Acts 3:1

III.

(1) Now Peter and John went up.—Better, were going up. The union of the two brings the narratives of the Gospels into an interesting connection with the Acts. They were probably about the same age (the idea that Peter was some years older than John rests mainly on the pictures which artists have drawn from their imagination, and has no evidence in Scripture), and had been friends from their youth upward. They had been partners as fishermen on the Sea of Galilee (Luk_5:10). They had been sharers in looking for the consolation of Israel, and had together received the baptism of John (Joh_1:41). John and Andrew had striven which should be the first to tell Peter that they had found the Christ (Joh_1:41). The two had been sent together to prepare for the Passover (Luk_22:8). John takes Peter into the palace of the high priest (Joh_18:16), and though he must have witnessed his denials is not estranged from him. It is to John that Peter turns for comfort after his fall, and with him he comes to the sepulchre on the morning of the Resurrection (Joh_20:6). The eager affection which, now more strongly than ever, bound the two together is seen in Peter’s question, “Lord, and what shall this man do?” (Joh_21:21); and now they are again sharers in action and in heart, in teaching and in worship. Passing rivalries there may have been, disputes which was the greatest, prayers for places on the right hand and the left (Mat_20:20; Mar_10:35); but the idea maintained by Renan (Vie de Jésus, Introduction), that St. John wrote his Gospel to exalt himself at the expense of Peter, must take its place among the delirantium somnia, the morbid imaginations, of inventive interpretation. They appear in company again in the mission to Samaria (Act_8:14), and in recognising the work that had been done by Paul and Barnabas among the Gentiles (Gal_2:9). When it was that they parted never to meet again, we have no record. No account is given as to the interval that had passed since the Day of Pentecost. Presumably the brief notice at the end of Acts 2 was meant to summarise a gradual progress, marked by no striking incidents, which may have gone on for several months. The absence of chronological data in the Acts, as a book written by one who in the Gospel appears to lay stress on such matters (Luk_3:1; Luk_6:2), is somewhat remarkable. The most natural explanation is that he found the informants who supplied him with his facts somewhat uncertain on these points, and that, as a truthful historian, he would not invent dates.

At the hour of prayer, being the ninth hour—sc., 3 P.M., the hour of the evening sacrifice (Jos. Ant. xiv. 4, § 3). The traditions of later Judaism had fixed the third, the sixth, and the ninth hours of each day as times for private prayer. Daniel’s practice of praying three times a day seems to imply a rule of the same kind, and Psa_55:17 (“evening and morning and at noon will I pray”) carries the practice up to the time of David. “Seven times a day” was, perhaps, the rule of those who aimed at a life of higher devotion (Psa_119:164). Both practices passed into the usage of the Christian Church certainly as early as the second century, and probably therefore in the first. The three hours were observed by many at Alexandria in the time of Clement (Strom, vii. p. 722). The seven became the “canonical hours” of Western Christendom, the term first appearing in the Rule of St. Benedict (ob. A.D. 542) and being used by Bede (A.D. 701).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Act_3:1-10. Healing of the lame man at the Beautiful Gate of the Temple

1. Now Peter and John went up together] The word together has been transferred to the previous verse. See the last note. The verb is in the imperfect tense, and would be more correctly rendered were going up. The Temple stood above the city on Mount Moriah.

into the temple] While earnestly labouring for the spread of Christ’s teaching, they did not cast off regard for that schoolmaster which had been appointed to bring men to Christ.

at the hour of prayer] The preposition indicates the period of time towards which their movement tended, and may be well rendered for the hour, &c. They were on their way, and would get there at the time appointed for prayer.

We read in Scripture of three specified hours of prayer, in accordance with which the Psalmist speaks of his own custom (Psa_55:17), “Evening, and morning, and at noon, will I pray.” And in like manner Daniel prayed “three times a day” (Dan_6:10). The hour of morning prayer was the third hour, and Peter went up to the housetop to pray (Act_10:9) about the sixth hour, which was noon, and the evening prayer was this to which Peter and John were going up.

being the ninth hour] At the Equinox this would be three o’clock in the afternoon, but when the daylight was longer it would be later, so that if there were 18 hours day and 6 hours of darkness, each hour of the day would be an hour and a half long, and the hours of the night only half an hour each. At such time the ninth hour would be at half-past four.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_3:1-11

Now Peter and John.

Peter and John

The union of the two brings the narratives of the Gospels into an interesting connection with the Acts. They were probably about the same age (the idea that Peter was some years older than John rests mainly on the pictures which artists have drawn from their imagination, and has no evidence in Scripture), and had been friends from their youth upward. They had been partners as fishermen on the Sea of Galilee (Luk_5:10). They had been sharers in looking for the consolation of Israel, and had together received the baptism of John (Joh_1:41). John and Andrew had striven which should be the first to tell Peter that they had found the Christ (Joh_1:41). The two had been sent together to prepare for the Passover (Luk_22:8). John takes Peter into the palace of the high priest (Joh_18:16), and though he must have witnessed his denials, is not estranged from him. It is to John that Peter turns for comfort after his fall, and with him he comes to the sepulchre on the morning of the resurrection (Joh_20:6). The eager affection which, now more strongly than ever, bound the two together is seen in Peters question, Lord, and what shall this man do? (Joh_21:21); and now they are again sharers in action and in heart, in teaching and in worship. Passing rivalries there may have been, disputes which was the greatest, prayers for places on the right hand and the left (Mat_20:20; Mar_10:35); but the idea maintained by Renan, that St. John wrote his Gospel to exalt himself at the expense of Peter, must take its place among the delirantium somnia; the morbid imaginations, of inventive interpretation. They appear in company again in the mission to Samaria (Rom_8:14), and in recognising the work that had been done by Paul and Barnabas among the Gentiles (Gal_2:9). When it was that they parted never to meet again, we have no record. (Dean Plumptre.)

Peter and John

In natural disposition, Peter and John did not very exactly correspond with each other; but diamond polishes diamond, and these two precious stones may have advantageously polished each other. (Rieger.)

Went up together into the temple.--

Public worship

The Christian has to regard this--

I. Negatively.

1. Not as a legal yoke.

2. Not as a meritorious work.

II. Positively.

1. AS a good and useful discipline.

2. As a thankworthy opportunity for increase in goodness. (Lechler.)

Love for worship

I have in my congregation, said a minister of the gospel, a worthy aged woman, who has for many years been so deaf as not to distinguish the loudest sound; and yet she is always one of the first in the meeting. On asking the reason of her constant attendance, as it was impossible for her to hear my voice, she answered, Though I cannot hear you, I come to Gods house because I love it, and would be found in His ways; and He gives me many a sweet thought upon the text when it is pointed out to me: another reason is, because I am in the best company, in the most immediate presence of God, and among His saints, the honourable of the earth. I am not satisfied with serving God in private: it is my duty and privilege to honour Him regularly and constantly in public.

We should have set places for the worship of God

The song-birds in our fields have a chosen branch on which they continually perch for their morning and evening songs. In time of encampment Washington reserved to himself a thicket where he could pray undisturbed. Bishop Leighton frequented a grove in a public park which was at last left to him as his own property. In the story of The Path to the Bush is an account of the beaten track through the forest to the praying huts of the native converts, and the faithful girl hinting to her sister that the grass grew on her path.

The house of God

A new student had come to the university and called to see Professor Tholuck. The latter asked him where he went to church. Oh, said he, I do not attend preaching. Instead of confining myself to the four walls of a building I go out into the green fields, and under the lofty arches of the forest trees I listen to the singing of the birds and the countless melodies of Gods creatures, where everything that hath breath praises the Lord. Then the professor asked him, But what do you do when it rains? Conformity to Gods plan is best.

Why do Christians go to church

Is it chiefly in order that they may give or receive, through the services and their own part in them? These questions would be answered very differently by different persons. Some go, out of a glad and grateful heart, to show and to express their gratitude to God, and to bear a part in His public worship. Others go in order to gain some personal advantage through what they see and hear and feel while there. The one sort are pretty sure to accomplish what they go for. They swell the service of prayer and praise, and by their countenance and evident appreciativeness they cheer the heart of the preacher, and give added force to his preaching. The other sort often find their church-going a failure. The singing is not what they hoped for; the prayers fail to meet their wants; the Bible selections are poorly timed to their requirements; and as to the sermon, it does not feed their souls. It is a great pity that there are comparatively so few of the first class of Christian worshippers, and that there are so many of the second class. And it is a noteworthy fact that those who go to church to do what they can to make the church service a success, grow steadily in character and in intellectual power; while those who go there with a chief desire to be the personal gainers by their going, shrink and dwindle in their personality. The poorest specimens of church-goers are those who are constantly complaining that the preaching does not feed them. Hearers of that sort are like Pharaohs lean kine; the more they swallow the leaner they look. In this sphere, as well as in every other, the words of our Lord Jesus are true, that it is more blessed to give than to receive. (H. C. Trumbll, D. D.)

At the hour of prayer, being the ninth hour.--

Hours of prayer

The ninth hour was 3 p.m., the hour of the evening sacrifice (Jos. Ant. 14.4, § 3). The traditions of later Judaism had fixed the third, the sixth, and the ninth hours of each day as times for private prayer. Daniels practice of praying three times a day seems to imply a rule of the same kind, and Psa_55:17 (Evening and morning and at noon will I pray) carries the practice up to the time of David. Seven times a day was, perhaps, the rule of those who aimed at a life of higher devotion (Psa_119:164). Both practices passed into the usage of the Christian Church certainly as early as the second century, and probably therefore in the first. The three hours were observed by many at Alexandria in the time of Clement (Strom. 7. p. 722)

. The seven became the canonical hours of Western Christendom, the term first appearing in the rule of St. Benedict (ob. a.d. 542)

and being used by Bede (a.d. 701). (Dean Plumptre.)

The proper hour of worship

Rowland Hill well knew how to seize the best opportunity for reproving culpable habits in his hearers. One of them, who, to his great annoyance, avoided coming to chapel in time for the prayers, and arrived only just soon enough to hear the sermon, complained to him of partiality in a magistrate. He gave him one of his most searching looks, and said with an emphasis and manner peculiar to himself, Then why do you not come to public worship in proper time to pray that God would grant all magistrates grace to execute justice and maintain truth?

The hour of prayer

1. The companions. This first verse reveals, as by a flash-light, the spirit of these companions. Peter and John together. What antipodes 1 Peter, impulsive, bold, energetic, daring; John, meditative, timid, loving, trustful. What ground in nature for fellowship between them? Yet, like Luther and Melanchthon in the crisis of a later age, they were joined in the strength and beauty of a friendship in Christ that gave to each supplemental grace and energy.

2. Going up into the temple, though the vail had been rent and the lesson of the spirituality and universality of worship had been taught them! Peter and John had reverence for sacred places--that reverence which is a mark of depth and spirituality in the religious life. These early disciples did not spurn religious custom, though it was a custom of a decadent Jewish Church. To their devout souls history and sacred associations meant something. Character that is strong has roots. These grow deep and take hold of institutions representing thought and life and history. Luther was loth to leave the old Catholic Church, Romanised and corrupt as it was. Wesley always clung to the Church of England. Superstition you may call this clinging to the venerable and historic. Well, if the choice is between irreverence and superstition, give me superstition. Irreverence weakens conscience and blunts the spiritual edge of character. Superstition, as the devout Neander has well said, often paves the way to faith. Gods plan was not to obliterate Judaism at a stroke, but to transform it.

3. At the hour of prayer went these devout men. But what need had they for prayer, just fresh from the open revelation and spiritual excitement of Pentecost? By this act they teach that prayer is apostolic; that special seasons of illumination and sanctification are a special call to prayer. Though men may not need more fire, yet need they more grace. Religion means daily duty, not occasional ecstasy. Suspect any inspiration that makes you contemptuous of ordinary religious duties. After your Pentecost be found going up into the temple at the hour of prayer. (W. P. Thirkkield.)

And a certain man lame from his mothers womb was carried.--

Spiritual lameness

I turn to the story because it brings before us very vividly the whole problem that lies before you and me; the whole problem that lies before the Church; the whole problem that lies before our Master. When you see that lame man carried daily and laid in all his helplessness at the gate of the temple, you get a very vivid picture of the whole problem. Do not let us gather round this impotent man in a questioning, philosophical way, and ask, How did he become so? Let us not start vain, seemingly wise, but at bottom foolish questions. The real problem is not, How did we come here? Why are we (the grace of God apart) such wretched creatures? Why is there in London and everywhere else such moral and spiritual impotence? Why is there in the East End, and not less in the West End--only it is better dressed and covered up--that which is so powerfully represented by this helpless man, that squirming misery, that loathsomeness, that wretchedness, that godlessness which no power of art or aesthetics can in the least alleviate? With all our culture, with all our philosophy, with all our fine speeches, and all our fine talking, to this hour there is the situation of things: human nature weary, abject, dejected, sick of itself, utterly loathsome, useless, and helpless; and the problem is not as I have said, How did he come there? but How is that man to be got up? not How did you fall into the sea? but How are we going to get you out? Let us turn to this story, then, to see how the great problem that baffles mans wisdom and love even at its best, how the great problem is solved by Jesus Christ and by His humble servants in His name, working in immediate contact with an absent and uncrowned Lord. Man or woman here who objects to this description of human nature, disprove what I am saying; rise in the might of your own goodness, rise in the might of your own morality, rise in the strength and dignity of human nature, which you think I am talking against, and display it in this fashion: Walk in your own strength into Gods presence. Come, you cannot. The more you try it the more you prove you are an impotent man. This man saw Peter and John about to go into the temple, and he asked help. And Peter, fastening his eyes on him, with John, said, Look on us. I would we preachers could learn more thoroughly to do after them, for we do not find that the impotent first of all looked at them, but it certainly is strikingly curious that Peter and John fastened their eyes upon him. He saw them. They might have gone past. He looked at them for ordinary help just as he looked at any others, but the point is that Peter and John did not go past that man. They challenged him. Let us challenge the worlds need. We are blamed--it is the deepest part of the charge against us in newspaper and magazine articles, and there is too much truth in it, and the sting of it lies in its truth--that we are walking past the problem. Peter and John might have been so busily engaged in talking--talking, it may be, about Jesus Christ and the resurrection--that they would have swept past this man. He was not a very attractive sight to look upon, and it would have been very convenient, would it not, for them to have gathered up their garments and swept into the temple past him to engage in the worship of God, and to engage in high and holy converse on the mighty things which were, of course, within their ken? Is there not a good deal of church-going which is just that to-day? Let me ask you point blank, face to face, what is your church-going very often but just that walking past, and turning your blind eye to the squirming wretchedness all around you? When did you put out your hand to alleviate it? When did you utter Christs almighty name over it? Aye, this is far too true, that the worship of God with many of us is a denial of God; it is a useless, blind, formalistic, stupid, heartless thing. It has no power towards God or towards man. It is in ourselves and belonging to ourselves--a mere thing of dress, and of Sunday parading to the temple and home again. And the misery of the East End, and of the fat, well-fed, but still wretched West End, is utterly untouched by our Christianity. Not so with Peter and John. Do we believe after all at bottom the conclusion of the whole matter is this: sin is here not to defeat us, but to be defeated by us, to be changed into life and holiness by the power of Him who sits enthroned above the stars of God, even Jesus Christ. It is time that we did, whether we do or not--more than time. Peter and John fastened their eyes upon him and looked at him. They did not go past him. What a lesson for preachers! There are teachers abroad, let me tell you, who do not want to see you; you are a hard nut for them to crack. Why, when you were better off they could speak to you, and you go to them, but since these hard days have come upon you you have dropped going there. When comfort was needed they were too cold. Now, you are right for the gospel. Christ Jesus is here for the sake of this impotent man, and He has lifted up you and me, if we are lifted up, that we may go and fetch the others who have not been brought yet. This is really the whole scope and purpose of the mighty work which God has done upon you, and I rather fear that you are forgetting it. Think of Peter and John stepping forward there. Try to catch the light in their faces as their eyes burned like twin lamps, when, not only they, but Christ, the loving Saviour, in them and through them, bent down and stretched out a hand and looked into the very despairing soul of that helpless creature. And then let me understand, and let you, O Christian worker, understand how much is needed to be, indeed, in this wretched world a servant of Jesus Christ. Oh, if we are able to bring ourselves and our Christ into naked, palpitating contact, let us do so. Let us stand over the perishing as though we meant to take a two-handed grasp of them, and by our own power to lift them right off the sodden bed on which sin has stretched them. Ah, we need an eye in our head, and a tongue in our mouths, and a hand at the end of our arm which has in it some tingle of everlasting love, and we need a heart working behind all three which has been kindled from the heart of Jesus Christ, who for us men and for our salvation took flesh and died upon the Cross. And he gave heed unto them, expecting to receive something of them. That is something. The man gave heed. I do not like a man to hide behind his fingers and peep at me. I have not much hope of that. When the audience looks broadly and frankly up into the preachers face things are looking hopeful. He gave heed to them. What followed? Then Peter said, Silver and gold have I none. What an inconsequential, disappointing word! What an anti-climax to all that had gone before! Silver and gold have I none. Can you imagine the poor mans eyes? All the delight going out of them, and his long face getting still longer and blacker, and perhaps his tongue uttering indignant words, as he might have said, Sirs, if you have neither silver nor gold do not add insult to my wretchedness. You might have passed on, and left me unnoticed and unchallenged. Ay, there are men who just say that to us. I read a book not long ago with a very fine title by a very learned man. I do not question his learning. He just broadly said this--that we preachers can do nothing for this helplessness that is represented here, that we are only talking. They level against us the objection that was levelled against Jesus Christ, when another helpless man was laid at His feet, and instead of curing his physical wretchedness He went first to what was first in importance--his spiritual wretchedness, and said, Thy sins be forgiven thee. It is virtually the same thing still. It is a great blessing for that poor man himself that he was not impressed by it when Peter and John said, Silver and gold have I none. I do not know that we are keeping as faithful to our own wares as Peter and John did. I am not sure that we are not getting to be too much impressed by the thought that what the East End needs is coals and blankets, and boots and shoes, and stockings for itself and its wife and its bairns. But suppose we fed the wretchedness of the East End, and suppose we clothed them; after all, what have we done? At the most and best we have only soothed their passage to the grave. Silver and gold can do much, and far more of the silver and gold that belongs to these who call themselves Christians ought to be spent in this blessed way. But there is an end to the power of silver and gold, and the Church was never better in possession of her true wealth than when she was represented by a couple of penniless fishermen, from the crevices of whose hands I am not quite sure that the fish-scales had yet been dried. You who have got silver and gold, who have come to Jesus Christ, come as humbly as you can. Forget your silver and gold. Silver and gold have I none. As I have said, on the surface how disappointing that was! Yet it was well said, and it was better done. Such as I have give I thee. In the name of Jesus Christ of Nazareth, rise up and walk. Now here that poor fellow in a moment, but very truly and also very suddenly, was himself put to solve a very trying problem. Those of us who have been at college know the weary days we spent on what is called summum bonum--What is the highest good? It is not a mere vague question of philosophic schools. It is a very practical question, and that poor man lying there that day had to solve for himself very speedily. Virtually this question was put to him: What is the highest good? Is it silver and gold? And quicker than my tongue can tell it he came to the swift conclusion: There is something here that can come to me which is better than anything that silver and gold can do. Have we got that length? Young fellow, you are toiling, you are trying to reach the summum bonum. Put it philosophically or non-philosophically, that is what we are all trying to do. Now, what is your highest good? Does it not lie in the direction of silver and gold, in the direction of all that is covered by these gilded, these very comprehensive terms, both in their notation and in their denotation? Through the grace and working of Gods Word and Gods Spirit--aye, and through the hardships of life--are not some of us beginning to get an insight of what flashed upon that poor man: Here is the greatest blessing that I could have, a blessing that I feel I am capable of receiving, a blessing that I feel I greatly need. I have been looking for it in a wrong direction, the world cannot give it. Those of you who have plenty have said to yourselves, Soul, thou hast much goods laid up for many years. Thou hast got the summum bonum; take thine ease, eat, drink, and be merry. And you cannot. Silver and gold are utterly failing. They are cheating; God grant that you may find out the cheat in time. Now listen. It is for men and women when they come to that pass that the preacher of the gospel is here. It is not because we are poor preachers; it is because you are poor stuff to preach to. When we get into contact with those who are ripe for spiritual blessing, when they are brought to that condition by the stress and disappointment of life, then the gospel preacher becomes wonderfully eloquent, simply because your ears are getting bored and your heart is getting adapted to the message that is spoken. Silver and gold have I none; but such as I have give I thee. Having thus spoken, he took him by the right hand. There must be immediate contact between Christ and you, and, more than that, between the preacher and you. That is one reason why I object to this historical pulpit--just simply because in here a great deal of that magnetism that was present with Peter and John is lost. How Peter stooped down and uttered that mighty name! Never go without uttering that mighty name of Jesus of Nazareth. Peter stooped down to grasp that man by the hand, and I see him yielding to the power of omnipotence. Up he came. Hallelujah! Christ is the power that Peter expected Him to be. Heaven has won, hell is baffled. The tide has begun to turn. From this One learn all. There is One who has power over every form of the enemys malignant triumph as it extends in all its vastness. Do you not see that it needs all that supernatural work to be wrought upon your impotent soul before you can enter into the temple to appear before God in any profitable way to yourself or in any way that will bring praise and glory to His name? Now what do you know about worship? This is the road to the church, this is the way to the temple. This gospel cannot be preached, and no signs following. Peter and John did not stand over that man for half a day, saying, until it became a dull, stale, flat, unprofitable, weary word. In the name of Jesus of Nazareth, rise up and walk! Rise up and walk! Rise up and walk while he lay and lay as helpless and as supine as ever. They risked everything, and they were justified in it. And the times are ripe for us to do the same thing still. Sinner, backslider, in the name of Jesus of Nazareth, rise up! (J. McNeil.)

