second book of Ecclesiastical History. Therefore there is a discrepancy of the name in this passage, that Herod is put for Agrippa, and it happened by the writer's slip, as is likely, a scribal error, or was expressed by way of he having two names, since both the time and the actions point to Agrippa under the emperor Claudius, who became emperor after Gaius. [EUSEBIUS]”

“He killed James, the brother of John, with the sword. Clement of Alexandria reports a certain story about this James, which is worth remembering. And he (Clement says) who had brought him to the judge for martyrdom (namely James), was also moved and confessed himself to be a Christian. They were both led together to punishment. And as they were being led on the road, he asked James to grant him forgiveness. But James, after hesitating a little, said, "Peace be with you." And he kissed him. And thus they were both beheaded together.”

“Of the twelve disciples of the Lord, James was the first to suffer. Lest anyone say that the apostles go to meet death so fearlessly and without trembling because God snatches them from its hands, God also permitted that even the foremost among them—Stephen and James—be put to death. By this God shows the murderers themselves that He does not remove them from this either and does not hinder them here. Murder was a pleasing thing for their misplaced passions, and a lawless murder at that. It was necessary to put an end to their impulse, but Herod, like an executioner of the sick rather than their physician, incites them, though he had seen thousands of examples in the lives of his grandfather and his father Herod.”

“And when he saw that it pleased the Jews. O excessive wickedness! 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!”

“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; "of whom, when he had escaped by night, and had been preserved out of the hand of the Jews by the commandment of the angel of the Lord, it is said, "As soon as it was day, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death," on account of whom no blame is attributed to Peter; for it was in their power, when they saw what was done, to escape.”

“Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers. This was done both of rage, and of fear. He slew James the brother of John with the sword. Do you mark their courage? For, that none may say that without danger or fear of danger they brave death, as being sure of God's delivering them, therefore he permits some to be put to death, and chief men too, Stephen and James, thereby convincing their slayers themselves, that not even these things make them fall away, and hinder them.”

“"four squads of four." That is, the total number sixteen; for four times four makes sixteen. Perhaps at each watch, that is, in the third watch, there were four guards. There are four guards called a tri-hour watch, as the twelve hours of the whole night being four watches; in each of which, with four soldiers guarding, all together make the number sixteen. Observe the Jews in the days of Unleavened Bread doing such things. [CHRYSOSTOM]”

“This we urge you, by both supplications and tears, to contribute to us—insignificant ones. For the shared sufferings of the church call for shared prayers, just as when Peter, the head of the apostles, was bound in prison by two chains and watched over by guards … "there was made constant prayer by the church to God for him." When this is the case for an apostle, who needs help, and prayers are offered up by the church, how would we, the uninitiated and brood of sin, not all the more beg these prayers to be offered for us by the faithful, those noble limbs of the church and educated to groan with godly and spiritual perception?”

“See how Peter slept and was not in anguish or fear. In the very night when he was about to be brought before the court he slept, leaving everything to God. Indeed the multitude becomes powerful when virtue is present. And it had such a power that even though the doors were closed, chains bound the apostle and the jailers slept at both his sides, virtue delivered him and saved him from all those difficulties. So if virtue is present the multitude has great strength, but if vice is present it makes no benefit.”

“And striking the side of Peter, he raised him up. The striking of the side is a commemoration of the passion of Christ, from whose wound our salvation flowed. And to us, too, who are held by the chains of pressures, the apostle Peter himself gives such solace, saying: "Since Christ suffered in the flesh, arm yourselves also with the same intention" (1 Peter 4).”

“But why did a light shine in the prison? So that Peter could both see and hear the Angel and so that he would not think it was an imagination. The Angel even struck him — so soundly was he sleeping. As for the expression "striking Peter on the side," it indicates not the Angel's confusion, but an urging not to delay.”

“And the angel said to him, Gird thyself, and bind on thy sandals. Here again it shows, that it was not done of craft: for one that is in haste and wishes to break out of prison, is not so particular as to take his sandals, and gird himself. And he did so. And he said unto him, Put on thy cloak, and follow me.”

“Gird yourself and put on your sandals. And we read that prophets and apostles used belts, which Peter had loosened for a moment due to the rigidity of the prison, so that, with his tunic lowered around his feet, he could somewhat temper the cold of the night, providing an example to the weak that, when we are tempted by either bodily discomfort or human injury, it is permissible to relax the rigor of our purpose a little. And because it was said, "Let your loins be girded and your feet shod with the preparation of the gospel of peace," spiritually he is ordered to resume the emblems of virtues and of preaching the word.”

