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What can we learn from this story which may do something more for us than even promoting the spirit of confidence towards God in time of distress or perplexity? The answer is to be found in that figure of Scripture which describes sinners as slaves and captives, tied and bound with the chain of sinful habit (2 Peter 2:29). And therefore they need that Deliverer who is sent (Isaiah 61:1). The tyrant enemy of the soul plans its destruction, and takes his measures for keeping it fast in the dungeon of sin, bound with strong fetters of passion and habit to evil associations and bad companions, that he may make it his victim when he pleases. And now see how in every particular of St. Peter's captivity and deliverance we may find the picture of our own souls while under the dominion of sin, and of the steps by which our deliverance is accomplished. In the four quaternions, we have the same image of the incessant siege laid to the soul in its four main parts of human nature — the emotions, the understanding, the memory, and the will, as is figured in Psalm 91:5, 6, where the four Hebrew divisions of daily time into evening, midnight, morning, and midday, each with its special risks and troubles, are signified. And then for the two chains: we know them but too well; the chain of aggressive overt acts, the chain of neglected duties. Any evil habits to which we have become wedded, any dangerous companions with whom we needlessly associate — these are the warders to whom we are linked by the same fetters of inveterate custom, which we are powerless to break. And so, like the apostle, we resign ourselves to laxity and inaction, typified by the loosened belt, cast-off cloak, relinquished sandals, heavy slumber, Then it is, in our worst need, that our succour comes.

1. The first token of the angelic presence was that "a light shined in the prison." So the light of God's Word, while lighting up the conscience, and revealing the foulness of the sins which defile the heart, shows us also Him who can save us from those sins. The bane and the antidote are both set before our eyes together, and we can choose which we will.

2. Next comes the personal call, the direct summons to the individual conscience, "Arise up quickly" — the one note of haste in the whole transaction. Quickly, for the need is urgent, the deadly peril imminent, life itself is at stake, and there is no time for dawdling. The angel "smote Peter on the side." A blow, a shock, some sudden chastisement or calamity, is frequently needed before man, dead asleep in sloth and sin, can be roused to a sense of his condition. But that we may know that the smiting hand is friendly there follows at once, "and raised him up." This denotes the action of Divine grace, not quitting the sinner till he is fully roused, and made capable of exertion; for we read further that "his chains fell off his hands." That is, the first grade of conversion is the sudden breaking away from evil habits and bad companions.

3. But next we find the invariable law of Divine action for and on man observed. God does that part of the work which we cannot do; He expects us to do the part within our own powers and opportunities. To be ungirded meant idleness, relaxation, self-indulgence. And therefore our Lord counsels his disciples (Luke 12:35); and his apostles repeat the injunction (Ephesians 6:14; 1 Peter 1:13). That is, check and restrain yourselves, discipline your powers and passions, prepare yourselves for active work. And the sandals point yet further that this work must take us, so to speak, out of doors, in the service of a charity which, though it may begin at home, may not stop there; which shall go where it is needed, whether for word or work (Ephesians 6:15). The cloak denotes a further advance in effort, implying that we may have to journey some distance and encounter inclement weather, to undergo some personal inconvenience, in the discharge of our duty. And there may be this additional sense, that as the wide cloak covers the whole person, so the whole purpose and will of the now active worker should be engaged in his occupation (Isaiah 59:17). Then comes the most important precept of all, which prescribes not the act only of exertion, but the manner: "Follow me." Only so far as the teacher through whom God's message has reached the sinner is himself a follower of the Lord is his example to be taken for a pattern; but the path of the saints who took Him for their Guide and Model is the only road out of the prison of sin, and into the open air of life and freedom. But the obstacles in the escaping captive's way are not even yet overcome. Two wards or stations of posted sentinels lie beyond the part of the prison from which he has thus far been rescued, and must needs be gone through. First comes the purgative way,. the process of abandoning old evil habit; the "Cease to do evil" (Isaiah 1:16), the path pointed out by the Psalmist (Psalm 119:9); the counsel of me Baptist (Luke 3:13, 14). Next is the illuminative way, the way of light, in which we learn more of God's will, and advance from mere passive blamelessness to active holiness; the "Learn to do well" (Isaiah 1:17); of which is written (Proverbs 4:18). And beyond this is the third and final stage of the unitive way (Jeremiah 50:5); the road which brings us to Christ Himself, and makes us one with Him (1 Corinthians 6:17). Through these first and second wards, then, the converted sinner must pass, and so reach the iron door, which keeps the foulness and sin of the criminal prison from overflowing into the streets of the holy city; as it is written (Revelation 22:15). What is this door, then, that is at once the bar against sin and the issue to happiness and freedom? What but He who has said (John 10:9)? for (Ephesians 2:18). No obstacle awaits us there, if only we have followed in the appointed path; for the gracious words succeed (Acts 12:10); another way of expressing what He has said to all of us (Matthew 7:7), and again, to every soul that strives, even feebly, to do His will (Revelation 3:8). This is the one and only way of access to the city, that New Jerusalem which is the bride, the Lamb's wife, and which has the glory of God. But when that one street, that way that leadeth unto life, has been traversed, forthwith the angel departs from the pilgrims he has hitherto guided, since they have no further need of his services. Once within the holy city, they cannot go astray, for all her streets lead to the throne of God; once in sight of the beatific vision, they want no lesser help, "for in the light of the King's countenance is life" (Proverbs 16:15).

(R. F. Littledale, LL. D.)

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KJV: Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

WEB: Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.