A picture of sin and salvation

I. Find a picture of the sinner. The external world is a reflex of the spiritual. That lame man crouching at the gate and unable to enter it is a type of the sinners condition.

1. He was a cripple, not a sound, complete man. So is every sinner. In him there is a miserable distortion of character.

2. He was a beggar. Sin is want.

3. This man was shut out of the temple. From certain texts in the Old Testament and certain passages in old Jewish writings the inference has been drawn that deformed people were not allowed to enter the temple. Though it is not certain, such was probably the Jewish law. Such is every sinners condition. He is not merely outside the visible church, but he has no part in the spiritual fellowship of Gods people.

II. Find also as a contrast to the above a picture of the disciples. There are two men standing before the lame man. They show us the privilege of Christs followers.

1. They have fellowship with each other. Notice how close was the intimacy between Peter and John, and how often they are named together. They were very different, yet they enjoyed the communion of saints with each other.

2. They have a love for Gods house. They are going up to the temple, not as formal worshippers, but full of the Holy Ghost, and enjoying an intimate communion with God. To them all the service has a new meaning, since they have known Christ. He is the Lamb laid on the altar; He is the Theme of the psalm; He is shown in the vestments of the high priest. They worship Christ while others gaze at the spectacle.

3. They have sympathy for the needy. The love of Christ awakes in the Christian heart a love for every man. Others passed by the cripple with a glance of contempt or with a shudder of disgust. These men looked at him with love, for in that distorted form was a soul for whom Christ died.

4. They have power to help. As Peter looks on the man he feels a consciousness of Divine power to heal him. It is not in himself, but through Christ, that he can lift him up to health and strength. We cannot bring healing to mens bodies, but we can bring salvation to mens souls.

III. Find in this scene a picture of salvation.

1. In the salvation of every soul there is a human instrumentality. God does not save men alone and directly, nor through the agency of angels. There is always a Peter through whom the power of God comes to a needy soul.

2. There is in every lifetime one moment of special opportunity. No one knows how long the lame man had been lying at the gate; but one day he met his opportunity. So the Samaritan woman met hers at the well, so Matthew met his at his table, so the Ethiopian met his in the desert. Success is to grasp at the opportunity; failure is to let it pass.

3. In this miracle the power lay not in Peters hand, but in Jesuss name--that is, in Jesus Himself, invoked by name. Only a Divine power could heal the cripple, and only a Divine power can make the sinner whole.

4. There was effort required on the part of the man himself. If he had not responded to Peters strong clasp of the hand with an effort of his own he would have remained a cripple still. That effort was faith.

IV. Find in this scene a picture of the saved man. See how aptly he represents the soul just after the new birth in the image of Christ Jesus.

1. We behold the transformation. A moment ago he was a crouching cripple; now he stands and leaps upon the marble floor. Look at a greater change in every converted sinner.

2. We notice his privilege. His first act is to enter through the Beautiful gate into the temple.

3. We notice his gratitude. Every saved soul should make confession of what God has done for him.

4. We notice his prominence. At once the remarkable event attracted attention. Every converted man becomes at once an object of interest and an evidence of Jesuss power. (C. H. Spurgeon.)

The first apostolic miracle

The date of this miracle is not quite certain. It appears to be reported as a specimen of those wonders and signs referred to in Act_2:43. Note--

I. That it was wrought on a living man. In all our Lords miracles there was an exhibition of benevolence. This was the case here, for the miracle was wrought--

1. On an afflicted man. He had been lame from his birth. Every man is afflicted from his birth with an evil which nothing but the grace of God can remove.

2. On a poor man. How could one so circumstanced find employment? He was then hopelessly poor; but mans extremity was Gods opportunity.

3. On a man dependent on his friends. This followed from-his affliction and poverty. And it seems that those friends could only put him in the way of receiving help from strangers. Thus the necessities of nature led up to the manifestation of Gods mercy. To how many has affliction been a means of salvation!

4. On a man known to many from the fact that he had been carried there for years. This enhanced the significance of the miracle and promoted its evidential purpose. In like manner does the conversion of the notoriously sinful bear witness to Christianity.

II. That it was an exhibition of active Christianity. It was fitting that being the first, it should have this quality. It shows--

1. A desire to do good on the part of Christian men. If men have no such desires, and yet call themselves Christians, their words and characters do not agree.

2. The effort which arises out of the proper desire to do good. Peter did not consider the case, promise to do the best he could for him, he took him by the hand and lifted him up. True Christianity turns desire into deed, and makes a missionary, a preacher, or a generous contributor of the man who desires the conversion of the heathen at home or abroad.

3. The course of the working of the gospel in the individual who receives it.

(1) Special attention was awakened. Look on us. The man had already looked in an ordinary way. So the hearers of the gospel have to give it more than their usual attention if they would be saved.

(2) Hope was aroused. He expected to receive something--what he did not know. So those in whom the gospel is mixed with faith when they hear it are made hopeful before they have very distinct views of the joys of personal salvation, and their faith is strengthened until they can apprehend the blessings offered them.

(3) Healing was administered. It came in the name of Jesus Christ, and immediately: so does salvation.

(4) The healed cripple became a witness. The changes in the mans conduct told observers that he had received a great blessing from God, and was constrained to declare it. So Christians are constrained to bear witness by lip and life. (W. Hudson.)

The miracle at the Beautiful gate

The spiritual lessons we ought to learn are--

I. It is well for Christians to become acquainted with what is going on at the gate, over the borders of our serene and comfortable lives; we must look after those who dwell on the outside.

II. Opportunities of doing good lie in our way every day and hour, if we really desire to improve them. One slight turn of the eye across the temple-area, where we pass on our way to prayers, will introduce us to two entirely different and totally distinct worlds of feeling, thought, and history.

III. Christians ought not to lose time in signing after new spheres of conspicuous sacrifice. Like Peter and John, we ourselves, children of the covenant, are apt to be jostled against those who are ignorant, poor, feeble, and in pain. But it does not follow that all of them are certainly vicious and unworthy of help; some of them may actually have faith to be healed.

IV. Working hands and willing voices ought to go with weeping eyes when we know the wants of the Lords poor. Poverty at hand, weakness close beside us, are quite unromantic; it is distance which lends enchantment to the view in many cases as we converse about heathenism. But our home-heathen must not be absolutely neglected because they are so near. Many men, and some women, will shed tears over the painted picture of a Neapolitan boy begging, who would speak most savagely to the same lad if they met him alive in New York streets; they would quote with vigour the first part of Peters little speech, and leave off the rest of it; and they would not put out their hands at all. (C. S. Robinson, D. D.)

The miracle at the Beautiful gate--as a fact

If there be history in any writing, these verses in their simplicity and minute details are a history. There is nothing here approaching the parabolic or the mythical. See here--

I. Poor men becoming the organs of omnipotence. How often has this been the case. Moses, Elijah, and the apostles are examples.

II. A wretched cripple made the occasion of great good. Thoughtful men have often asked, Why, under the government of a benevolent God, such cases should occur? Why men be sent into the world without the use of their limbs, eyes, or reason? But note--

1. That those who come into the world in this state, being unconscious of physical perfection, feel not their condition as others. Men who have never seen know nothing of the blessedness of vision. Hence persons of constitutional defect in form or organ often display a joy or peace at which others wonder.

2. That such cases serve by contrast to reveal the wonderful goodness of God. In nature those parts that have been shattered by earthquakes, or lie in black desolation, serve to set off the beauty and order which generally reign. And so a cripple here, or a blind man there, only set off the goodness of God as displayed in the millions that are perfect. These are a few dark strokes which the Great Artist employs to set off in the picture of the world the more striking aspects of beauty; a few of the rougher notes which the Great Musician uses to swell the chorus of universal order.

3. That they serve to inspire the physically perfect with gratitude to heaven. In the poor idiot, God says to us, Be thankful for reason, etc.

4. That they afford scope and stimulus for the exercise of benevolence. Were all men equal in every respect there would be no object to awaken charity.

III. Christianity transcending human aspirations. This man wanted alms, silver and gold; but in the name of Christ he received physical power, a blessing he had never ventured to expect. Thus it is ever: Christianity gives man more than he can ask or think. Eye hath not seen, etc. (D. Thomas, D. D.)

Miraculous faith

A miracle is the dearest child of faith.

I. Faith performs the miracle--Peter and John.

II. Faith experiences the miracle--the lame man, who, although not before the miracle, yet after it, appears as a believer.

III. Faith comprehends the miracle--the believing hearers. (C. Gerok.)

The impotent man

I. The person healed.

1. He was impotent, carried by others; and where they left him they were sure to find him. He was not so by any accident, as Mephibosheth, but from the womb; and therefore his case was the more deplorable, and a cure the more improbable. This is a fit emblem of the unregenerate, who are not only spiritually blind, and deaf, and dumb, but tame too; so that they cannot tread the paths of wisdom, or stir one foot in the way to heaven. Good men may be ready to halt, and their feet well nigh slip; but these are always halting and slipping; for their legs, like those of the lame, are not equal. It is not legs and feet that they want, but the right use of them; and this has been their case from their birth. Blessed be God for the promises made to such! I will assemble her that halteth, and gather her that is driven out. The lame man shall leap as an hart, and the tongue of the dumb shall sing.

2. His poverty added to his distress. If help was to be obtained by medicine, he bad not wherewithal to procure it, for he had to beg his bread. And thus it is with sinners. The saints want many things in the present life; but wicked men want everything that is worth having; and the want of a sense of this is perhaps their greatest want. Give me leave to add, that those to whom God shows mercy are also oftentimes like the impotent man, poor in temporals. The poor, says Christ, have the gospel preached to them. Those who are destitute of outward ornaments and comforts are inwardly beautified with Divine grace, and filled with Divine consolations.

3. He had continued long under his disorder, which made his case the more deplorable. Let this afford encouragement to old and accustomed sinners, if they have a sense of the evil of their way, and are in good earnest seeking relief, let them not despair of obtaining it. He who cured old diseases can save old sinners.

4. He was nevertheless in the way of a cure; for he lay at the Beautiful gate of the temple, where the charitable might relieve him, the pious pray for him, and the intelligent afford him their best advice. Thus the impotent sinner should watch daily at wisdoms gates, remembering that God commands deliverance out of Zion, and is there known for a refuge to His people.

II. The nature of the cure.

1. It was unexpected, and therefore the more welcome. And thus it is in the conversion of sinners. Mercy comes as it did to Zaccheus, to Saul, and to this man: unsought and unimplored!

2. It was instantaneous. Peter does not put him upon a long course of medicine; but takes him by the hand, and lifts him up, Thus, however gradual the work of grace may appear in some converts, yet the implantation of grace is instantaneous. God new creates the soul, as He created the world. He says, Let there be light; and there is light; Let there be life! and there is life.

3. As Omnipotence took it in hand, so it was an easy cure. No violent methods were used: his distorted limbs were not reduced to their proper place by any painful operation. And so the actings of Divine grace upon the soul are as mild and gentle as they are powerful and effectual

4. It was a real and permanent cure. Thus it is when God heals the broken heart, or cures the distempered soul. The one is a miracle of power, the other of grace: and as the former, so the latter is no deception.

III. The effects of the cure.

1. He leaped up. Thus it is with the sinner recovered by Divine grace. The word of the Lord, the way of the Lord, the joy of the Lord, and especially the Christ of God, is his strength; and this strength he employs for the purposes for which it is bestowed. I will go in the strength of the Lord God. Earnestness and intentness of mind is also implied. He not only exerted himself, but did it to the utmost of his power. Thus when a sinner is capable of acting, especially in the warmth of his first love, he will act with all his might.

2. He stood. Formerly he could not stand without leaning and trembling. He stood ready for action, as one that would hereafter get his livelihood by working, and not by begging. He also stood to show himself to the people.

3. He walked. This was a new exercise to him. Thus, by the power of Divine grace, those that are spiritually lame are made to walk with God, and before Him; honestly and uprightly, in newness of life; in the light, in the truth, and at liberty. The Spirit is their guide, the Word their rule, the excellent of the earth their companions, glory their end, and Christ their way.

4. He entered with the apostles into the temple. At the gate of it he had got many an alms from man: now he would enter into it to get an alms from God. From this part of his conduct we may learn--

(1) What place the saints make their chosen residence, the house of God. My feet shall stand within thy gates, O Jerusalem! Especially when recovered from disorder, and released from confinement. The first place they will visit is the temple, there to pay those vows which they made in the time of their distress, and present their humble and thankful acknowledgments unto God.

(2) What persons they choose for their companions. Those whom God has made useful to them, as hoping still to receive the benefit of their prayers and instructions. Thus the jailer brought Paul and Silas into his house, and Lydia constrained them to abide in her house.

5. Still he walked and leaped, like one in an ecstasy and transport, and praised God. Whence we may observe, that though he loved the instruments, yet he did not praise them. He gave the praise where it was due.

Improvement:

1. Let awakened sinners take encouragement from this wonderful instance of Divine grace.

2. Let the saints imitate the example here set before them, in the warmest gratitude and most affectionate praises. (B. Beddome, M. A.)

The lame man at the gate of the temple

(hospital sermon):--

I. The lame man.

1. Many become lame through accident or sickness; but this man was born a cripple. Luke, who was a physician, gives us to understand that his lameness was owing to a weakness in, and perhaps malformation of, the ankle-bones. But that hardly suffices to describe his helpless condition. Many lame men are able to move about with the help of artificial supports. But this man was so utterly helpless that he was obliged to be carried. Not that there was any weakness in his body, all the weakness was in his ankles. Raphael seems to have seized this feature. He has drawn at a little distance from him another deformed man, who, however, is able to hobble along by the help of a crutch. But I think Raphael was mistaken in drawing his legs in a stiff, rigid form; it was not rigidity in the ankles he was suffering from, but extreme weakness. Immediately his feet and ankles became firm.

2. And not only was he lame, he was a cripple and a beggar too. It is difficult to conceive a more pitiable condition.

3. There were several reasons why the gate of the temple had been selected as a propitious place for begging. Crowds of people were coming and going through it at least three times a day. Besides, the people who were coming in and going out were the best men and women in Jerusalem. It is the cream of society that frequent places of worship. Moreover, men in going to and coming from church are in a better mood for considering the poor and supplying their wants than in the tumultuous whirl of business. And it is a fact that almost all the alms of the world are administered at the gates of the temple, that charitable institutions are dependent for their support and success on them that go up to the temple at the hour of prayer. I never was honoured with a letter from the Lord Mayor of London till he thought money was required to carry out his humane object. Maybe that every man of science and of business also received a letter from him, which I doubt; but I am sure every minister did. Do I find fault? No; I look upon it as a great compliment to Christianity. Some time ago a daily paper warmly advocated private contributions towards the relief of the famine in India. So far, good. These papers which are going to supersede the pulpit, and do away with preaching, ought to do that. But the money did not come. As a last resort, the paper with its largest circulation in the world proposed to have a collection in the churches, forsooth. But where were the readers of the paper? Where the largest circulation in the world? Could not the almighty press squeeze a little money out of its numerous readers? Do I find fault? Oh, no; it is a high compliment to Christianity and to the ministers who teach their hearers what the papers fail to teach their readers. But Christianity is dying fast, the world can do without the churches? No, my friends, not as long as there are lame to help and hungry to feed. The beggars sometimes sit at the gates of Trade, but they are sternly told to move on; and at the gates of Pleasure and of Fashion, but none save the dogs deign to take notice of them. The beggars know that the temple is the great almshouse of the world.

4. There were about ten gates to the temple, all of them very costly and superb. The Jews did not as a rule grudge the most lavish expenditure upon the adornments of the temple. But there was one gate far surpassing all others in material and design. Gods house should always be the most beautiful house in the neighbourhood, and Gods people ought to contribute towards its adornment. If our congregations increase in wealth, God expects a part Of it to flow to the sanctuary. Trade must do homage to religion, and offer unto it gifts--gold, frankincense, and myrrh. When the Church was in a state of comparative poverty, a mound of earth served for an altar and was acceptable in the sight of God. But when the Church increased in numbers and refinement, the altar of earth was justly superseded by an altar of shittim wood overlaid with brass; instead of the rude mound, there was to be a little artistic work. Finally, when the Church had increased in numbers and possessions, God required an altar overlaid with fine gold. Do Christians increase in wealth? Let a portion of it flow to the sanctuary of the Highest; let there be built a gate called the Beautiful. And at the gate let there stand a sister of mercy to administer alms to the helpless and forlorn. However beautiful was the gate of the temple, more beautiful in the sight of God were the hands which gave alms to the cripple. Beauty of stone and of metal is not to be compared with beauty of disposition and of character.