“How is it that Peter acted contrary to the command not to take "neither gold, nor silver, nor copper in your belts, nor a bag for the journey, nor two tunics, nor sandals, nor a staff" (Matt. 10:9–10)? Yet he had both clothing and sandals, although at that time one was supposed to go without sandals, since the particular need for them arises in winter. But Paul too, having written to Timothy, "Make every effort to come before winter," says to him, "When you come, bring the cloak that I left in Troas with Carpus" (2 Tim. 4:13, 21). No one can say that Paul did not have another garment that he wore. They were not acting contrary to Christ's command—God forbid! On the contrary, they were even very much following the command, because that command was given for a time, not forever. Moreover, Luke also says that Christ told the disciples, "When I sent you without a money bag, without a knapsack, and without sandals, did you lack anything?" They answered, "Nothing." Then He said to them, "But now, whoever has a money bag, let him take it, and likewise a knapsack" (Luke 22:35–36). Christ gave that command at that time wishing to show His power, for tell me, what great matter was it to have only one garment? So then, what of it? When it needed to be washed, was one supposed to go about naked or sit at home? And when severe cold set in and frost contracted the body, was one supposed to warm oneself and not preach? For their bodies were not of adamantine strength.”

“The Lord having said to the disciples, "Do not acquire gold nor silver, nor two tunics, nor sandals, nor a belt, nor a staff," (Matt. 10:9-10, Mark 6:8, Luke 9:3) how did Peter act contrary to the command, having garments and a belt and sandals? Moreover, whenever Paul gives a charge writing to Timothy, "Bring the cloak that I left with Carpus at Troas, bring when you come," (2 Tim. 4:13) behold he had a cloak, and one could not say that he had not another which he wore. Did he then disobey Christ? What then is the matter? Those commands were for a time, and not for always. And that this is true the evangelist Luke bears witness. For he says that Christ spoke to the disciples: "When I sent you without moneybag, and pouch, and belt, and sandals, did you lack anything?" (Luke 22:35) They say to him, "No." He says to them: So then acquire it. But for what purpose did he command this at that time? Wishing to show his power. If then Paul needed to have one tunic, if he needed to be washed, ought he to have been kept at home naked, or to go about naked and behave shamefully when necessity required? It was therefore not necessary that Paul, while accomplishing so many exploits and traveling the inhabited world, remain at home lacking in clothing, and be hindered by such matters. But what if a severe cold set in, and it rained on him or froze him? How could the tunic he wore have been dried? Or should he again have sat naked? And what if the cold contracted his body, it was necessary that he melt and not speak? And what could be more grievous than this? For their bodies were not made of diamonds. What then? Must he be destroyed? By no means. This, however, as has been said, he ordered at that time, wishing to show his power, that they would lack none of the necessities. [CHRYSOSTOM]”

“And he went out, and followed him; and wist not that it was true which was done by the Angel; but thought he saw a vision. The Lord would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled.”

“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 its own accord. Behold, a second miracle. And they went out, and passed on through one street; and forthwith the angel departed from him. When the angel departed, then Peter understood.”

“They came to the iron gate that leads to the city. Narrow indeed and made of iron was the gate that leads to the heavenly Jerusalem, but it has now been made passable to us by the footsteps of the apostles, who conquered the iron door with their own blood. About this, Arator: "Why is it surprising if iron doors yield to Peter? Whom God appoints as the guardian of the heavenly hall and makes the head of his Church, he commands to overcome Hell."”

“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. When the angel departed, then Peter understood: "Now I perceive," says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? The Lord would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled.”

“This also the presbyter [John] said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.”

“Upon reflection, he saw that he should not simply continue on his way, but rather give thanks to the Benefactor. This John was perhaps not the one who constantly remained with the apostles. That is why the writer added his distinguishing name, since he said: "who was called Mark." Perhaps this is Mark the Evangelist, through whom, they say, Peter transmitted his Gospel, since the Gospel of Mark is said to be Peter's Gospel. This supposition is justified by the fact that Peter and the other apostles spent a considerable amount of time at his house.”

“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, 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.”

“But they were saying, "It is his angel." That each of us has an angel is found both in the book of the Shepherd and in many places of the Holy Scriptures. For the Lord also speaks of the little ones: "Their angels always see the face of my Father" (Matt. XVIII). And Jacob speaks of himself: "The angel who redeemed me from all evil." And here the disciples believed that the angel of the apostle Peter had come.”

“This is correct, because everyone has an Angel. With every believer in the Lord an Angel constantly abides, unless we drive him away by evil deeds, for just as smoke causes bees to depart and as a foul smell drives away doves, so the stinking and much-tear-causing sin distances the Angel from us. And they expected that it was an Angel, reasoning according to their situation, because it is said: "Where two or three are gathered in My name, there I am in the midst of them" (Matt. 18:20). And where Christ is, there the Archangels and the other powers must necessarily be as well.”

