From the early Church Fathers to now.
4 Patristic · 1 Reformed
“And 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.”
“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.”
“And when they had passed the first and the second ward, they came to the iron gate, which opened unto them of its own accord: 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 the Angel departed from him. When there was no hindrance, then the Angel departed. For Peter would not have gone along, there being so many hindrances.”
“When they were past the first and the second ward - see also how strong the guard was - they came unto the iron gate.”
“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."”
“first and the second ward . . . the iron gate that leadeth unto the city--We can only conjecture the precise meaning of all this, not knowing the position of the prison. passed on through one street; and forthwith the angel departed from him--when he had placed him beyond pursuit. Thus "He disappointeth the devices of the crafty, so that their heads cannot perform their enterprise" (Job 5:12).”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.