II. The cure of the lame man.

1. Peter and John went up to the temple. The apostles did not abruptly sever themselves from the old dispensation; sudden ruptures never take place in the kingdom of God. First, there is a division in the Church, then a division from the Church. That was the ease at the establishment of Christianity; first, a division in Judaism, next a division from Judaism. That was the case at the time of the Protestant Reformation. That was the case in the history of the Establishment in our own country. The heathen who adopted Christianity were called upon to break off at once their connection with idols; but the Jews who adopted Christianity were only gradually weaned from Judaism. One could not be an idolater and a Christian; but one could be a Jew and a Christian.

2. As they were about to enter, their attention was called to the impotent man who asked an alms. He had long ago ceased hoping for anything else. Forty years of helplessness and beggary will kill ambition in the most sanguine heart. We have known people who had been lying on a bed of suffering for years. If you spoke to them at the close of the first year, you would discover a shade of discontent--they had a strong desire to get up and walk. But at the end of ten years the most fiery spirit is quite tamed.

3. They fastened their eyes on him. A characteristic feature of Christianity is that it fastens its eyes on the destitute and the sick. Science fastens its eyes on inanimate matter; art on the gate called Beautiful; but Christianity on the poor cripple. Science seeks out the secrets of the world; art its beauties; but Christianity its ills. There is a great deal in a look. The sympathising eyes of Peter caught the wondering eyes of the beggar, and the latter felt a strange sensation, like a stream of electricity, thrilling his entire system.

4. The man sought alms; but the apostles gave him what was better--health. Health without money is infinitely better than money without health. Moreover, by endowing him with health they were conferring on him the ability to earn money: In this the miracle was a sign. The gospel does not directly aim at improving mens circumstances; it aims at improving men themselves. But no sooner does it that than a noticeable improvement is seen in their surroundings. The gospel converts the man; the man converts the house. The gospel does not directly aim at increasing the material riches of a nation; it aims at increasing its funds of spiritual health; but no sooner does the nation feel new blood palpitating in every limb and member than it shakes off the lethargy of centuries, and marches fearlessly forward in the upward path of discovery and enterprise, and, as a natural consequence, riches flow in plentifully to its exchequer. The gospel came to a crippled world. It said unto it, In the name of Jesus Christ of Nazareth, rise up and walk, and forthwith it began a career upward and forward, and Christianity has indirectly added enormously to its material riches. Which are the most flourishing nations in our day? England, America, and Germany, the countries that have received most abundantly of the life and health that are lodged in the name of Jesus of Nazareth. Utilitarianism says, Give men better houses, higher wages, purer air, more wholesome water, and by improving their circumstances you will improve their constitutions. But what says Christianity? I will strive to improve men, for I know that no sooner will men feel beating within them new and potent energies than they will set about to improve their external condition. Men need better houses, and purer air, and more wholesome water; but the great want of men is life--more life; and I have come that they might have life, and have it more abundantly. Utilitarianism does men good, Christianity makes them good.

5. The Apostolic Church had no silver and gold, it had only health to impart. But it is in the power of the modern Church to give both money and health. There are in this huge city over eighty hospitals, and you will find on inquiry that every hospital is well-nigh full of people who have not the means to pay for professional attendance at home; and it is a duty incumbent on the churches to maintain these institutions: in a state of high efficiency. Hospitals in a special sense are the earliest and mellowest fruit of our holy religion. Where was the first hospital founded? In Ephesus, the home of John, the beloved disciple who taught that God is love. And by what name were hospitals first known? Lazarettoes; the very name bears on its forefront the stamp of the gospel, from the touching story of Lazarus sitting at the rich mans gate. And who founded and endowed the great hospitals of this metropolis? Christians. Saint Bartholomews, Saint Lukes, Saint Georges, with a few exceptions the hospitals are all saints I They are the precious legacies of the Christianity of the past; they have a strong claim on the Christianity of the present.

6. But I also trust that in acquiring money we have not lost what is of incomparably greater value, the faith and the courage to say to poor humanity, In the name of Jesus Christ of Nazareth, rise up and walk. Hundreds who go into hospitals founded by Christian philanthropy and supported by Christian charity come out able to stand and to walk. But I trust that in a still deeper sense it is true. Have we not witnessed the power of the gospel in our own midst, giving strength to the weak and life to the dead? Men dead in trespasses and sins have risen in newness of life; men crippled in the spiritual nature have received strength; men weak in their feet and ankle-bones have received fresh power--they now enter the temple, they run in the way of the Divine commandments, they leap for joy like harts on the mountains of spices. The Church is fast increasing in riches; let us pray that it may also increase in the power to impart health to men lame from their mothers womb. (J. Cynddylan Jones, D. D.)

The cripple and his healers

I. The companions--Peter and John.

1. Their destination--the temple. Those who have been the greatest blessing to mankind through all the ages have loved God and frequented His temple. The theory that a man who is able to go to church can serve God at home, and never go, is contrary to the teaching of the New Testament.

2. Their harmony--went up together. Nothing like Pentecostal power to harmonise opposite temperaments, and hold in check possible discordances and selfish tendencies in human nature.

3. Their look. Christianity is the only system in the world that knows how to fasten its eyes upon the afflicted and destitute, the guilty and the lost.

4. Their devotion--at the hour of prayer. If any men were justified in supposing that they could dispense with the ordinary routine of religious worship, Peter and John were surely those men. But no men in Jerusalem were more consciously indebted to the means of grace, or more utterly dependent upon God. The more religion a man has, the more he will love the temple and the hour of prayer.

5. Their poverty--silver and gold have I none. Then a child of God may be poor. Then God may be specially honouring men, and fitting them for extraordinary careers of usefulness, who are without worldly means or influence. In this materialistic age, when men are judged of by their money, and not by their character--by what they have, and not by what they are, it is well to emphasise the fact that manhood and money are nor interchangeable terms. The power that lifts and heals a crippled world is not carried about by men in their pocket-books, nor does it grow out of their bank accounts or social standing. It comes through the right relationship of the soul to Jesus Christ, and absolutely without regard to a mans worldly condition.

6. Their power--Rise up, and walk. That is the main power the Church lacks just now to make her ready for the conquest of the world; and that is the power for the exercise of which a crippled world fastens its eyes upon us. Neither wealth, nor education, nor social influence can atone for the want of this Divine afflatus.

II. The cripple--A man lame from his mothers womb.

1. His location--At the gate of the temple. Then this cripple was no fool. He understood the philosophy of benevolence. The kindest and most sympathetic people in the world are praying people. Persons who obey the first table of the law are most likely to obey the second. Nine-tenths of all the money raised for benevolent purposes, and for the support of our charitable institutions, comes from the pockets of those who go up to the temple at the hour of prayer.

2. His attitude--Lay at the gate. We have seen thousands of lame men who could go almost anywhere, through the aid of artificial supports. But this man was obliged to be carried.

3. His vocation To ask alms. Both the place and time selected by this cripple to ply his vocation indicate that he was a shrewd, thoughtful man.

4. His cure.

(1) It was instantaneous.

(2) It was thorough--Walked and leaped.

5. His gratitude. The accession of strength was sudden, and his manifestation of it was equally sudden. There was no timid shrinking, lest he should overtax his new strength. The man that God blesses and saves need not be afraid of overdoing, and bringing on a relapse, by anything his heart prompts him to do, in the shape of letting others know what has happened. The want of the times is a joyful, happy, triumphant Christianity.

III. The crowd--All the people.

1. Their evidence--Saw him.

2. Their recognition (verse 10). He had sat at the gate so long that everybody knew him, and that may be the reason why he was favoured with this miraculous cure.

3. Their excitement. They wisely argued that the change could only be effected by a Divine cause. Extend this reasoning, and you have one of the most unanswerable arguments in favour of Christianity. The transformations wrought by it in society prove it to be Divine in its origin.

4. Their emotions--Wonder and amazement. Strange that they should be so affected by this miracle, after having witnessed so many by the Master.

Application:

1. Let us imitate Peter and John in our appreciation of the means of grace.

2. Let us not disturb the services by coming in late; but, like them, let us try to be punctual; at the hour.

3. Pentecostal blessings of yesterday cannot supply our need of Gods inspiration and blessing to-day.

4. It is the duty of the unconverted to fasten their eyes upon spiritual matters, to yield to right influences, to allow themselves to be carried daily to the gate of right feeling and conduct. If this lame man had rebelled that morning against being carried to the gate of the temple, he might never have been healed.

5. Learn that, though the eyes of the sinner may be fastened upon the servant, the Master only can heal. (T. Kelly.)

The lance man healed

You will not see the whole beauty of this paragraph unless you connect it with the chapter preceding.

1. You remember the infinite excitement of that chapter. There had never been such a day in the Church before. Life was raised up to a higher level than it had ever attained, and the people were praising God from morning till night. Surely the millennium had come! After this there will be no more common-place. Who would willingly come out of the blue heavens to walk again on the pathways of ordinary life? But read the opening words of the third chapter. After the excitement of Pentecost, is not this of the nature of an anti-climax? Two men, former partners in the fishing trade, went up together into the temple at the hour of prayer. Then see that the ecstatic hours of life ought to be succeeded by quiet worship, for that alone can sustain the heart with true nourishment. God grants unto His Church hours of enthusiasm, days when the whole horizon opens like an infinite door into the upper places of the universe; but after such peculiarly solemn manifestations of power and grace, He expects us to go up into the temple to pray, as He knows such visions make all other life ordinary and common. Whatever luxuries you may enjoy occasionally, you must have bread permanently. We cannot always live in the extraordinary; for by the very fact of its being always extraordinary, it would cease to be other than usual.

2. But were not the men inspired? Yes; yet the two men went up together into the temple at the hour of prayer. The clock was not altered; the great Pentecostal storm had rushed across the heavens, and had left behind it showers of blessings. Still the quiet clock ticked and travelled on to the time of the offering of the evening sacrifice, and Peter and John were not so transported by special ecstasies as to forget their daily and customary engagements with God. Suspect any inspiration that makes you contemptuous of ordinary religious duty. Inspiration never lessens duty. Any supposed inspiration that has withdrawn men from the temple and poisoned them with the delusion that they could sufficiently read the Bible at home, is an inspiration coming otherwhere than from heaven. You were not made to live at home always. There is in you that which finds its completion in public fellowship. It does every man good to be now and then in a crowd; public assembly has an educational and social influence upon the individual life. Standing alone, a man may seem to be very great, important, self-complete; it is when he enters into a crowd that he realises his humanity, his littleness, and yet the very greatness that comes of that contraction of individuality. Forsake not the assembling of yourselves together. Peter and John did not. Are we not wrong in supposing that prayer can ever be of the nature of common-place? What is prayer? Is it not communion with God. The apostles had not lost their inspiration, as is evident by what they did. Verily, these men then had not lost their inspiration, or they never would have taken this course with the suppliant at the Beautiful gate of the Temple. They could work this miracle. Let that be taken as a proof of the continuance of their inspiration; and yet we see that, notwithstanding, they are going up like ordinary humble worshippers to pray in the temple. Beware of any inspiration that leads you away from apostolic practice. Your ambition may be easily excited, and you may not require a very expert tempter of the human mind to say to you that perhaps you may be a genius, that you need not submit to take upon you the yoke of religious custom. When such temptation seduces you, give it the lie. The law would seem to be that every great effort of human life should be followed by a religious exercise; every outgoing of the soul should have its compensatory movement in silent communion with God. After you have been striving arduously and valiantly in the fight, plunge into the bath, so to say, of Divine meditation and heavenly communion, and therein leave your weakness and recover your strength.

3. This incidental conversation with the poor lame beggar at the Beautiful gate of the Temple gives us some particulars about the apostles themselves, and those particulars are the more valuable because of the way in which they are introduced into the narrative.

I. It is perfectly evident that having all things common had not enriched Peter and John. Apostolic communion was no priests trick; it was no attempt to enrich the apostolate at the expense of the Christian public. Silver and gold have we none. So much the better for them I Woe unto the apostle who spends one half of his life in getting silver and gold, and the other half in watching that they do not run away from him. What had they then? Divine energy, spiritual life, social sympathy, and hearts to bless those who needed benediction and assistance. The poverty of the apostles was in material substance only; and therefore it was no poverty at all. He is the poor man who has nothing but money. He is rich who has high ideals and noble sympathies, and who lives in the presence of God and in the service of truth. Have your riches in your mind, in your heart, in your thoughts, in your purposes, in your beneficent plans.

II. This action shows how possible it is to be giving less than others, and at the same time to be giving more. Silver and gold have I none. Then he could give nothing would be the swift and shallow reasoning of those who read the surface only. But such as I have give I thee. That is the giving that does not impoverish; the more given the more left. The sun has been giving his light for thousands of years, and yet he is as luminous as when he first looked out upon the darkness which he dispelled. Give mechanically, and you will weary of the exercise; but give spiritually, and you will increase your possessions by the very giving of your alms.

III. A man may pray none the less prayerfully because he has aided some poor creature before he entered the sacred place. We should have enjoyed the service many a time much more keenly if before coming to it we had made some sorrowful heart glad. That is the preparation for prayer. If you want to come up at the time of the offering of the evening sacrifice with glowing, thankful hearts, ready to receive any communication God may make to them, spend the intervening hours in doing good to those who sit in solitary places. Then you will come, not in a spirit of criticism, but in a spirit of sympathy, and from the first note to the last there shall be a shining forth and revelation of the Divine presence.

IV. Christianity now, as then, must prove its divinity by its beneficence. In the name of Jesus Christ of Nazareth, rise up and walk. Peter did not preach a sermon to the man. To the excited multitude he expounded the Scriptures; but when he came face to face with the man, he preached no sermon, except as the mention of the name of Jesus Christ of Nazareth is always a sermon, but bade him rise up and walk. Here is the sphere in which Christian argument may yet secure its highest triumph. Words can be answered by words, phrases beget phrases, and the easy trick of recrimination is the favourite amusement of mere controversialists; but a Church seeking out the lowly, helping the helpless, healing the sick, teaching the ignorant, standing by the cause of righteousness, defying the oppressor, and suffering and working for the right, is a Church whose beneficence is its noblest attribute, and whose character is the only vindication it requires. (J. Parker, D. D.)

The healing of the lame man

Look at the miracle in the light of what has just taken place. There is great enthusiasm in the Church. The Divine life is, so to speak, at its highest point. We should consider, confining ourselves within the limits of the Church, that the age of human unity and love had come in all its golden glory. We are now invited to go beyond the Church line, and at our very first step we find a man who appeals to our sympathy in his pain and helplessness. See how world lies within world, and how misleading are all the inferences drawn from a limited set of facts.

1. The man who has access to every means of mental and spiritual culture may think all the world as highly privileged as himself.

2. The healthy and prosperous family may forget that other households are afflicted and depressed. Look beyond your own sphere. You have not far to look; there is but a step between thee and the world which is either higher or lower than thine own. The lesson has a double application; the prosperous man is to look down that he may help; the unsuccessful man is to look up that he may hope.

I. The social side of this incident.

1. We may be able to carry the cripple when we are unable to heal him. Do what you can. Human helplessness is a continual appeal to human power. There are secondary services in life. We cannot always do the great deed; nor can we always stand in the full light, that we may be seen of men. Sometimes we can only carry. We cannot restore.

2. The commonest minds, as well as the highest, have always associated the idea of charity with that of religion. This is right. This is a high compliment to any form of religion. See how it has been paid to Christianity above all! The theology that has no philanthropy is its own vain god.

3. Look at the compensations of the poorest life. The man was carried daily by friendly hands, and had the temple as his daily hope. The sun shines even on the poorest lot.

II. The apostolic side.

1. The apostles never attempted to do without public worship. Such worship has its distinct advantages.

(1) Provocation of thought.

(2) Development of sympathy.

2. They never neglected human want in their anxiety to render Divine worship. Some people are one-sidedly religious.

3. They never attended even to physical necessities in their own name.

Conclusion: The incident suggests two questions.

1. Are we too pious to be philanthropic?

2. Has the name of Jesus lost its power? (J. Parker, D. D.)

The first miracle

Viewing the Acts as a type of what all Church history was to be, and a Divine exposition of the principles which should guide the Church in times of suffering as well as of action, we can see good reasons for the insertion of this particular narrative.

I. This miracle was typical of the Churchs work, for it was a beggar that was healed, and this beggar lay helpless and hopeless at the very doors of the temple. The beggar typified humanity at large. He was laid, indeed, in a splendid position--before him was extended the magnificent panorama of hills which stood round about Jerusalem; above him rose the splendours of the building upon which the Herods had lavished the riches and wonders of their gorgeous conceptions but he was nothing the better for all this material grandeur till touched by the power which lay in the name of Jesus of Nazareth. And the beggar of the Beautiful gate was in all these respects the fittest object for St. Peters earliest miracle, because he was exactly typical of mankinds state. Humanity, Jew and Gentile alike, lay at the very gate of Gods temple of the universe. Men could discourse learnedly, too, concerning that sanctuary, and they could admire its beauteous proportions. Poets, philosophers, and wise men had treated of the temple of the universe in works which can never be surpassed, but all the while they lay outside its sacred precincts. They had no power to stand up and enter in, leaping, and walking, and praising God. This miracle of healing the beggar was typical of the Churchs work again, because it was a beggar who thus received a blessing when the Church roused itself to the discharge of its great mission. Christianity is essentially the religion of the masses. Its Founder was a carpenter, and its earliest benediction pronounced the blessedness of those that are poor in spirit, and ever since the greatest triumphs of Christianity have been gained amongst the poor. Here, however, lies a danger. Its work in this direction must be done in no one-sided spirit. Christianity must never adopt the language or the tone of the mere agitator. A Christianity which triumphs through appeals to popular prejudices, and seeks a mere temporary advantage by riding on the crest of popular ignorance, is not the religion taught by Christ and His apostles. But yet, again, the conversion of this beggar was effected through his healing; and here we see a type of the Churchs future work. The Church, then, as represented by the apostles, did not despise the body, or regard efforts of the bodily blessing beneath its dignity. Schools, hospitals, sanitary and medical science, the dwellings and amusements of the people, trade, commerce, all should be the care of the Church, and should be based on Christs law, and carried out on Christian principles.

II. This miracle was the occasion of St. Peters testimony both to the people and to their rulers. His discourse has two distinct divisions. It sets forth, first, the claims, dignity, and nature of Christ, and then makes a personal appeal to the men of Jerusalem. St. Peter begins his sermon with an act of profound self-renunciation. When he saw the people running together, he said (verse 12). The same spirit of renunciation appears at an earlier stage of the miracle (verse 6). One point is at once manifest when St. Peters conduct is compared with his Masters under similar circumstances. St. Peter acts as a delegate and a servant; Jesus Christ acted as a principal, a master--the Prince of Life. St. Peters words teach another lesson. They are typical of the spirit which should ever animate the Christian preacher or teacher. They turn the attention of his hearers wholly away from himself, and exalt Christ Jesus alone. Earthly motives easily insinuate themselves in every mans heart, and when a man feels urged on to declare some unpleasant truth, or to raise a violent and determined opposition, he should search diligently, lest that while he imagines himself following a heavenly vision and obeying a Divine command, he should be only yielding to mere human suggestions of pride, or partisanship, or uncharitableness. (G. T. Stokes, D. D.)