“archangels are entrusted with the administration and guardianship of particular nations and kingdoms: Yea, even that an angel attends each man as his guardian; as when the church says concerning Peter in Acts: It is his angel. The Lord likewise in the Gospels exclaims: For their angels always behold the face of my Father who is in heaven; thus plainly showing that each one of us has his angel, evidently as his guide and his guardian”

“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.”

“Immediately, free from the enemy, he sings the praises of God's work. The first girl demonstrates that he has come back from the darkness because the grace of Christ allowed a similar thing to be, inasmuch as the Lord himself, rising [from the dead], approached the sight of women; the glory of his returning flesh spoke to the sex that his mother has. It is clear from this also that the church, which must carry unrestrained gladness to every flock, recognized its prophet [Peter].”

“How free from vainglory he is! He did not say "make it known everywhere," but rather "notify... the brethren." He went out and went to another place because he did not want to test God and lead himself into temptations. The Angel did not tell him about this; but by the fact that he left him in silence and led him out of the prison by night, he gave him permission to withdraw, since the apostles had already done what they had been commanded — to go to the temple and preach to the people.”

“"And Peter, departed and went to another place." For he was not testing God. It would, however, have been possible for God at the same time to snatch away the guards. But if this were so, it would have been thought an escape. For rather it grieved him to be mocked, just like the time that his grandfather was made to look ridiculous by the magi. (see Matt. 2:16) [Why, then, are flatterers not also punished? Both were worthy of punishment. But since there is no time for judgment, the most responsible is punished.] [CHRYSOSTOM]”

“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; "of whom, when he had escaped by night, and had been preserved out of the hand of the Jews by the commandment of the angel of the Lord, it is said, "As soon as it was day, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death," on account of whom no blame is attributed to Peter; for it was in their power, when they saw what was done, to escape.”

“Some persons, it is likely, are at a loss how to explain it, that God should quietly look on while His champions are put to death, and now again the soldiers on account of Peter: and yet it was possible for Him after delivering Peter to rescue them also. But it was not yet the time of judgment, so as to render to each according to his deserts. And besides, it was not Peter that put them into his hands. For the thing that most annoyed him was the being mocked; just as in the case of his grandfather when he was deceived by the wise men, that was what made him feel cut to the heart - the being eluded and made ridiculous. "And having put them to the question," it says, "he ordered them to be led away to execution." And yet he had heard from them - for he had put them to the question - both that the chains had been left, and that he had taken his sandals, and that until that night he was with them.”

“"Now when day was come, there was no small stir among the soldiers," etc. Now when day was come, a great argument arose among the prison guards as to how Peter had escaped so many watches of men and so many chains. When Peter could not be found, Herod became violently angry with the guards, whom he ordered to be put on trial. Herod himself went down to Caesarea and Judea. He was angry with the people, but they managed to placate him with great supplication, rescuing Blastus the chamberlain. There Herod, sitting on the judgement seat in kingly apparel, spoke overproud words against the Lord; therefore an angel of the Lord struck him because he had not given glory to God; and Herod, swarming with worms, gave up the ghost. With such things being seen by people, faith in the Lord was everywhere on the rise. Barnabas and Saul, taking with them John, who was surnamed Mark, left Jerusalem for Antioch, where one could see a blessed group of prophets and doctors. The Holy Ghost told these not to detain Barnabas and Saul, but to let them perform the task for which they were seen to have been chosen. Barnabas and Saul, coming to Salamina, preached throughout the island all the way to Paphos the word that the Lord had thought fit to entrust to them. Meanwhile they found a false prophet, a Jew named Bar-jesu. This man tried to oppose Barnabas and Saul when they were with the proconsul Sergius and Paulus, a prudent man; but, subdued by the Lord's power, he achieved nothing.”

“Descending from Judea into Caesarea. Although it seems according to the situation of the places to refer to Caesarea Philippi, which like Tyre and Sidon is a city of Phoenicia, Josephus nevertheless teaches that this was done in Caesarea of Palestine, which was once called Tower of Strato, and is situated on the shore of the Great Sea, at the border of Phoenicia and Palestine.”

“For God it was possible to deliver the guards along with Peter. But if the Angel had led out the soldiers together with Peter, the event would have been considered a flight. And what grieved Herod more was that he had been mocked, just as his grandfather, who was deceived by the Magi, was also more tormented by the fact that he had been deceived.”

“Why does he mention this history? Say, what has it to do with the Gospel, that Herod is incensed with the Tyrians and Sidonians? It is not a small matter, even this, how immediately justice seized him; although not because of Peter, but because of his arrogant speaking. "And he went down from Judea to Caesarea, and there abode. And Herod was highly displeased with them of Tyre and Sidon." He is now going to mention a matter of history: this is the reason why he adds the names, that it may be shown how he keeps to the truth in all things. "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." For probably there was a famine. I suppose it was also to bring those men of Tyre and Sidon to apologize, that he withdrew from Jerusalem: for with those he was incensed, while paying such court to these. See how vainglorious the man is: meaning to confer the boon upon them, he makes an harangue. But Josephus says, that he was also arrayed in a splendid robe made of silver.”