The apostles and the beggar model of Christian care of the poor

I. The proper disposition from which Christian care for the poor should flow.

1. Love to God. The apostles were on their way to the temple.

2. Love of our neighbor. They regard the poor man with sympathy--John feeling, Peter helping.

II. The proper means which Christian care of the poor should employ. Silver and gold is not the chief concern. Alms quickly thrown to the poor costs little, and bears little fruit. But--

1. Personal and living intercourse with the poor. Peter looked, etc.

2. Evangelical counsel and comfort from the Word of God. Such as I have, etc.

III. The proper result in which Christian care for the poor should delight.

1. Bodily restoration--he could rise up and walk.

2. Spiritual health--he praised God. (C. Gerok.)

Spiritual co-operation

It is seldom that the co-operation of both parties--the doer and the receiver--is so clearly seen as here.

I. In the looks of both parties. Peter looking on the lame man with sympathising love, ready to help and to heal; and the lame man, at the order of the apostle, regarding him and John steadfastly with a petitioning and hopeful spirit.

II. In their believing apprehension of Jesus. Peter speaking and commanding in the name of Jesus; and the lame man, also hopeful and susceptible, with his whole soul attaching himself to Jesus.

III. In their spiritual and bodily exertions. Peter stretching forth and taking the man by the right hand; and the man, with miraculous strength of will and muscle, lifting himself up. The name of Jesus, the person of Jesus, His grace and Divine saving power is the centre; in Him the souls meet, the men reach forth their hands, and find spiritual and bodily strength in giving and receiving. (G. V. Lechler, D. D.)

Alleviations of the hardest lot

It would not be fair to say even this limping beggar had no alleviations to his lot. He was not blind; he could see the Beautiful gate, with its wonderful pillars of brass overlaid with vast plates of gold and silver. He was not deaf; he could hear the priests trumpets on the feast-days; he could even listen to the singing of the daily psalms and the chanting of the evening prayers in the courts of the loveliest edifice under the sun. He was not dumb; he could ask for alms as a beggar, he could cry for mercy as a sinner. He was not forsaken; he had a circle of patient friends to bring him to his wonted place every afternoon. Discontented poor peoplemight as well count up their manifest mercies now and then. (C. S. Robinson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 3:1. Now Peter and John, &c. — We are not informed when the fact here recorded took place; but it is probable it was during the days of the feast of pentecost, and while the city was still full of people; went up to the temple — Probably to seek an opportunity of preaching to the people, as well as to offer up their prayers and supplications there before God; at the ninth hour — One of the solemn hours of prayer. The Jews divided the time, from sunrise to sunset, into twelve hours; which were consequently of unequal length at different times of the year, as the days were longer or shorter. The third hour, therefore, was nine in the morning; the ninth three in the afternoon, but not exactly. For the third was the middle space between sunrise and noon; which, if the sun rose at five, (the earliest hour of its rising in that climate,) was half an hour after eight; if at seven, (the latest hour of its rising there,) was half an hour after nine. The chief hours of prayer were the third and ninth; at which seasons the morning and evening sacrifices were offered, and incense (a kind of emblem representing prayer) burnt on the golden altar.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1. The temple miracle—healing the lame-born, Act_3:1-11.

Though the Pentecost was not transacted in the temple, yet twice did the Lord miraculously offer his church to this house of God before giving it to destruction. First, it was offered by his human angels, these two Apostles, by their miracle and preaching within its very walls. Second, by a visible heavenly angel directing them boldly to enter its doors, and there preach Jesus, Act_5:19-20. Both times they were rejected by the hierarchy of the nation, but triumphantly sustained by the people. Then there arose the martyr-prophet Stephen, who forewarned that the rejecters should be rejected, and their sanctuary destroyed; and they sealed with his blood the certainty of their own doom.

1. Peter and John—The two pre-eminent apostolic leaders; the eldest and the youngest, probably, of the noble twelve. Together at the last supper they had consulted the Saviour as to who was his betrayer; and together at the last breakfast (Joh_21:18) they had received from Jesus the intimation of their respective futurities.

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Into the temple—The word temple, in its narrower sense, designated simply the holy house of God. This house was the residence of King Jehovah, (2Sa_7:6,) who dwelt by his presence in its Holy of Holies, and the courts were his enclosed grounds. In the holy front room of the house were his candlestick for light, his table and bread, and his perfumery the altar of incense. In front of the house was the grand altar on which the slain animals were roasted, which typified the food of Jehovah. But no image of him was allowed. Thus did Israel teach, in the most conspicuous and costly manner, the personal, yet incorporeal, nature of the true God.

This house was “exceeding magnifical,” “covered all over,” says Josephus, “with plates of gold of great weight, and at the first rising of the sun reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. But this temple appeared to strangers, when they were at a distance, like a mountain covered with snow; for, as to those parts which were not gilt, they were exceeding white. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it.” (Note on Mat_21:12.)

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THE TEMPLE.

In this picture you see in the outer court, which is the Court of the Gentiles, one person. In the Court of the Women are two persons; in the inner, or Men’s Court, are three. These two courts are called collectively the Court of the Israelites. Beyond this, where you see four persons standing, is the Court of the Priests. Near the four persons is the Grand Altar of daily sacrifice. This stands just in front of the portal of the temple house, which rises with a face corresponding to cut, page 42.

But the larger and more common sense of the word temple included all the enclosures on the sacred Mount Moriah, within which, a little northwest of the centre, the edifice stood. The largest enclosure encompassed the whole, and took in the outer court, or court of the Gentiles, beyond which none but a Jew might go on pain of death. The next inner wall closed in the court of the women, so called not because exclusively for females, but because no woman, unless for sacrifice, ever went farther. The third inner wall hemmed in the court of Israel, and the fourth, the court of priests, into which no layman (unless Levite) might enter. In this court of the priests was the sacred house with the great altar, on which, twice a day, morning and evening, a lamb was offered, accompanied by the prayers of the people. (Note on Joh_1:29.)

Hour of prayer—The Christians still attended, like good Jews, the services of the temple where the sacrifice was still offered. Even St. Paul, the apostle of the Gentiles, who was most efficient in separating Christianity from Judaism, did not object to this in itself, unless the sacrifice of the lamb should be still thought necessary for forgiveness of sin, and so Christ be excluded or slighted. He maintained that while sacrifices might be attended as memorials of a Saviour already slain, they were yet unnecessary, and had been superseded by the actual death of the true victim. James and John, therefore, were not contradicting the future Paul in going to the evening sacrifice of the temple.

The ninth hour— There were in “the holy city” three periods of prayer: the morning, at the third hour, or nine o’clock; the noon, at the sixth hour, or twelve o’clock; the evening, at the ninth hour, or three o’clock. This not precisely; for the Jews began the day at sunrise, and, closing it at sunset, divided the day into twelve parts or expansible hours, of a length corresponding to the length of the day.

As Peter and John came in from the east side, as if from the Mount of Olives, mounting from the brook Kidron they would pass the outermost enclosure through the gate Shushan or Lily; a gate which received its name from the capital of Persia in honor of Cyrus its king, who restored the Jews from Babylon. A picture of that city was inscribed upon the gate. Passing through this gate, our apostles came into the court of the Gentiles. This was a long, spacious area, extending along the four sides, and containing about fifteen or twenty acres. The border of this court had three rows of pillars, lining the wall, covered with a roof. This covered colonnade was called the porch or portico of Solomon, and it was the place where religious conversationists resorted; where assemblies gathered, conferences were held, and discourses delivered. Here Christ frequented, and here it was the Christians of the Acts of the Apostles held their meetings “in the temple.” From here, too, Jesus drove the money changers. (Note on Joh_2:14.) Crossing the breadth of this court, they mounted a flight of steps and came to a level, at which was the grand gate of Corinthian brass, from its special splendour called the Beautiful, through which they were about to pass into the court of the women. And had they continued in a straight line they would have passed through successive gates, by ascending steps at each gate, through the court of Israel into the court of the priests, to the foot of the grand altar, which stood before the door of the house of God itself.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Were going up for went up together, A.V. and T.R. Peter and John. The close friendship of these two apostles is remarkable. The origin of it appears to have been their partnership in the fishing-boats in which they pursued their trade as fishermen on the Sea of Galilee. For St. Luke tells us that the sons of Zebedee were "partners with Simon," and helped him to take the miraculous draught of fishes. (Luk_5:10) We find the two sons of Zebedee associated with Peter in the inner circle of the Lord"s apostles, at the Transfiguration, at the raising of Jairus"s daughter, and at the agony in the Garden of Gethsemane. (see also Mar_13:3) But the yet closer friendship of Peter and John first appears in their going together to the palace of Caiaphas on the night of the betrayal, (Joh_18:15) and then in the memorable visit to the holy sepulcher on the morning of the Resurrection, (Joh_20:2-4) and yet again in Joh_21:7, Joh_21:20, Joh_21:21. It is in strict and natural sequence to these indications in the Gospel that, on opening the first chapters of the Acts, we find Peter and John constantly acting together in the very van of the Christian army. (see Act_3:1, Act_3:3, 11 4:13, 19 8:14, 25) The hour of prayer; called in Luk_1:10, "the hour of incense," that is, the hour of the evening sacrifice, when the people stood outside in prayer, while the priest within offered the sacrifice and burnt the incense. (see Act_2:46, note) Hence the comparison in Psa_141:2, "Let my prayer be set before thee as incense, and the lifting up of my hands as the evening sacrifice.

Vers. 1-11. The unexpected gift.

In one of those rapturous passages in which St. Paul tries to make human language express adequate thoughts of God, he speaks of God as "able to do exceeding abundantly above all that we ask or think". (Eph_3:20) In saying so he does but mark, in one aspect, the distance between the finite and the infinite, and show how far the bounty of the infinite Giver outruns the desires of those who receive his gifts. The whole revelation of God"s dealings with mankind is a continual illustration of this truth. How could it ever have entered into the mind of Abram to ask to be made the father of many nations, to be the father of the faithful in all ages and in all countries, to be the head of God"s elect people, and to have his life and his words and his deeds handed down to the posterities through endless time? How could it ever have entered into the mind of Israel in Egypt to ask to be led dry-shod through the Red Sea, to be fed in the wilderness with bread from heaven, to receive the Law from Sinai, and to be put into possession of the land of Canaan? Or how could it ever have entered into the thoughts of a rebellious and fallen world to ask that the only begotten Son of God, their Maker and Lord, should be incarnate and expiate their guilt by dying for their sins upon the cross? The section before us supplies another instance of this exceeding grace of God. A poor cripple, lame from his mother"s womb, had for upwards of forty years lived in hopeless and helpless infirmity. In the merry days of youth, while his companions and equals in years were sporting and gamboling in all the freeness of joyous spirits and supple, elastic limbs, he was bound down to his pallet, like a bird confined in a cage, or a dog chained in his kennel. In early manhood, while others went forth to their work and to their labor, earning their daily bread by honorable industry, he was reduced to be a mendicant, living in constrained inactivity upon the precarious bounty of others.

And so it was at the present time. Every day he was carried by some kind hands and laid at the Beautiful gate of the temple, in the hope that those who passed to and fro to the house of God would look with pity upon his misery and minister to his wants. They must have been sad and dreary hours passed in expectancy and frequent disappointment; watching the countenances of the passers-by; overlooked by some, turned away from with proud contempt by others; sharply refused by this well-dressed but hardhearted Sadducee, and occasionally receiving a mite or a farthing from that ostentatious Pharisee; doubtful whether he would carry home enough to supply his daily meal and his necessary raiment. On this occasion he saw two men about to go into the temple. Perhaps their aspect awakened the hope that there were kind, loving hearts beneath their humble garb. Or, maybe, he merely uttered the usual monotonous prayer like that of the Italian beggars, "Date qualque coea per l"amor di Dio." Anyhow, we may be sure that his utmost hopes did not go beyond receiving some small coin at their bands. But when, in answer to the words from Peter"s lips, "Look on us," he had looked up and probably stretched out his hands to receive the expected alms, instead thereof he heard the words, "In the Name of Jesus Christ of Nazareth rise up and walk." And in an instant he was whole. No longer a cripple, no longer chained down to his bed, no longer a prisoner, he sprang to his feet, he walked, he leapt, he danced for very joy, and, singing praise as he went, he entered the holy courts. Here there was an instance of God doing unto men exceeding abundantly above all that they ask or think. Here we have a type of the exceeding riches of God"s grace, resulting in unlooked-for mercies to the children of men. Let us take note of it, and frame our estimate of God"s character accordingly. Nothing more elevates the tone of a man"s religion than a worthy conception of God"s goodness. It stimulates his love, it kindles his adoration, it raises his hopes, it intensifies all his spiritual emotions. Low conceptions of God"s nature beget a low standard of love and service. There is nothing like a true view of the infinity of the love of God, and of the unsearchable riches of his grace in Jesus Christ, to lash all the sluggish emotions of the heart into a holy and healthy enthusiasm. "Open thy mouth wide, and I will fill it," is another mode of expressing the same blessed truth; and "Thanks be to God for his unspeakable gift," is the language of those whose experience coincides with the revelation which God has given of himself in his holy Word.

HOMILIES BY W. CLARKSON. Vers. 1-10. Helplessness and healing.

In this interesting incident we have an illustration of the urgent spiritual necessities of our race, and of the sufficiency of the gospel to meet them. We have

I A GREAT AND SAD CONTRAST. They brought daily to the Beautiful gate of the temple a lame beggar, who asked alms of all that entered (vers. 2, 3). What a striking contrast is here! the large, strong, handsome gate, wrought by the most skilful workmen, intended to add beauty and attractiveness to the magnificent temple, an object of keen, universal admiration; and, laid down at the foot of it, a poor, ill-clad, deformed, helpless beggar, fain to find a miserable existence by asking the pity of all that passed through. Such contrasts has sin introduced into this world. If we look on this whole fabric of nature as a temple in which God manifests his presence, and on our earth, with all its loveliness and grandeur, as one of its beautiful gates, then we see, in strongest and saddest contrast with it, stricken, helpless, deformed human nature man brought down to the very ground, unable to sustain himself, the pitiful object of compassion: we behold the fair workmanship of God with all its exquisite beauty, and we see sinning, erring, suffering, fallen man by its side.

II A PICTURE OF SIN IN ITS STRENGTH. What more forcible illustration of this can he found than in a man lame from his birth (ver. 2)? One born to the heritage of mankind, viz. that of voluntary, happy activity; of walking, running, moving, whithersoever he would, with free power of motion, in all acts of duty, pleasure, affection; this man doomed to utter helplessness, his deformity or disease becoming more rigid and incurable as the months and years pass by! What a picture, this, of our human spirit, created to enjoy the heritage of a holy intelligence, viz. that of free and happy activity in all the ways of righteousness, piety, usefulness; of moving joyously along all the paths in which God invites his children to walk; yet, from the very beginning, being utterly unable to walk in the way of his commandments, to run in the paths of wisdom and of peace, incapable of doing that for which it was called into being, and becoming more rigidly and hopelessly fixed in its spiritual incapacity year by year.

III THE INTERVENTION OF THE GOSPEL OF GOD.

1. It demands attention. Peter... with John, said, Look on us" (ver. 4). The gospel of Christ has a right to make this same appeal to all men. No seeking, struggling soul has a right to be regardless of its offers. The beneficent and mighty works of Jesus Christ; the profound spiritual truths he uttered; the beautiful and exalted life he lived; the strange and wondrous death he died; the message of love he left behind him; the adaptation, proved by eighteen centuries of human history, of his system to the deepest wants of human nature; all these conspire to give to the gospel of God the right to demand attention to say, "Look on me;" see whether there is not in me the help and healing which you need.

2. It disclaims certain offices. "Silver and gold have I none," etc. (ver. 6). The gospel does not offer to do everything for man which it may be desirable should, in some way, be done. It does not propose

(1) to effect renovation by revolutionary social changes, or

(2) to bring about immediate improvement in the outward conditions of a man"s life, or

(3) to guarantee bodily health or immunity from temporal trouble and domestic loss. It tends to ameliorate the condition of mankind in every way, and ultimately it does so; but its first promise, and that by which it is to be tested and judged, is not of this order.

3. It offers one essential service. "In the Name of Jesus Christ rise up and walk" (ver. 6). It says to the stricken, wounded soul, "Wilt thou be made whole?" To the soul burdened with a sense of sin, it offers pardoning love and spiritual peace; to the heart oppressed with care and fear, it offers a Divine refuge in which to hide; to the soul struggling with temptation, an almighty Friend; to the weary traveler, a home of rest and joy. Whatever is the one imperative thing, that the gospel of Christ presents; but its offer is inward, spiritual, heavenly.

IV THE BLESSED ISSUE. (Vers. 7-10.) This was:

1. Healing to him that had been helpless.

2. Gratitude showing itself in praise.

3. Interested attention on the part of those outside: "They were filled with wonder and amazement;" they were in a state most favorable for the reception of the truth. When we make an appeal to Christ, we are not to be satisfied until we have found spiritual recovery; until our souls are filled with the spirit of thanksgiving; until our restoration has told upon our neighbors as well as on ourselves. C.

HOMILIES BY E. JOHNSON Vers. 1-10. The healing of the lame man.

I THE ANTECEDENTS OF THE CURE. Peter and John were going up in company to the temple at the evening hour of prayer. Here we see:

1. The fellowship of different orders of minds in Christ. None more diverse in character and temperament than the impulsive Peter and the contemplative John.

2. Prayer one of the bonds of this fellowship, as expressed in the beautiful hymn, How blest the tie that binds!

3. An example of the profit of set times and seasons for worship. (See on the three times of daily prayer the third, sixth, and ninth hours (Dan_6:10 and Psa_55:18) And the good also of a fixed place of prayer. The temple, the synagogue, the Church, or the meeting-house; each has its hallowed and happy associations. How greatly devotion is helped by the imagination, and the imagination how dependent upon association, must be obvious to all.

4. The path of true devotion is often found to be the path that leads to useful service to others.

II THE SUFFERER. Lame from his birth, deprived of that power of independent activity in which so much of the enjoyment of life consists, he is the type of a deeply pitiable class. To have health is so great a blessing, because it carries with it that of command over one"s powers, and therefore freedom and independence. He was helplessly dependent borne by others. Such sufferings remind us of the presence of moral evil, which can neither be explained nor explained away. But there are compensations. The lame man had friends. Seldom does such misery fail to stir up pity and enlist help. Outward evils are ever balanced in the Divine wisdom by inward good. We never know the kindness of man to man till sickness and sorrow reveal it. They carried him to one of the splendid gateways of the temple, that he might be in the way of the charitable droppings of alms from those that went in. The religious duty of almsgiving was preached up by the rabbis incessantly and in the strongest way even to excess, as we may see from Lightfoot and other authors. One noted saying was that God suffered the poor to exist that rich men might earn heaven. Our theological and our practical views of the subject have changed. But at least we have a good example here: we should exert ourselves to place the sufferer within reach of help. The great problem of true charity is to bring the supply and the need into practice. If the intention be loving and good, something better often comes of it than is hoped for, as in this case. The sufferer, intent upon the minor boon, receives the higher blessing. So does a living Divine purpose shape our actions to nobler ends than we designed.

III THE CURE. There is human means with Divine agency.

1. The human means. The apostles fix their eyes earnestly upon the sufferer. Thus his attention is aroused; his thoughts are collected; he is brought into a concentration of thought and feeling. It is not to the wandering mind that God reveals either his thought or his power. The eyes must be lifted up to the quarter whence help comes. He who is conscious of bearing God"s message to the souls of men may cry, "Look on me; listen to me!" Faith is not passive; it is an energy, expressed by looking, listening, coming, doing. Thus only can the electric chain be completed; the healer and the healed be brought into vital contact. Directions must be complied with as the first condition of physical healing and of spiritual salvation. The best gift we have for our fellow-men is the gift of the head and heart. This is lasting; others perish in the using. We cannot lose the memory nor the blessing of good words. If we have no money to give in alms, we may make our fellow-man rich from our heart. Intelligence and sympathy are what all men want, and none are thankless for. We reap ingratitude where we have not really shown our heart. The best spiritual gifts recognize the worth of the recipient. Let us treat men as our equals beings possessed of will. There are possibilities before them; let us reckon upon them and believe in them, thus inspiring them in their weakness with such healthy belief.

2. The Divine power in the human means. We cannot command our fellowmen except in the name of some authority which both he and we are subject to. He who can rest his appeals upon the firm words, "By order," or "In the name of the queen," or the like, has a might over wavering wills. Really to govern means first to have obeyed. The "Name" here signified a vast reality. "Jesus Christ of Nazareth!" It is the symbol of all power in heaven and earth; supreme, unrivalled, purely loving and beneficent. As ministers of Christ, we are servants of the Almighty, channels of charity, agents of a kingdom that must prevail. This power will be felt both by words and deeds. The tones of Peter"s voice thrilled; his bidding awoke the slumbering power of volition; finally his hand, joined with that of the sufferer, completed the union of the Divine agency to save with the sufferer"s will to be saved. The weak feet and joints became firm; the whilom prostrate one leaped up and stood; from this proceeded to walk; finally went with the healers into the temple, exultingly to render praise to God. The thankful heart is the best sacrifice we can offer to God. Without it, the best crown of the blessing he designs to confer is not attained. If men see our state changed, but not our heart, God is defrauded of his glory and his due in us. The joy of the comforted heart is the best proof of the love of the Comforter. He means our freedom and our joy; what if we disappoint his thought, so that it flowers not and bears no fruit?

IV THE CONSEQUENCES OF THE CURE.

1. Popular observation. They identified the man. They compared his present and past condition. Comparison is the foundation of our knowledge of truth.

1. Popular reasoning. They argued that the change could proceed only from one cause, and that Divine. The quality of changes points to the quality of the cause. Extend this reasoning, and the best, as the most popular, argument for Christianity is this: the changes produced by it in man"s condition prove it to be of origin Divine.

2. Popular amazement and ecstasy. Such are the words of the historian. Wonder is the reflection of the unusual and the unexpected in the mind. And this passes into ecstasy or transport when through the sensuous the supersensual, when through the natural the supernatural, appears. If all the course of life were common and familiar, God would be forgotten. Were wonders incessantly repeated they would become no longer wonders, and their power were lost. God shows his hand now and again that the spell of custom may be broken; hides it that we may reflect on what we have seen. Mingled fear and joy ever attend Divine revelations; fear in the thought of our utter dependence, joy in the thought that in that very dependence lies our hope and our deliverance. J.

HOMILIES BY R.A. REDFORD Vers. 1-10. The apostles workers of miracles.

General introduction. The witnessing vocation of apostles required miracles as signs of the kingdom of Christ; as attestations of apostolic authority; as appeals to the world, and to the Jewish people especially, to accept the new doctrine; as corresponding in some measure to the miracles of our Lord, and so perpetuating the blessing of his ministry which he himself promised in his last discourses, "Another Comforter, that he may abide with you for ever". (Joh_14:16) Consider the miracle itself.

I ITS CHARACTER.

1. Purely benevolent. Performed on a beggar, helpless, miserable, altogether unconnected with the new society, unable to reward his benefactors.

2. Conspicuously real. At a public spot the temple; at the ninth hour, when worshippers would throng to the place; on one well known to the whole city; daily laid as a public object of pity; helped by no one before, but now helped through Christ; born lame, therefore not labouring under merely temporary infirmity; not even asked for by the sufferer, but offered freely by the apostles, as by a sudden impulse of the Spirit.

II ITS EFFECTS.

1. Upon the man himself. It raised him up physically and spiritually at the same moment. God often thus speaks to the soul through the body, both by afflictions and by visitations of mercy. It turned his wail of misery into songs of joy. Take the description of the work upon the man as typical of the course of gracious work, the bestowment of a new life and strength, first putting us on our feet with sudden leap of heartfelt gladness, of faith; then beginning, to walk," feeling the new limbs like a child; then walking forward into the temple; then walking and leaping and praising God," the conscious participation in blessings making us the ministers of joy to others, filling the temple with praise.

2. Upon the apostles and through them on the Church and on the world. The important place of the miracle as evidence of the Divine mission of the messengers. They themselves could scarcely have known what they could do until, by impulse of the Spirit, they put forth the energy. The believers who were sharers with apostles of the gifts of the Spirit would henceforth expect great things. Jerusalem must have been startled into attention and incipient faith. "The people saw him," etc. (vers. 9, 10). Although miracles regarded alone would never convert the world, yet in connection with the Word of God they powerfully arouse the minds of men. "Wonder and amazement" are God"s agents in awakening the soul and preparing the ground for the seed of eternal life. Another great effect of the miracle was corrective and didactic. No one could doubt that the apostles were no self-seekers, no fanatics, no ambitious founders of a new sect but simply heralds of the gospel. What they did was "in the Name of Jesus Christ of Nazareth." They began their work upon the poor, they appealed to the impotent and the helpless, they proclaimed their own poverty, and yet invited men to riches such as the world knew not. They showed themselves the sympathizing brothers of all mankind, ready to give such as they had to give, without money and without price, a pattern of simplicity and spirituality. R.

HOMILIES BY P.C. BARKER

Act_4:4. Peter"s second sermon and its results one evening"s good work.

The history contained in the Acts of the Apostles continues to be a record of Peter"s lead. This great honor is bestowed on the active, earnest, impetuous disciple of the days of Jesus" flesh. And it must be accepted as a certain proof that his repentance had been deep and sincere. The name of his loving companion and old brother disciple John is now introduced. But nothing that he may have either said or done is noticed with any particularity as yet. That he did contribute something in both of these sorts, however, is evident from the language of vers. 3 and 11 in this chapter, and vers. 1, 13, and 19 of Acts 4. The continued happy and hearty co-operation of the two is meantime worthy of notice, and tells its own tale; and if a conjecture is to be hazarded at all, none but the most natural need be repaired to that John was feeling the quiet and reverent way to a service which he loved with his whole heart, and willingly yielded the precedence to another, Peter, whom he saw, ever since the issue of the race of the sacred sepulcher, if not before, to be a born pioneer. The really central fact of this portion of Scripture is another sermon from Peter, with its occasion so significant and its results so gladdening. Let us notice

I ITS VERY FORCIBLE TEXT A MIRACLE. The days of discoursing on the description of what had been were not yet come. Peter founds his discourse on something to which he literally pointed his hearers, saying, "Ye see and know" it. Nor has Peter now the hard task of exciting attention and interest. These are abundantly excited. Deeds have gone before words, certain practice has gone before doctrine. The subject is invested with life and reality all round, and Peter undoubtedly has the grand advantage of speaking to ears that want to listen, because mind and heart are inquiring. Yes, Peter discourses upon the text of a miracle. And it is one

(1) which is verified within the actual knowledge of those whom he addresses;

(2) which is of an undeniably beneficent kind;

(3) which is wrought, not on inanimate or unconscious nature, but upon nature both animate and conscious, and yet in addition possessed of reason;

(4) which, claims some connection evidently with human eye, voice, and hand, namely, those of Peter (vers. 4-7);

(5) which nevertheless appears to draw for its duper potency upon the inspiration of a Name invoked by that very Peter;

(6) which results not merely in some surprising and most welcomed physical effect, but in certain spiritual manifestations as well (vers. 8, 9);

(7) which derived some additional interest and significance from the very place where it was wrought at a gate of the temple;

(8) which found its occasion from a prayer for help, but meantime gave help out of all proportion to that which had been asked. Four general observations respecting the miracle as a whole should be made.

1. This miracle is the first recorded as wrought by the apostles in the new Church.

2. It most distinctly professes to be wrought "in the Name of Jesus Christ of Nazareth.

3. It created a widespread interest, and awakened prompt and close scrutiny.

4. It is characterized by certain among the whole number of those who considered and investigated it as a notable miracle," and one which they "could not deny," though with the very best wishes to deny it.

II THE AUDIENCE TO WHOM THE SERMON WAS PREACHED.

1. It is a large and evidently altogether miscellaneous assembly.

2. It is an assembly who immediately look as though they attributed the miracle to "power" or to "holiness," or both.

3. It is an assembly who, in their wonder, excitement, and probably, also, genuine gratitude, are ready to attribute that "power" and "holiness" to two fellow-men.

4. It is an assembly guarded and corrected upon this matter without an unnecessary moment"s delay.

III THE SERMON ITSELF. No picture ever brought out more faithfully or forcibly some figure in the landscape, no portrait some feature of countenance, than does this once spoken, now written, sermon bring out forcibly and faithfully certain truths. Note:

1. The grand subject of it. "Jesus Christ" (vers. 13, 18, 20). And

(1) the transcendent relationship belonging to Jesus is with unqualified emphasis now asserted. He is the "Son of the God of Abraham, and of Isaac, and of Jacob." He is the "Son of the God of our fathers." Before the death of Jesus, Peter had boldly borne most unequivocal testimony to his own faith in the "Christ, the Son of the living God" (Mat_16:17; Joh_6:69) and, it may be supposed, to that of his fellow-disciples at the same time. And Peter had been in that act blessed with the great reward of hearing his Lord"s own estimate of the special grace bestowed upon him. "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Be this so, it is equally certain that this generation" of the "Son Jesus" had not only not been publicly preached to the people, but had in a sense been suppressed. Far otherwise now. Jesus has suffered, risen, ascended. And his right and dignity in this most cardinal respect is to be proclaimed.

(2) The names to which Jesus has entitled himself by character, by sufferings, and by achievements are boldly spoken. He is "the Holy One and the Just the Prince of life, whom God hath raised from the dead;" and he is "that Prophet.

(3) His treatment at the hands of men, and even of those who were at the moment the hearers of Peter, with all the aggravations of it, is enlarged upon. It is not only the fearless fidelity of Peter that is worthy of note here. Beyond and below this, the method itself is to be noted, which consists in going to the very root of the disease, probing it to the core. Thus Peter, looking at thee guilty in the face, says, "Whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye refused the Holy One and the Just, and desired a murderer to be granted unto you; and ye killed the Prince of life." And yet it is "his Name that hath made this man strong, whom ye see and know and given him this perfect soundness in the presence of you all." There is in all this no slurring over of the guilt, of the aggravations of it, or of the fact that those who were there and then listeners were the abettors of it or accessories to it.

(4) His very contrary treatment at the hands of his Father, God, is brought into prominence. "God hath glorified his Son Jesus, God hath raised him from the dead and to you first hath sent him to bless you." This all, involved the vital point. The Jew who could have brought himself to believe that God was thus "well pleased" in Jesus, would have been the first to condemn himself; and with swift force is this, therefore, brought down upon him, in that incontestably he ought to have believed and seen long ago. The Jew is answerable for his guilt and folly, let them be mixed in whatever proportions. Let his "ignorance" bear what proportion it may to the sum total of his fault, his ignorance was his own look out, was not necessary, was inexcusable, and the smart of the consequences of it he must now become acquainted with and must wince beneath it. Peter sees the door opened for him, and he enters in. He has his hearers now. The link that often seemed missing to them, who had no eyes to see aught except a negation, is found, and Peter is determined that eyes shall no longer pretend being shut to it. With such crushing effect betimes do circumstances prove providences, and the sudden glorious crisis at the Beautiful gate that evening at nine o"clock crowds with conviction and humiliation and shame many a conscience, many a heart. Things are rapidly reversing now. This is the hour of Jesus. Peter now puts on his head one crown of glory the crown of thorns in the past!

(5) Lastly, the inherent force of Jesus is asserted. His is a Name there can, there shall be no denial of it, no mistake about it above every name. With a certain power of repetition, which is not "vain repetition," does Peter state it: "And his Name through by-the- method of faith in his Name yea, the faith which is through him," is what hath given this man "this perfect soundness in the presence of you all." In which grand and emphatic statement these two gospel axioms may be found,

(a) that Christ is the one Object on which faith may try her virtue faith would lay her hand on that dear head of thine:" and,

(b) that Christ is the one Object whose virtue virtue went out of him it is worth faith"s while to try. There is unsurpassed virtue in Christ, and the access to that virtue, the method of drawing upon it, is by faith. So there is unsurpassed virtue in faith also. Christ, and Christ alone, meets, and meets abundantly, the want of man, of any and every man. Faith, and faith alone, brings Christ and man so together that the one imparts and the other receives all that can be needed, asked, desired. This must be called the kernel of the apostle"s sermon now. And it is the kernel of Christianity. This is the essence and distinctiveness of Christianity. And beyond a doubt this it is that constitutes its un welcomeness to a proud world"s heart, its inexpressible welcomeness to a humble, stricken heart, that only asks one thing if now at last its unfathomed depth and unceasing craving may be worthily, sufficiently filled.

2. The appeals that follow upon it. Peter is, indeed, all the while earnestly appealing to the people; but this appeal is no mere declamation, either vague or impassioned. It is grounded, firmly grounded, upon other appeals.

(1) The first appeal is to events quite recent to a history within the actual knowledge of all the nation, but most of all of the city of Jerusalem. The "holy" character of Jesus, his "just" conduct, his betrayal and repudiation by "his own," his suffering, resurrection, and glorification, at least in so far as the Ascension was concerned.

(2) The second appeal is to their own "oracles," and the prized stores of their own treasured prophecies. Peter well knew the just purchase he gained in confronting his audience with quotations from their prophets (vers. 18, 21, 22, 24, 25).

(3) The third appeal is one made to their own conscience. This consisted not only in the plain and uncompromising manner in which Peter brought to their remembrance their most recent offences against their own conscience, partly under the cover of ignorance in their crucifying of Christ, but beside this in his direct naming of them as sinners. He exhorts them not as "the ninety and nine" "which needed no repentance," but emphatically as those who needed to "repent," needed to be converted," needed "the blotting out of their sins," needed the "sending of that very Jesus Christ" who had been "preached unto" them, though hitherto in vain; needed the warning of that terrible prophecy, that said, The soul that heareth not shall be destroyed from among the people;" needed to be reminded that they were the" children of the prophets and of" a most venerable "covenant;" and needed to be reminded, withal, of the last highest touch added to their privilege and their responsibility, in that to them first God had sent his risen Son," to offer them first the fullness of that richest "blessing," which consisted in the "being turned away each from his iniquities glorious diversion indeed! There is not a sentence but was a message to the conscience. Not a sentence but what must have "pricked the heart." And not a sentence but what would have been a winged barbed arrow, except for the mercy that each time took the aim, and which mercy was as "purposed" as the arrow"s aim was deliberate. Such a marshalling of allegation against hearts and consciences, and the living men to whom they belonged, rarely had been, rarely has been. But when it has, true it is that it is in part material that it has occurred in the matter of men"s treatment of Christ and of their own souls. Withal Peter did not distrust the influence of

(4) the appeal to hope. Through all the faithfulness of plain speaking and the severity of naked truth, kindliness seems to betray itself, and to wish to make its deeper existence felt. The prompt disclaiming of any special and superior power or holiness in himself and brother apostle was a happy beginning on the part of Peter, and tended to put to sleep envy and the spirit of a comparison that would all have added to the smart of the reproof for conscious wrong-doing. Again, Peter does himself (ver. 17) mitigate in some degree their sin, by the suggestion of their "ignorance" and of that of their "rulers;" and in the same breath addresses them as "brethren." His allusion to the fulfilling of prophecy amid all the stern facts of the "suffering" of Christ had also the germ of hopefulness in it. The "blotting out of their sins," and the whisper of "the times of refreshing from the presence of the Lord;" the inspiring quotation of the "Prophet to be raised up from among their brethren, like unto" Moses; and the fixing of the fact that it was on these very existing days that the whole ranks of "prophets from Samuel" downwards had concentred prophetic attention; and, last of all, the rehearsing of the old promise to Abraham, clenched by the assertion of its being now in course and act of fulfilling; surely all this was ground thickly sown with the seeds of hope. So absent was the tone of disparagement and depreciation, when the lips of Peter spoke most stinging truth! Great is the recuperative energy of souls, when there is any room for hope left. But depreciation is a cruel foe to hope, if it take effect; and if it do not take effect, it is sure to make more irreconcilably active the spirit of self-defense and of opposition. Nor can we doubt, nor would we wish to doubt, that the sermon of Peter showed one grand fulfillment of the promise, that it "should be given in that same hour what they should speak" to those who were called by the Spirit to speak for Jesus.

IV THE FIRST EFFECTS OF THE SERMON. The first effects were a plain augury of what occurred very often in later times. These first effects are not all discomfiture. Nor are they results that count half and half, with no clear balance either of gain or of loss. To count nothing on what may succeed them, the first results show the preachers Peter and John bound, the Word they preached not bound.

1. The apostles, who preached, are imprisoned for what length of time the sentence discreetly left unsaid. The apostles were laid hands on by ecclesiastics, committed by self-interest to endeavor to maintain the status quo in the Church and the world by one official and by a few self-styled theologians, driest of the dry and most erring of the erring. (Mar_12:24, 27)

2. The doctrine they had been preaching was not imprisoned. "Many who had heard it "believed." Fresh wings were given to it to fly abroad. Either the additional, or more probably the total, number of believers was now "five thousand" And the imprisonment of Peter and John is certain to have had these two consequences upon them, viz. that fresh thought would be stirred up in every one of them, and fresh utterance of the mouth of every one of them be provoked. Thus it is very far from being a case of all loss. The "Name of Jesus Christ of Nazareth "wrought great things this day, and truth made great advance. B.

HOMILIES BY R. TUCK Ver. 1. Habits of public prayer.

The Lord Jesus set the example of regular attendance on the synagogue services; and both he and his apostles seem to have daily attended at the temple at the appointed "hours of prayer," when they were resident in the "holy city." Some illustrations may be given of the prayer-habits of both Jews and Mohammedans; and the value, but also peril, of customs of public prayer may be pointed out. "We read in Scripture of three specified hours of prayer, in accordance with which the psalmist speaks of his own custom. (Psa_55:17) In like manner Daniel prayed "three times a day". (Dan_6:10) The hour of morning prayer was the third hour; and Peter went up to the house-top to pray (Act_10:9) about the sixth hour, which was noon; and the evening prayer was this to which Peter and John were going up." We fix attention on the fact that, though the apostles had the new personal "life in Christ," they found public religious service and duties still demanded their attention. Soul-life, spiritual life, still needs for its culture "public prayer" and "united worship.