“They were asking for peace because their regions were being fed by him. They needed the friendship of the neighboring king because their region was very narrow and was pressed by the boundaries of Galilee and Damascus. Whence, neither did their metropolis of Tyre have so much wealth from its own land that it might be the emporium of the whole world, as much as it had from the subjugation of ships. It is also very rich in purple dye and shellfish.”

“"The people cried out." And what of this, if those men had cried out? That he accepted the shout, thinking himself worthy of flattery. But if this man, having heard that the voice was of a god and not of a man, and yet saying nothing, endured such treatment, much more would Christ, if he were not God, since he continually said that these sayings were not his, and that angels served him. (see Jn. 7) At that time, in the third year of Agrippa's reign, there was present in Caesarea the tower formerly called Straton's Tower. He took part there in the procession for the honor of the Caesar, understanding it to be a kind of festival. On the second day of the processions, having put on a costume made entirely of silver, as if it were a marvelous fabric, he came to the theater at the beginning of the day; there, with the first strikes of the sun's rays, the silver, brilliantly illuminated, shone forth wondrously, presenting something marble-like, and dreadful to those who gazed upon it. [EUSEBIUS]”

“And yet, it may be said, if those shouted, what is that to him? Because he accepted the acclamation, because he accounted himself to be worthy of the adoration. Through him those most receive a lesson, who so thoughtlessly flattered him. 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. Observe both what flatterers those were, and what a high spirit was shown by the Apostles: the man whom the whole nation so courted, the same they held in contempt.”

“The flatterers immediately began calling him a god, adding: "Be gracious; if until now we feared you as a man, from this time we acknowledge that you are above human nature." Notice how they flattered, but turn your gaze also to the greatness of spirit of the apostles. The one whom an entire people so honored, they despised.”

“Then famous physicians were brought in from all quarters; but no human means had any success. Apollo and Aesculapius were besought importunately for remedies: Apollo did prescribe, and the distemper augmented. Already approaching to its deadly crisis, it had occupied the lower regions of his body: his bowels came out, and his whole seat putrefied. The luckless physicians, although without hope of overcoming the malady, ceased not to apply fomentations and administer medicines. The humours having been repelled, the distemper attacked his intestines, and worms were generated in his body. The stench was so foul as to pervade not only the palace, but even the whole city; and no wonder, for by that time the passages from his bladder and bowels, having been devoured by the worms, became indiscriminate, and his body, with intolerable anguish, was dissolved into one mass of corruption. They applied warm flesh of animals to the chief seat of the disease, that the warmth might draw out those minute worms; and accordingly, when the dressings were removed, there issued forth an innumerable swarm: nevertheless the prolific disease had hatched swarms much more abundant to prey upon and consume his intestines. Already, through a complication of distempers, the different parts of his body had lost their natural form: the superior part was dry, meagre, and haggard, and his ghastly-looking skin had settled itself deep amongst his bones while the inferior, distended like bladders, retained no appearance of joints. These things happened in the course of a complete year; and at length, overcome by calamities, he was obliged to acknowledge God, and he cried aloud, in the intervals of raging pain, that he would re-edify the Church which he had demolished, and make atonement for his misdeeds.”

“Immediately an angel of the Lord struck him. Consistently also according to Josephus: "While he did not shudder at the wickedness of illicit adulation, shortly after, looking, he sees an angel standing over his head; and immediately he felt him as the minister of his destruction, whom he had previously known as the provider of good things." And shortly after: "Indeed, tortured by continuous pains in his bowels for five days, he violently broke off his life."”

“Josephus says that Herod, at the arrival of the following day, came to the theater dressed in a royal garment remarkable in its weaving, made entirely of silver. The silver, gleaming at the first fall of sunlight upon it, shone wondrously with a dazzling and awe-striking play of rays of light; and the flatterers immediately began calling him a god, adding: "Be gracious; if until now we feared you as a man, from this time we acknowledge that you are above human nature." Notice how they flattered, but turn your gaze also to the greatness of spirit of the apostles. The one whom an entire people so honored, they despised. However, even if the flatterers cried out thus, what relation does this have to Herod? This: that he accepted this cry, that he considered himself worthy of such flattery. And it was chiefly by him that they were taught such senseless flattery. Thus both he and they deserved punishment, but since it was not yet the time of judgment, only the one who was especially guilty was punished. If he, who merely allowed himself to hear such an opinion about himself — "the voice of a god, and not of a man" — suffered such disgrace, then Christ would have been punished far more if He were not God Himself — Christ, who constantly said: "These words are not Mine" and: "Angels serve Me."”