I THE TWO SIDES OF THE DEVOTIONAL LIFE. The private and the public. Both are necessary. Each helps the other. Since men are not isolated individuals, their personal and private devotions cannot satisfy all their needs and claims. And since the individual can never be lost in the crowd, public devotions can never adequately express the precise personal needs. Our Lord taught us the duty and value of private prayer. (Mat_6:6)

II THE RELATION OF PUBLIC PRAYER TO PERSONAL CULTURE, AND TO THE DUTY OF WITNESSING FOR GOD. Take first to "personal culture." In private devotion there is danger of morbid introspection; public prayer fills our thought with Clod rather than man. When alone the self-sphere may become too prominent; when we join with others we are helped to forget self in common sympathies, desires, and prayers. At home communion and petition are prominent in our prayers; in the assembly of God"s people the prominent thing is intercession. Besides this, in public worship we are influenced by holy sentiment, and swayed by high emotions, and realize the joy of the Divine life. These things bear most directly on healthy soul-culture. Further, it is our bounden duty to make solemn public declaration of our belief in God, and submission to his authority and rule. Such a declaration we make in the act of going to and joining in public prayer and worship. Our "houses of prayer," and our "hours of prayer," and our "millions of worshippers," still attest England"s belief in God; and every one should feel jealous lest the fullness and clearness of that testimony should be in the least degree impaired. Deal with modern neglect of worship, and the custom of half. day worshipping.

III THE IMPORTANCE OF GOOD HABITS IN RELATION TO PUBLIC PRAYER. Herein we have the example of our Lord, of his apostles, and of the saints through all the ages. It would be difficult to find the case of one eminently holy man or woman, in all the Christian history, who held lightly or neglected the public worship and ordinances of the Church. Such habits should be formed and welt watched over in early life. Those united together as friends, as husbands and wives, should help each other to maintain the habits. For they bear good influence on family life, on social life, and on national life. The constant association with Divine things has a gracious and hallowing influence, and renews every earnest purpose to live the godly life. The formation and maintenance of such good habits is, further, a sign of self-mastery in the spirit of loyalty and obedience to God. And such self-mastery is the very beginning and necessary foundation of all high morality and virtue. It guarantees that effort will be made to enthrone God and duty over bodily passion, and over all life-associations.

IV THE PERILS OF FORMALITY IN PUBLIC DEVOTIONS. We may come to share in worship "to be seen of men." We may put the sensual (or sensuous) above the spiritual. We may find our hearts satisfied with the ceremonial. We may pride ourselves upon our regularity. Our very familiarity with worship-forms may lead to repetition without thought or feeling. The Judaism of the time of our Lord presents a painful instance of how sadly the life may go out of a national religion, leaving only the formal observance of ever-multiplying rites and ceremonies. And the Mohammedan, dropping prostrate at the sound of the muezzin, and incoherently muttering words of prayer, warns us of the insidious and fatal peril of formalism in public religion.

In conclusion, explain and impress the close and direct relation that exists between private devotion and public devotion. The life we can put into public worship must be the life which has been touched, quickened, and cultured by God into strength, in our prayer-chamber at home. We cannot, with any surety, get life at public worship; but we can always bring it with us to the worship. The law works broadly, and it may be thus briefly stated: The nourished and kept soul has life for worship. Then "forsake not the assembling of yourselves together, as the manner of some is," and see to it that you carry to the sanctuary of God hearts beating high with love and reverence and trust. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_3:1. Peter and John.—The old companionship which had existed between these two disciples before the crucifixion (Joh_1:20; Mat_17:1), and was resumed after the resurrection (Joh_20:2), is here continued. A peculiar affinity of nature as well as of grace appears to have bound these together. Went up.—Rather, were (in the act of) going up—up because the Temple stood on Mount Moriah. Together.—Lit., into the same place, as in Act_1:15, hence together or in company. The ninth hour.—I.e., about 3 p.m., at which time the evening sacrifice was offered. For the hours of prayer see Act_2:15; Act_10:9; Act_10:30.

Act_3:2. Was carried.—Was being carried along just when the apostles arrived. Compare Luk_5:18-19. They laid.—Or, it was their custom to lay taking at the hours of prayer and carrying him back between times (Alford). The gate of the temple which is called Beautiful.—Either,

1. The gate Shushan of the Talmud on the east side of the outer wall which led into the court of the Gentiles (Bengel, Alford, Zöckler); or

2. The Corinthian gate, which opened from the court of the Gentiles into that of the women (Lightfoot, Delitzsch, Olshausen, Schürer, etc.; or

3. The Nicanor gate (Ewald, Holtzmann, Lechler, and Gerok), between the women’s court and that of the men. Other gates have been selected, as,

4. That from the Tyrophæan bridge in the south-west to the beautiful southern cloister built by Herod (Conder); and

5. The gate of the Cotton Merchants, in the west wall of the Haram (Wilson). The choice lies between the first and second, the third being too far within the sacred enclosure, and the fourth and fifth too distant from Solomon’s porch. The first lay in close proximity to this colonnade, and may have been styled ὡραία, Beautiful, because, in commemoration of Cyrus the Liberator, a picture of Shushan, the City of Lilies, (whence its name), the royal residence of the Persian kings, was painted or carved upon its panels, or because of the lily-shaped capitals with which it was crowned. Whether this gate should be identified with the golden door in the east Haram wall is doubtful. Yet ground exists for thinking the Golden Door has supplanted the gate Shushan of the Mischna. The second derives countenance from this, that if it, the Corinthian gate, was the door described by Josephus (Wars, V. Act_3:3; VI. Act_3:3)—which is not certain—the epithet, ὡραία, “beautiful,” must in its case have been exceedingly appropriate (see “Homily”). To ask alms.—“The approaches of the Temple, like those of modern mosques, were commonly thronged with the blind, lame, and other mendicants. Compare Joh_9:8 (Plumptre).

Act_3:4. Fastening his eyes.—Or, having gazed intently (compare Act_1:10; Act_13:9), so as to read the man’s character and (perhaps) discern that he had faith to be healed.

Act_3:5. Gave heed unto them.—The apostles. Rather, fixed his mind (νοῦν being implied) upon them (compare Luk_14:7), expecting to receive something, τι, somewhat from them.

Act_3:6. In the name of Jesus Christ.—I.e., speaking and acting with His authority. Christ always wrought miracles in His own name and with His own authority (Luk_5:24). Rise up and are omitted in the best MSS., as an imitation of Luk_5:23-24. Post-apostolic writers report marvellous deeds as having been wrought in the name of Jesus (Origen, c. Celsum, I.; Justin, Dial. c Tryp., 85; Lact., Inst., iv. 6).

Act_3:7. Feet and ankle bones.—These words, like “came from his mother’s womb” (Act_3:2), show traces of Luke’s professional knowledge. Proprie locutus est medicus, Lucas (Bengel).

Act_3:8. And he leaping up, stood.—A proof of the reality of the miracle, though, of course, rationalistic interpreters see in this only a proof of the unhistorical character of the whole narrative.

Act_3:9. All the people saw him.—Another evidence that the healing was no deception.

Act_3:10. Wonder.—θάμβος, belongs more to the domain of the feelings. Amazement.—ἔκστασις, more to that of the intellect.

HOMILETICAL ANALYSIS.—Act_3:1-10

The Beautiful Gate of the Temple; or, the Healing of a Lame Man

I. The scene of the miracle.—

1. The temple. Herod’s, which, when Christ entered on His public ministry, had been building for six-and-forty years (Joh_2:20). It stood upon the threshing floor of Araunah, on the summit of Mount Moriah, the site formerly occupied by the temples of Solomon and Zerubbabel, and presently covered by the “noble sanctuary” of the Mahommedans. In Herod’s time the area was surrounded by a wall which Josephus (Ant., XV. xi. 3) thought “the most prodigious work that had ever been heard of by man,” while the sacred edifice, in his estimation, “wanted nothing that was likely to surprise men’s minds or eyes.” Built of immense blocks of beautiful white limestone, from the royal quarries under Bezetha, a hill in the north of Jerusalem, and gleaming with gold and marble, viewed from a distance it must have been a gorgeous spectacle (compare Psa_48:2).

2. The beautiful gate. Either

(1) the gate Shushan, whose site is now occupied by the golden door in the eastern wall of the great quadrangle on Mount Moriah, and which led from the outer world into the court of the Gentiles; or

(2) the Corinthian gate, which opened from the court of the Gentiles into the court of the women, The preference should perhaps be given to the former in consequence of its proximity to the porch called Solomon’s. (See “Critical Remarks.”)

II. The time of the miracle.—Probably a few weeks, or, it might be months after Pentecost. At the ninth hour, or 3 o’clock in the afternoon, at which hour three things were taking place in connection with the temple.

1. The Jerusalem populace were flocking towards it. The Jews were a religious people, fond of their temple, and given to devotion, and this was the hour of evening sacrifice, the favourite season for devotion in Jerusalem, as then the business of the day was over, and the time for the evening meal had now arrived.

2. Peter and John were bending their steps towards it. The disciples of Christ had not yet broken with the outward forms of Jewish worship (Act_2:46), and Peter and John, who possibly since their early days had been companions (Mat_4:18; Mat_4:21; Luk_5:10), and who certainly since they had cast in their lot with Christ (Joh_1:40-41) had frequently acted in concert (Luk_12:8; Joh_18:16; Joh_20:6; Joh_21:7), were, in accordance with wont, as pious Jews repairing to the house of prayer. An example worthy of imitation by all, and much needed in days when men are so engrossed with business that only with difficulty can they find leisure for devotion.

3. A cripple was being borne along to be laid at its gate. Like the gates of heathen mosques, that of the temple was a frequent resort for mendicants. This particular mendicant had probably been deposited at his usual station when the two apostles arrived upon the scene. Worth observing how all the above-mentioned three groups of persons, which were necessary for the miracle, converged towards the temple at this moment—the multitude to witness it, the apostles to work it, and the lame man to be the subject of it. Nothing wonderful when it is remembered who the Prime Mover was.

III. The subject of the miracle.—The malady from which the patient suffered was—

1. Extremely severe. Lame in both feet, he required to be carried. Difficult to say which form of affliction is easiest to be borne—blindness, deafness, or want of power to walk or stand. All fitted to excite pity for such as suffer from them.

2. Of long standing. Forty years. Indeed his lameness was congenital. He had never known the luxury of leaping, walking, or even standing. Compare the cripples at the pool of Bethesda (Joh_5:5), and at Lystra (Act_14:8), and the man blind from birth (Joh_9:1).

3. Greatly aggravated. Poor, he had no means of supporting himself, except by soliciting alms. A man who could not stand would not quickly learn a trade. Clearly a sad case, deserving commiseration, and a fit subject for miraculous assistance. A case also impressively symbolising the natural estate of man.

IV. The performance of the miracle.—

1. A voice of invitation. “Look on us.” Intended to enlist the man’s attention, and spoken by Peter in John’s name as well as his own. The man’s response indicated that he expected to receive something from them; as yet his faith rose not to the height of anticipating a cure. Even Christians little dream of the great things God is preparing for them (1Co_2:9).

2. A note of exposition. “Silver and gold have I none.” Designed to repress the carnal and material hopes of the beggar, to explain that Christianity was not merely a philanthropic mission to relieve man’s bodily wants, and to kindle anticipations of something higher.

3. A word of command. “In the name of Jesus Christ of Nazareth walk.” On the face of it, an order impossible to be obeyed; yet an order issued in the name of One who had all power in heaven and on earth, and was both able and willing to give what He commanded.

4. An act of assistance. As if to proffer the divine aid, without which the injunction could not be carried through, Peter took him by the right hand and raised him up (compare Mar_9:27). Suggesting two thoughts—that God never enjoins orders He is not willing to extend help to perform, and that in seeking to succour others more is demanded than simply to say “do this”; there is needed also sympathy and assistance.

V. The proof of the miracle.—

1. The behaviour of the man. In the consciousness of new power he leaped up, stood, began to walk, entered with the apostles into the temple, and gave thanks to God, all of which actions were inconsistent with the idea that the man had not been healed but only deceived, perhaps through a species of hypnotism energised for a season but not permanently restored to health. So, when a soul has been cured, the spiritual health it has received manifests itself in an analogous way. It leaps up out of its old sinful condition; it stands, realising its new-found power, it walks in the way of God’s commandments; it exults or dances inwardly for joy; it praises God for His grace and mercy.

2. The testimony of the people. They saw Him walking, and heard him praising God. They knew he was not what he had once been, a cripple and a beggar. They could not account by natural means for what had happened. So is it a strong argument that one has been spiritually healed when those who knew one formerly can perceive and are obliged to confess the change.

3. The admission of the Sanhedrim. When the case was brought before the highest tribunal of the day it could not be gainsaid (see Act_4:14). So is it the crowning evidence of one’s conversion when his enemies are constrained to acknowledge its reality.

Learn.—

1. That Christ’s people should love to pray in Christ’s house.

2. That intending worshippers may be lawfully detained from Church by works of necessity and mercy.

3. That the cries of the poor should not fall unheeded on the ears of Christ’s people.

4. That the best help Christ’s people can give is to point men to Jesus Christ.

5. That the clearest evidence of conversion is a reformed life.

HINTS AND SUGGESTIONS

Act_3:1. Peter and John.

I. In early days partners in trade (Mat_4:18; Mat_4:21; Luk_5:10).

II. In the time of the Baptist seekers after God (Joh_1:37; Joh_1:42).

III. After their conversion colleagues in the apostleship (Mat_10:2; Act_1:13).

IV. During the days of the Son of man fellow intimates of Christ (Luk_8:51; Luk_9:28; Mat_26:37).

V. In the passion week companions in action (Luk_22:8; Joh_18:16).

VI. After the resurrection, comrades in witness bearing (Act_8:14).

The Hour of Prayer.

I. Divinely appointed.

II. Devoutly hallowed.

III. Sweetly refreshing.

IV. Always profitable.

V. Frequently forgotten.

Act_3:2. Alms-asking and Alms-giving.

I. Alms-asking.—

1. Should never be practised unless absolutely necessary.

2. Should always be practised with respectful courtesy.

II. Alms-giving.—

1. Should always be performed with discretion and kindness (Rom_12:8).

2. Should never be performed with ostentation or vanity (Mat_6:3-4).

The Beautiful Gate of the Temple.—That gate is entitled to be so called, which—

I. Admits sincere worshippers.

II. Echoes with the sound of the gospel.

III. Witnesses deeds of love and mercy.

Act_3:6. The Church’s Poverty and the Church’s Wealth.

I. Destitute of silver and gold.—No great calamity since:

1. Material wealth is not indispensable to her progress.

2. Material wealth might corrupt her sincerity.

3. Whatever material wealth she needs can be obtained from her exalted Head, to whom the gold and silver belong.

II. Abounding in the treasures of salvation.—Which are:

1. Laid up in Christ her living Lord (Joh_1:16; Col_1:19; Col_2:19).

2. For distribution through her hands (Mat_5:16; Php_2:16).

3. Without money and without price (Mat_10:8).

Peter’s Pence; or, the Wealth of the Apostles.—A study for persons in the Christian ministry.

I. Not material.—“Silver and gold have I none.”

1. It had not been their practice to levy contributions from the faithful. Although the faithful may have ministered, and doubtless did minister, to their support (Luk_10:7). N.B.—It cannot be argued from this practice of the Twelve or of Paul (Act_20:34; 2Co_11:7) that a paid ministry is unscriptural (1Co_9:14).

2. They had not applied their talents to the acquisition of money (Mat_6:19), but had consecrated their lives to the work of preaching the gospel, having left all—Peter and John with Andrew and James, their boats and nets (Mat_4:18-22), Matthew his customs’ booth (Mat_9:9), and the others their respective occupations, to follow Christ (Mar_10:28; Mat_19:27). The work of the ministry is too important, and, where faithfully executed, too laborious to admit of the sacred calling being combined with secular avocations.

3. Whatever goods they may have had they had doubtless cast into the common fund (Act_2:44).—This fact alone would account for Peter’s being without pence on his way to the temple. Here, again, it cannot be inferred that a Christian minister should devote all his goods to feed the poor (1Co_13:3), though undoubtedly he ought to practise charity (Gal_6:10).

II. But spiritual.—“Such as I have.” Peter and John, with their colleagues, were possessed of unseen and imperishable treasure.

1. Of personal grace.—The beauty of holiness by which their characters were adorned (Act_4:33; compare Psa_90:17). Such wealth immeasurably superior to material riches.

2. Of spiritual power. Which enabled them (not at discretion, but when directed by the Holy Spirit) to work miracles, a power which has ceased in the Church, though the power of working (instrumentally) spiritual miracles (such as conversion) remains.

3. Of posthumous influence. The apostles still sit upon twelve thrones in the Christian Church (Mat_19:28), their writings and example constituting a standard for the regulation of duty and the determination of controversies. Similar influence, though in a lesser degree, is exerted by all true disciples.

4. Of heavenly glory. Of such treasure in the heavens as awaits all who on earth are rich in faith and abound in good works (Mat_6:20).

Changed Times, etc.—Cornelius A. Lapide relates that on one occasion Thomas Aquinas paid a visit to Innocent II., arriving at a moment when that Pontiff was engaged in counting a large sum of money, “See, Thomas,” said the Pope, “the Church can no longer say, ‘Silver and gold have I none,’ ” to which Aquinas answered, “True, Holy Father, but neither can she now say, ‘Arise and walk.’ ”

Apostolical Generosity.

I. A believing man is a man of large possessions.—Silver and gold he may have none; but not the less on that account are his possessions great. There is no end, no measure of his possessions, for they are summed up in the fulness of Him that filleth all in all. He is rich beyond measure in all things whereby he can benefit his fellows.

II. A believing man is a man of large liberalities.—He cannot keep anything he has got to himself. His joy is in pouring out, not in hoarding up. But, indeed, the heavenly gifts which constitute his possessions cannot be hoarded. They must be used, or they will vanish away.

III. A believing man is a man of large sympathies.—He pities the world in the midst of whose miseries and sins he lives, and would fain contribute to its relief.

IV. A believing man is a man of large powers.—He has power from God, and power with God. He is strong in weakness, and resistless in dependence.

V. A believing man has large opportunities.—He both has and he makes opportunities every hour.

VI. A believing man has large returns for his gifts.—“Give and it shall be given; good measure, pressed down, and running over.” Some of this now, most hereafter.—H. Bonar, D.D.

Act_3:1-6. The First Apostolic Miracle.—Typical of the Church’s future work.

I. It was a beggar that was healed, and the beggar typified humanity at large.

II. The beggar received blessing when the Church roused itself to the discharge of its great mission.

III. The beggar’s conversion was effected through his healing. Spiritual work went hand in hand with healing power.—G. T. Stokes, D.D.

A Miracle of Healing.—Look at this miracle in the light of what has already taken place. There is great enthusiasm in the Church. The divine life is, so to speak, at its highest point. The Church, though on earth, has been brought very nearly to the gate of heaven. We are now invited to go beyond the Church line, and at our very first step we find a man who appeals to our sympathy in his pain and helplessness. See how world lies within world, and how misleading are all the inferences drawn from a limited set of facts:

1. The man who has access to every means of mental and spiritual culture may think all the world as highly privileged as himself.

2. The healthy and prosperous family may forget that other households are afflicted and depressed. Look beyond your own sphere. You have not far to look; there is but a step between thee and the world which is either higher or lower than thine own.

I. The social side.—

1. We may be able to carry the cripple when we are unable to heal him. Do what you can. Human helplessness is a continual appeal to human power. There are secondary services in life. We cannot always do the great deed.

2. The commonest minds, as well as the highest, have always associated the idea of charity with the idea of religion. This is right. This is a high compliment to any form of religion. The theology that has no philanthropy is its own vain god.

3. Look at the compensations of the poorest life. The man was carried daily by friendly hands. The man had the temple as his daily hope. The sun shines even on the poorest lot.

II. The apostolic side.—

1. The apostles never attempted to do without public worship. Such worship has distinct advantages—

(1) Provocation of thought;

(2) Development of sympathy.

2. The apostles never neglected human want in their anxiety to render divine worship. Some people are one-sidedly religious.

3. The apostles never attended even to physical necessities in their own name. The incident as thus regarded suggests two questions:

(1) Are we too pious to be philanthropic?

(2) Has the name of Jesus lost its power?—J. Parker, D.D.

Act_3:1-7. Christian Work.

I. The need for it. To heal the bodies and save the souls of men.

II. The power for it. That which comes from Jesus Christ, through His Spirit.

III. The method for it. Faith in Christ, sympathy for the sufferers, and personal service.

IV. The encouragement for it. The certain hope of success.

Act_3:6-8. A State of Sin, a State of Impotence.

I. The case of this sufferer as illustrating the state of fallen man.—

1. His infirmity was natural. Congenital. Birth-sin.

2. It caused total inability to walk. Moral inability is as total as natural inability.

3. It was long continued. Forty years and more.

4. It was accompanied with poverty. The sinner a beggar.

II. The nature of his cure as illustrating the plan of salvation.—

1. It was miraculous.

2. It was unsolicited.

3. It was instantaneous.

4. It was real and permanent.

III. The effects of the cure as illustrating the effects of faith in Christ.—

1. Joy.

2. Devotion.

3. Gratitude to the instruments of the cure.—G. Brooks.

Act_3:10. The Miracle at the Temple Gate.

I. As a manifestation of power.—δυνάμις.

1. Not the power of nature. The healing of the lame man could not be explained by what is called the vis medicatrix naturæ. The long-standing character of the man’s trouble was against this (Act_4:22).

2. Not the power of man. Either of superior will (animal magnetism) or of moral goodness, or even of exalted faith.

3. But the power of God, or of Jesus Christ, the risen and glorified servant and Son of God.

II. As a phenomenon of wonder.—τέρας. Three things removed this act of healing outside the category of ordinary occurrences.

1. The instantaneousness of the cure, which was effected, not by any slow and laborious process of pharmacy, but suddenly, in a moment, and at a word.

2. The completeness of the cure, which was patent to all, and could not be denied (Act_4:16), nay, which was permanent, and showed no symptom of tending to a relapse.

3. The means of the cure, which was faith in the name of Jesus Christ, exercised, if not by the man, at least by the apostles—an instrumentality that seemed altogether inadequate to the effect produced.

III. As the exhibition of a sign.—σημεῖον.

1. Of the reality of Christ’s resurrection and ascension, since it was manifestly impossible that any such work of power could be performed by a dead Christ.

2. Of the certain descent of the Holy Spirit, since it is clear that something must have happened to make two men like Peter and John, to all appearance, depositaries of a supernatural influence.

3. Of the wonders that might be expected from, faith in the name of Jesus, wonders not alone of a physical kind, but of a moral and spiritual sort, the healing of the cripple being typical of the salvation of a soul.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

PART SECOND

The Church of Christ in Jerusalem; its development and guidance; its conflicts and victories, acts and sufferings. Acts 3-7

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SECTION I

THE HEALING OF THE LAME MAN, AN APOSTOLICAL MIRACLE WROUGHT IN THE POWER OF JESUS CHRIST; ITS EFFECTS: FIRST, PETER’S TESTIMONY CONCERNING JESUS CHRIST, DELIVERED IN THE PRESENCE OF THE PEOPLE; SECONDLY, THE ARREST OF PETER AND JOHN; THEY ARE, HOWEVER, RELEASED, AFTER ENERGETICALLY VINDICATING THEMSELVES BEFORE THE GREAT COUNCIL. ALL THESE EVENTS TENDED TO ENCOURAGE, AND TO STRENGTHEN THE FAITH OF THE CHURCH; THE ONENESS OF SPIRIT AND THE BROTHERLY LOVE OF THE BELIEVERS

Acts 3, 4

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A.—THE MIRACULOUS HEALING OF A LAME MAN

Act_3:1-10

1Now Peter and John went up together into the temple at the hour of prayer,being the ninth hour. 2And a certain man lame from his mother’s womb was carried, whom they laid [placed] daily at the gate of the temple which is called [the] Beautiful, to ask alms of them that entered into the temple; 3Who, seeing Peter and John about to go into the temple, asked an alms1. 4And [But] Peter fastening his eyes upon him with John, said, Look on us. 5And he gave heed unto them [looked on them intently], expecting to receive something of them. 6Then [But, δὲ] Peter said, Silver and gold have I none [not]; but such as [but what, δ̀ δὲ] I have [that, τοῦτό] give I thee; In the name of Jesus Christ of Nazareth rise up and2 walk. 7And he took him by the right hand, and lifted [raised] him3 up: and immediately his feet and ankle bones [ankles] received strength [became firm]. 8And he leaping up stood, and walked [could stand and walk], and entered with them into the temple, walking, and leaping, and praising God. 9Andall the people saw him walking and praising God: 10And they knew [recognized him, αὐτόν, δ̀τι οὗτος] that it was he which sat [was accustomed to sit] for alms at the Beautiful [beautiful] gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.

EXEGETICAL AND CRITICAL

Act_3:1. a. The narrative before us does not relate the historical facts according to their regular connection and sequence, nor are precise chronological statements of any kind furnished by it. We have, therefore, no means whatever for determining how soon after the day of Pentecost the present event occurred, although a considerable period of time probably intervened.—The narrative of the healing of the lame man, derives its importance chiefly from the circumstance that it exhibits an act of an apostle, performed in the power of Jesus (πράξεις τῶν ἀπ.), and also describes the powerful witness which, in the presence of the people and the Great Council, the apostles bore to Jesus, as the Saviour. With these statements, the additional facts that are presented, and that relate to the internal condition and external relations of the Church, are very appropriately connected.

b. Peter and John went up together.—The union of the believers is here exemplified in the intimate and continued association of these two apostles. Their course confirms the statement which is made in Act_2:44 respecting the whole body of believers. We are likewise here reminded of the circumstance that Jesus sent forth his disciples “by two and two,” Mar_6:7. [See Luk_22:8; Joh_21:7; Joh_21:20 ff.]. As on the day of Pentecost, all the apostles stood up, but Peter alone began to speak, so here, the two apostles are found together, but it is Peter who speaks and acts; John accompanies him, and stands at his side, engaged in silent meditation. His hour for action is yet to come.

c. Into the temple at the hour of prayer, being the ninth hour.—The general remark, in Act_2:46, that it was the practice of all the believers to continue daily in the temple, is here illustrated by a special case. The two apostles proceeded from the city to the mount of the temple, which they ascended at the hour of prayer. Already Daniel (Act_6:10) prayed thrice every day upon his knees (comp. Psa_55:17); in the later age of the apostles, custom had firmly established the three hours of prayer, namely, the third hour of the day, in the morning [see above, Act_2:15]; the sixth, at noon; and the ninth, in the evening [Act_10:3, below]. The first and third coincided with the hours in which the morning and the evening sacrifices were, respectively, offered. On the present occasion, the hour of evening prayer is to be understood, or our three o’clock in the afternoon. Both the place and the time of public worship under the old covenant were sacred in the eyes of the disciples, and both were observed by them with the utmost fidelity.

Act_3:2-3. a. At the gate of the temple which is called Beautiful.—No other sources furnish us with any information respecting a gate of the temple bearing this name. Josephus describes a certain gate (J. War. v. 5, 3), called Nicanor’s Gate, and composed of Corinthian brass, which exceeded all the others in magnificence and value. Many interpreters suppose that this gate is meant; others are inclined to believe that another, called Susan, is intended; still others suggest a third [named Huldah; but not one of all these conjectures (see Meyer and de Wette, ad loc.) has met with general favor, “so that,” says Alford, “the matter must remain in uncertainty.”—Tr.]

b. Lame from his mother’s womb.—The miracle wrought in his case was, therefore, the greater; and, as he was accustomed to present himself daily at the gate of the temple, and sit there, his lameness was widely known, Act_3:10.

Act_3:4-5. And Peter, fastening his eyes upon him.—The apostle’s heart was, at the same time, deeply moved by the pitiable and helpless condition of the cripple, and he, together with John, gazed on the face of the latter, with all that sympathy which love teaches the heart to feel for Christ’s sake. His words: Look on us, were intended to aid the unfortunate man in collecting his thoughts, and in looking upward to the apostles with hope and confidence. And such, in truth, was the effect of those words, for he ἐπεῖχεν αὐτοῖς, i. e. oculis et animo defixus atque intentus erat in apostolos. (Strigel). He now confidently expected to receive a gift from these men. The earnest glances of each party produced, as well as bore witness to, a certain intenseness of feeling within them. These were the preparatory steps which each took in reference to the act.

Act_3:6-7. Silver and gold have I none.—Even if the lame man looked up to them with more than ordinary confidence, he, nevertheless, expected to receive money. Peter extinguishes this hope, and yet does not dismiss him without a gift. When he pronounces those powerful words of authority and help, he bestows that which he has—a vital power, proceeding from Jesus Christ. He speaks and acts, not by virtue of any authority of his own, but in the power of Jesus; the lame man, on his part, is directed to rise up and walk in, and by, the power and grace of Jesus. But the object is attained only when an act co-operates with the word—the act of taking the man by the hand and raising him up, was also required. In that moment the crippled limbs were touched as if they had been subjected to an electric shock; they were strengthened and restored by the almighty power of God. The man leaps up with an elasticity hitherto unknown to himself; he can do that which he had never learned to do, from the time of his birth—he can stand, and he can walk; this is another aspect in which the miracle should be viewed.

Act_3:8-10. And entered with them into the temple.—He did not at once proceed to his home, but entered the sanctuary of God, in order to give thanks and praises, and to testify that he both recognized the goodness and wonderful work of God in Christ, and also accepted such mercy with thankfulness. He walked about [περιπατοῦντα] in the court of the temple, and leaped, as his very heart leaped for joy; his body and soul rejoiced in the living God, who had now endowed him with life and power.—All those who had assembled in the courts of the temple in order to pray, were witnesses of the miracle; they recognized in him, as he walked before them, the same man whom they had always found sitting at the same gate, as a helpless beggar. The circumstance created the most profound amazement among the spectators. [They were “exceedingly astonished and aghast,” as Dr. J. A. Alexander (Comm. ad loc.) quotes, apparently with approbation, from the Rhemish N. T.—Tr.]

DOCTRINAL AND ETHICAL

1. The miracle was wrought in the name of Jesus of Nazareth, as the Messiah. All the wondrous works of the apostles and the other disciples of Jesus, proceeded from Him as their source, and promoted His honor, not that of any human being, even though he were a disciple of the Lord. Luke says, in Act_2:43, very thoughtfully, that many wonders and signs were done διὰ τῶν ἀπστόλων, for they were performed, not by men, but by the Lord; men were simply his instruments. Such miracles are acts and operations of the exalted Lord, and thus demonstrate, as expressions of life and power, that He, the Crucified One, both lives, and also possesses all glory and power; they also furnish the evidence that he abides in true fellowship with his people, and acknowledges them when they confess him.

2. It is rarely the case, when we read of miracles wrought in the power of Christ, that the coöperation of the respective parties—of him who acts, and of him who receives—can be so distinctly observed, as in the present instance. We notice, first of all, the intent look of each party: Peter gazes on the lame man with deep sympathy, and his love is ready to help and to heal; when the lame man hears Peter’s words, he surveys the two apostles with an intentness that reveals all the confidence, the desire, the hope, of his soul. We perceive, in the next place, that both parties depend on Jesus with all the fulness and power of faith: Peter speaks and commands in the name of Jesus; the lame man submits to Jesus with all his soul, and awaits the promised help with lively hope. And, lastly, each party combines the powers of the body and the soul in one effort: Peter takes the man by the hand, and raises him up; the latter, wonderfully endowed with new power of the will, and new muscular strength, at once stands up. The name of Jesus, the Person of Jesus, his grace and divine power to heal, constitute, in their combination, a point of union for both parties: here, their souls meet together; here, the hand of one grasps the hand of the other; and here, they find the source of that bodily and spiritual power, which they, respectively, impart and receive. The more intimately they are united with Jesus, in faith, love, and cheerful hope, the more freely and fully they receive strength, help, and salvation.

3. It may be added, that the lame man, doubtless, not only received health and strength of body, and power to use his limbs, but also that his soul was awakened and won for Jesus Christ. Such a result may be inferred from the overflowing gratitude of his heart, which expressed itself aloud in the praise of God; it is, indeed, necessarily implied by the whole character of the miracle, as one which was wrought in consequence of a union with Jesus Christ, both bodily and spiritual, alike on the part of him who gave, and of him who received. Such a union with Jesus, in the case of the afflicted and then hopeful lame man, cannot well be psychologically conceived as having been transient in its nature; and, besides, to him who gratefully praises God, the promise of new mercies is given; Psa_50:23.

HOMILETICAL AND PRACTICAL

Act_3:1. Peter and John went up together into the temple.—These two disciples hence-forth often appear together. They did not precisely correspond to each other in nature and character; but, as one diamond polishes another, so each of these precious stones may have aided in imparting additional value to the other. (Rieger).—Union should exist among all men, but especially among those who are invested with the sacred office. (Starke).—Why should not those who adored the Saviour that had come into the world, enjoy the worship of the temple, which was a shadow of things to come? [Col_3:17]. (Besser).—Fellowship with all believers is perfectly consistent with a still more intimate union of the members of a smaller circle.—The light in which the Christian views the order and arrangements of public worship: I. Not as a yoke of the law; II. Not as a meritorious work; but, III. As a good external discipline; and, IV. As means which God has graciously given us for growing in grace. (Lechler).—The Christian’s visit to the house of God, a free and joyful service; promoting, I. The honor of God; II. The edification of our neighbor; III. Our own growth in grace.

Act_3:2-3. And a certain man, lame, etc.—The poor and miserable are commonly those in whose case the exceeding grace and power of the Saviour may be most distinctly revealed. (Ap. Past.).—It was not without a special object that the lame man begged at the gate of the temple; the law and the prophets appealed more forcibly to the heart there than elsewhere, and the heart and the hand were more prompt in giving. (Leonh. and Sp.).—This lame man is an image of our natural inability. We must be carried, as long as our feet are without strength. But he who lays us at the most beautiful gate of the temple, which is called Jesus Christ, has, in truth, carried us to the gate of life and of the power of God; we shall there be assuredly healed. (Gossner).—Those who have perfect limbs and senses, are in duty bound to be grateful to God, and to refrain from mocking and insulting the infirm. (Zeis.).—How bitter are the fruits of sin! From that source all our infirmities proceed, including those of the body. (Lindh.).—Like their Master, the servants of Jesus readily visit the poor and provide for the needy. But a faithful pastor is not satisfied, until those who have availed themselves of his personal aid and his office in relieving their temporal wants, have experienced the divine power of Jesus in relieving their spiritual wants. (Apost. Past.).

Act_3:4. And Peter, fastening his eyes upon him.—That look certainly revealed love! O that we would always look on those who appeal to us for aid, instead of slightly glancing at them, and then looking hastily elsewhere! Then would our hearts be more deeply moved. The survey of such a countenance, or of such a disordered household, or of such a disturbed mind, wouldaffect our feelings. And the faint ray of light which may occasionally be discovered in such a haggard face, or the spark of the divine image which continues to gleam in such a corrupt heart, would fill us with joyful wonder, with new faith, new love, new hope.—Look on us—with confidence, with hope!—It is a tender and paternal address, when faithful pastors say to those who are poor and bind in the faith: “Look on us! We are ambassadors for Christ, as though God did beseech you by us: we pray you, in Christ’s stead, be ye reconciled to God.” [2Co_5:20]. (Ap. Past.).

Act_3:5. And he gave heed unto them, etc.—With what diligence and attention we listen, when we have reason to expect temporal aid! (Quesnel).—It is already a great blessing, when a pastor, by the power of the Spirit, has awakened an expectation in his hearers that they will “receive something;” they are then no longer dead, for their hearts begin to feel and to hunger. But let them not wait in vain. Alas! how often it may occur, that poor, awakened, and hungering souls, look on their teacher, hoping to receive something, and are sent empty away! (Ap. Past.).

Act_3:6. Silver and gold have I none.—This is apostolical—“as poor, yet making many rich; as having nothing, and yet possessing all things.” [2Co_6:10]. Peter, although poor in gold, was richer than all the rich—richer than all who bear dazzling titles and receive large incomes. He possessed faith in the power of the name of Jesus Christ, and with this he accomplished far more than if Christ had assigned to him the revenue of a kingdom, or an ecclesiastical territory, as his wages. (Gossner).—That can scarcely be regarded as the real patrimony of Peter, and the apostolic see, which glitters with gold and silver. (Lindh.).—But such as I have give I thee.—This is the feeling of devout and faithful servants. He who had received two talents, could not, it is true, gain as largely as he who had received five; nevertheless he also could say: That which thou hast given me, I have faithfully employed. (Ap. Past.).—In the name of Jesus Christ of Nazareth, rise up and walk.—In this manner the despised and crucified Jesus of Nazareth is glorified among the sick, as he who heals alike the body and the soul.—Health is better than silver and gold, but the health of the soul is better than that of the body.—When God appears to refuse the objects which we desire, he gives us others that are better.—If God were inclined to bestow no better gifts for the promotion of our spiritual welfare, than those which we usually desire, we would never obtain his richest gifts. (Starke).—“Give to every man that asketh of thee.” [Luk_6:30].—“As every man hath received the gift, even so minister the same one to another.” [1Pe_4:10].—“Freely ye have received, freely give.” [Mat_10:8].—Jesus Christ, the Mediator, through whom all temporal and spiritual mercies are received.—Jesus acknowledges those who confess him.—The more intimate thy union with the Redeemer becomes, the more abundantly does he grant thee power to loose, to heal and to help.—A living communion with the living Saviour, sustains our spiritual life, and constitutes our highest blessedness. (Lech.).—Silver and gold have I none, but such as I have, etc.—God be praised, that the evangelical church can still employ such language in our day. She is poor, it is true, with respect to secular power and temporal possessions; but that which she has, and which she gives to the soul that seeks salvation, is the blessed name of Jesus, His living word, His saving grace. And when we receive such gifts, we receive more than silver and gold. To the poor, the infirm, and the wretched, the words are still repeated: Rise up and walk!—Rise up from the dust, and walk in newness of life!

Act_3:7-8. And he took him by the right hand, etc.—The seeking soul must be sustained not only by our words, but also by our acts, even as if we took it by the hand, and assisted it to walk. (Quesn.).—And lifted him up, etc.—How much more wonderful than the change produced in this lame man’s condition, is that change which God effects in the heart! But who gives heed to it? (Quesn.).—And entered with them into the temple, etc.—Many persons are restored to health, but all are not thankful for it; Joh_5:14. (Zeisius).—To offer thanks and praise to God, is a precious privilege.—It was a blessed and delightful visit to the house of worship for this man, who is now healed, and who could, with all his heart, repeat the Psalm of praise: “Bless the Lord, O my soul!” And it was as blessed and delightful for the apostles, who could bring such a companion with them to the presence of God. The most honorable escort which a servant of Christ can obtain, both here below, and on high, consists of those souls, whom he has been enabled by the grace of God to rescue from destruction. O God! how great will be the blessedness of him, who has guided even one soul to thee!

Act_3:9-10. And all the people saw him, etc.—Let every word of the Church be an act, and let every act accord with the word of Jesus, and be done in his name; then will the Church, even in her weakness, stand forth in strength. (Rudelbach).—A servant of Christ will afford the world an opportunity not only to hear, but also to see, that which is instructive. The example of converted souls must give a visible form to that which the preached word has declared. The happy change wrought in new converts, will impress others seriously in proportion to its outward manifestations. Hence God here chose a cripple who was widely known, and still chooses at times a notoriously wicked man, in order to make manifest, as it were, in a tangible manner, the wonderful power of his grace in Christ Jesus. (Apost. Past.).—And they were filled with wonder and amazement.—It was the immediate design, and also the effect of miracles, when the Church was founded, to produce wonder and amazement, and attract the multitude. They were means which God employed for calling the people together, in order to hear the Gospel concerning Christ. (Apost. Past.).—God desires to have witnesses of his acts and wonderful works.—Is the proverbial phrase; Nil admirari, founded on sound and Christian principles?

ON THE WHOLE SECTION.

The grace of Christ revealed in our temporal afflictions: I. It denies inferior gifts which we desire; II. It bestows moreprecious gifts, which we do not expect; III. It opens an avenue to the most exalted blessings, which we do not deserve. (Florey).

In the name of Jesus Christ, rise up and walk! For, I. It is high time to awake out of sleep [Rom_13:11]; II. Christ himself grants the ability, through the Word and the Sacraments; III. By such a course alone will you be enabled to praise and thank God with confidence and joy. (Leonh. and Sp.).

The healing of the lame man, an illustration of our conversion: I. As he was lame from his birth, so we are, from our birth, the servants of sin; II. As he was carried to the gate of the temple, in order to receive alms, so we were carried unto Baptism, in order to receive celestial gifts; III. As he was healed through Peter’s word concerning Christ, so our conversion is a work of God, wrought through the word of the prophets and apostles; IV. As he walked and praised God, after he had been healed, so a genuine Christian walk, and the joyful praise of God cannot precede, but must follow after true conversion. (ib.).

The Gentiles, viewed as mendicants at the gate of the temple: I. Their condition; II. The duties which we owe them. (Langb.).

The liberal alms [which we receive]: I. The Lord’s invitation, addressed to the Christian: Ask what I shall give thee [1Ki_3:4]; II. The happy experience of the Christian, that the Lord bestows exceeding abundantly above all that we ask or think [Eph_3:20]. (Lisco.).

The blessed visit to the temple: I. The two devout apostles, on their way to the temple—what thoughts do they suggest? II. The lame beggar at the gate of the temple—what “happened unto him?” Act_3:10. III. The joyful sacrifice of praise—how shall we participate in it?

The detention on the way to the house of God, or, Decline no task which God proposes: I. The design of the apostles to remain together and alone, is hindered

the cripple lies before them; they desire to repose and pray, but, behold, they are required to work and act; but, II. It was a blessed detention; the sacrifice of prayer was afterwards offered the more joyfully, both by the apostles, whose first act, performed in the name of Christ, had been successful, and by the lame man, who had, through them, obtained health of body, and spiritual treasures.

The most valuable possessions of our evangelical Church: I. “Silver and gold have I none.” The Son of man, too, was poor, and, since the age of the apostles, the spiritual wealth of the Church has always been proportioned to her poverty with respect to temporal possessions; II. “But such as I have … walk;” consequently, the name of Jesus, the apostolic word, and the means of salvation through Jesus—such are, and ever will continue to be, the most valuable possessions of our Church.

The narrative of the apostles and the beggar, a guide to Christians in caring for the poor: I. The sentiments which naturally prompt us to care for the poor; (a) the love of God: the apostles were on their way to His temple; (b) the love of our neighbor: they look with sympathy on the beggar. (Here both of the apostles may be introduced

the tender feelings of John; the energetic action of Peter). II. The appropriate means employed in caring for the poor; these are not, preëminently, silver and gold; alms that are carelessly bestowed, cost little, and avail little; rather (a) personal and affectionate intercourse with the poor: Peter looked on him, and said: Look on us; (b) evangelical exhortations, counsel, and consolations, derived from the word of God: “Such as I have … walk.” III. The appropriate and encouraging results; (a) bodily relief: he was able to stand and to walk; (b) spiritual blessings; he praised God.

The first miracle of the apostles—a guide for the Christian Church in the faithful discharge of her duties; I. Her extensive field of labor—among those whom temporal, and those whom spiritual poverty oppresses; II. Her genuine animating principle—the love of God, and of our neighbor; III. Her inexhaustible spiritual treasure—the word of God with its vital power, and the Holy Ghost with his gracious gifts.

Footnotes:

[1]Act_3:3.—λαβεῖν [of text. rec.], after ἐλεημ. is wanting, it is true, in some MSS. [D.] and versions, but is probably genuine, and, indeed, is often found as a pleonasm in combination with αἰτεῖν in classical Greek writers. [Found in A. B. C. E. Cod. Sin., and in Vulg. (ut acciperet), etc.: rejected by Meyer as a correction from Act_3:5, but retained by Alf.; defended by de Wette; acknowledged and explained by Winer: Gram. N. T. § 65, 4, d.—Tr.]

[2]Act_3:6.—ἔγειραι καὶ [text. rec. with C.]; these words are wanting in a few MSS. [B. D.], unquestionably also in the Codex Sinaiticus, but were probably omitted [by copyists] simply for the reason that, in Act_3:7, Peter himself raised up the lame man. We have not sufficient grounds for regarding them as spurious. [Alford does not decide, “the authorities being so nearly divided,” but, like Lach., encloses them in the text in brackets.—Tr.]

[3]Act_3:7.—αὐτόν after ἤγειρε is found, indeed, in various MSS. [A. B. C. Cod. Sin.], versions [Syr., etc.] and fathers [Cyp. etc.], but is, nevertheless, rather to be regarded as a later addition. Lachmann inserts the word. [In the Engl. vers., him is inserted in Italics, as having been supplied; it is omitted in D. E., etc., and regarded by Alf. as “an insertion to fill up the sense.”—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Acts

‘THEN SHALL THE LAME MAN LEAP AS AN HART’

Act 3:1 - Act 3:16.

‘Many wonders and signs were done by the Apostles’ {Act 2:43}, but this one is recorded in detail, both because it was conspicuous as wrought in the Temple, and because it led to weighty consequences. The narrative is so vivid and full of minute particulars that it suggests an eye-witness. Was Peter Luke’s informant? The style of the story is so like that of Mark’s Gospel that we might reasonably presume so.

The scene and the persons are first set before us. It was natural that a close alliance should be cemented between Peter and John, both because they were the principal members of the quartet which stood first among the Apostles, and because they were so unlike each other, and therefore completed each other. Peter’s practical force and eye for externals, and John’s more contemplative nature and eye for the unseen, needed one another. So we find them together in the judgment hall, at the sepulchre, and here.

They ‘went up to the Temple,’ or, to translate more exactly and more picturesquely, ‘were going up,’ when the incident to be recorded stayed them. They had passed through the court, and came to a gate leading into the inner court, which was called ‘Beautiful.’ from its artistic excellence, when they were arrested by the sight of a lame beggar, who had been carried there every day for many years to appeal, by the display of his helplessness, to the entering worshippers. Precisely similar sights may be seen to-day at the doors of many a famous European church and many a mosque. He mechanically wailed out his formula, apparently scarcely looking at the two strangers, nor expecting a response. Long habit and many rebuffs had not made him hopeful, but it was his business to ask, and so he asked.

Some quick touch of pity shot through the two friends’ hearts, which did not need to be spoken in order that each might feel it to be shared by the other. So they paused, and, as was in keeping with their characters, Peter took speech in hand, while John stood by assenting. Purposed devotion is well delayed when postponed in order to lighten misery.

There must have been something magnetic in Peter’s voice and steady gaze as he said, ‘Look on us!’ It was a strange preface, if only some small coin was to follow. It kindled some flicker of hope of he knew not what in the beggar. He expected to receive ‘something’ from them, and, no doubt, was asking himself what. Expectation and receptivity were being stirred in him, though he could not divine what was coming. We have no right to assume that his state of mind was operative in fitting him to be cured, nor to call his attitude ‘faith,’ but still he was lifted from his usual dreary hopelessness, and some strange anticipation was creeping into his heart.

Then comes the grand word of power. Again Peter is spokesman, but John takes part, though silently. With a fixed gaze, which told of concentrated purpose, and went to the lame man’s heart, Peter triumphantly avows what most men are ashamed of, and try to hide: ‘Silver and gold have I none.’ He had ‘left all and followed Christ’; he had not made demands on the common stock. Empty pockets may go along with true wealth.

There is a fine flash of exultant confidence in Peter’s next words, which is rather spoiled by the Authorised Version. He did not say ‘such as I have,’ as it it was inferior to money, which he had not, but he said ‘what I have’ {Rev. Ver.},-a very different tone. The expression eloquently magnifies the power which he possessed as far more precious than wealth, and it speaks of his assurance that he did possess it-an assurance which rested, not only on his faith in his Lord’s promise and gift, but on his experience in working former miracles.

How deep his words go into the obligations of possession! ‘What I have I give’ should be the law for all Christians in regard to all that they have, and especially in regard to spiritual riches. God gives us these, not only in order that we may enjoy them ourselves, but in order that we may impart, and so in our measure enter into the joy of our Lord and know the greater blessedness of giving than of receiving. How often it has been true that a poor church has been a miracle-working church, and that, when it could not say ‘Silver and gold have I none’ it has also lost the power of saying, ‘In the name of Jesus Christ of Nazareth, walk’!

The actual miracle is most graphically narrated. With magnificent boldness Peter rolls out his Master’s name, there, in the court of the Temple, careless who may hear. He takes the very name that had been used in scorn, and waves it like a banner of victory. His confidence in his possession of power was not confidence in himself, but in his Lord. When we can peal forth the Name with as much assurance of its miracle-working power as Peter did, we too shall be able to make the lame walk. A faltering voice is unworthy to speak such words, and will speak them in vain.

The process of cure is minutely described. Peter put out his hand to help the lame man up, and, while he was doing so, power came into the shrunken muscles and weak ankles, so that the cripple felt that he could raise himself, and, though all passed in a moment, the last part of his rising was his own doing, and what began with his being ‘lifted up’ ended in his ‘leaping up.’ Then came an instant of standing still, to steady himself and make sure of his new strength, and then he began to walk.

The interrupted purpose of devotion could now be pursued, but with a gladsome addition to the company. How natural is that ‘walking and leaping and praising God’! The new power seemed so delightful, so wonderful, that sober walking did not serve. It was a strange way of going into the Temple, but people who are borne along by the sudden joy of new gifts beyond hope need not be expected to go quietly, and sticklers for propriety who blamed the man’s extravagance, and would have had him pace along with sober gait and downcast eyes, like a Pharisee, did not know what made him thus obstreperous, even in his devout thankfulness. ‘Leaping and praising God’ do make a singular combination, but before we blame, let us be sure that we understand.

One of the old manuscripts inserts a clause which brings out more clearly that there was a pause, during which the three remained in the Temple in prayer. It reads, ‘And when Peter and John came out, he came out with them, holding them, and they [the people] being astonished, stood in the porch,’ etc. So we have to think of the buzzing crowd, waiting in the court for their emergence from the sanctuary. Solomon’s porch was, like the Beautiful gate, on the east side of the Temple enclosure, and may probably have been a usual place of rendezvous for the brethren, as it had been a resort of their Lord.

It was a great moment, and Peter, the unlearned Galilean, the former cowardly renegade, rose at once to the occasion. Truly it was given him in that hour what to speak. His sermon is distinguished by its undaunted charging home the guilt of Christ’s death on the nation, its pitying recognition of the ignorance which had done the deed, and its urgent entreaty. We here deal with its beginning only. ‘Why marvel ye at this?’-it would have been a marvel if they had not marvelled. The thing was no marvel to the Apostle, because he believed that Jesus was the Christ and reigned in Heaven. Miracles fall into their place and become supremely ‘natural’ when we have accepted that great truth.

The fervent disavowal of their ‘own power or holiness’ as concerned in the healing is more than a modest disclaimer. It leads on to the declaration of who is the true Worker of all that is wrought for men by the hands of Christians. That disavowal has to be constantly repeated by us, not so much to turn away men’s admiration or astonishment from us, as to guard our own foolish hearts from taking credit for what it may please Jesus to do by us as His tools.

The declaration of Christ as the supreme Worker is postponed till after the solemn indictment of the nation. But the true way to regard the miracle is set forth at once, as being God’s glorifying of Jesus. Peter employs a designation of our Lord which is peculiar to these early chapters of Acts. He calls Him God’s ‘Servant,’ which is a quotation of the Messianic title in the latter part of Isaiah, ‘the Servant of the Lord.’

The fiery speaker swiftly passes to contrast God’s glorifying with Israel’s rejection. The two points on which he seizes are noteworthy. ‘Ye delivered Him up’; that is, to the Roman power. That was the deepest depth of Israel’s degradation. To hand over their Messiah to the heathen,-what could be completer faithlessness to all Israel’s calling and dignity? But that was not all: ‘ye denied Him.’ Did Peter remember some one else than the Jews who had done the same, and did a sudden throb of conscious fellowship even in that sin make his voice tremble for a moment? Israel’s denial was aggravated because it was ‘in the presence of Pilate,’ and had overborne his determination to release his prisoner. The Gentile judge would rise in the judgment to condemn them, for he had at least seen that Jesus was innocent, and they had hounded him on to an illegal killing, which was murder as laid to his account, but national apostasy as laid to theirs.

These were daring words to speak in the Temple to that crowd. But the humble fisherman had been filled with the Spirit, who is the Strengthener, and the fear of man was dead in him. If we had never heard of Pentecost, we should need to invent something of the sort to make intelligible the transformation of these timid folk, the first disciples, into heroes. A dead Christ, lying in an unknown grave, could never have inspired His crushed followers with such courage, insight, and elastic confidence and gladness in the face of a frowning world.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 3

1. The Healing of the lame Man (Act 3:1-11).

2. Peter’s address and appeal (Act 3:12-26).

The lame man, forty years old, at the gate called Beautiful is the type of the moral condition of the nation, like the impotent man whom the Lord healed (Joh 5:1-47). Israel with all its beautiful religious ceremonies was helpless, laying outside with no strength to enter in. Peter commands the lame man in the name of Jesus Christ of Nazareth to rise up and to walk. He is instantly healed. He then walked and leaped and entered through the gate as a worshipper into the temple, praising God. This great miracle was wrought as another evidence to the unbelieving nation that Jesus of Nazareth, whom they had rejected and crucified, is their Messiah and King. It was a proof that the rejected One, who had died on a cross and had been buried, is living in Glory, and that God’s omnipotent power had been revealed in answer to that name. The miracle also denoted that the promised kingdom was once more offered to the nation. Concerning that kingdom, when it comes, it is written that “the lame man shall leap as an hart.” (Isa 35:6.) But the lame man, so wonderfully healed, leaping and praising God, is likewise a picture of what the nation will be in a future day, when they will look upon Him whom they have pierced (See Zec 12:10; Eze 36:27; Isa 12:1-6; Isa 35:10). Peter delivers his second address. Interesting and of much importance are Act 3:19-21. They can only be understood in the right way if we do not lose sight of the fact to whom they were addressed, that is to Jews, and not to Gentiles. They are the heart of this discourse, and as such a God-given appeal and promise to the nation. If this is lost sight of, the words must lose their right meaning. The repentance which is demanded of them is an acknowledgment of the wrong they had done in denying the Holy and righteous One, a confession of their blood-guiltiness in having slain the author of life. This, of course, would result in their conversion and the blotting out of their sins as a nation. This God had promised before to the nation (Isa 44:22-23).

The “times of refreshing” and “restitution of all things” are expressions in which the Holy Spirit gathers together the hundreds of promises He gave through the different prophets of God concerning a time of great blessing for His people, and through them for the nations of the world. It would be impossible to mention all these promises and in what the times of refreshing and restoration of all things consist. These days of a coming age, the kingdom age, or as we call it because its duration will be a thousand years, the Millennium, are fully described on the pages of Old Testament prophecy. Not alone will the nation be blessed, but Jerusalem will be a great city; the land will be restored and become the great center for blessing; the nations of the earth will receive blessings, and groaning creation will be delivered from its groans and the curse which rests upon it. If we interpret the Word of Prophecy literally and cease spiritualizing it, we shall have no difficulty to behold the full meaning of the times of refreshing and the restitution of all things. The latter word does not include a restoration of the wicked dead, a second chance for those who passed out of this life in an unsaved condition. And these glorious times cannot come till the Lord Jesus Christ comes again.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Act 3:1-11

Look (1) at the social side, and (2) at the Apostolic side of this incident.

I. The social side. (1) We may be able to carry the cripple while we are unable to heal him. Do what you can. (2) The commonest minds, as well as the highest, have always associated the idea of charity with the idea of religion. (3) Look at the compensations of the poorest life. The man was carried daily by friendly hands. The man had the temple as his daily hope.

II. The Apostolic side. (a) The Apostles never attempted to do without public worship. (b) The Apostles never neglected human want in their anxiety to render Divine worship. (c) The Apostles never attended even to physical necessities in their own name.

Parker, City Temple, vol. ii., p. 117.

Act 3:1

(with Act 4:4)

St. Peter’s Second Apology

If the latter portion of this speech of St. Peter’s be examined, it will be found that its central point, on which is thrown the chief weight of exhortation, is precisely the same as in Luke’s abridged version of the former speech. "Repent and be converted, that your sins may be blotted out," he says here. "Repent and be baptized for the remission of sins," he said then. As though God were beseeching his countrymen through his lips, Peter here prayed them in Christ’s stead to be reconciled to God; and he used such motives as, in the mouth of a Jew speaking to Jews, were most fit and likely to persuade.

I. In the first place he suggested, as an extenuation of their guilt, that it had been contracted in ignorance. It may not have been quite true of all, but it certainly was true of the vast mass of the people, who wheeled so readily from applauding Jesus to execrating Him, that neither when they did the one nor the other had they real knowledge on solid grounds who He was. Such ignorance as this does not excuse a crime, but it palliates it. It makes it more pardonable.

II. Further to open his hearers’ hearts to penitence, he reminded them, as he had done at Pentecost, how their very crime had been the fulfilment, all unknown to themselves, of those predicted sufferings which it had been God’s will to inflict upon Messiah. Through their slaying of the Christ, God had ordained that the Christ should become their Saviour.

III. But the most singular motive by which Peter here pressed his countrymen to repent, is that, upon their doing so, had been made to hinge the return of Christ in glory, and that predicted era of blessedness which is to enter when His personal presence is restored to the earth. The object of our Lord’s retirement into the heavens he took to be the conversion of Israel to faith in Himself. So long as He was here they had denied Him; now, in His absence, they were to return and call with tears upon Him whom they had pierced. The faster Israel turned to Jesus, the sooner would Jesus return to Israel; for as Peter wrote a great many years later, "The Lord is not slack concerning his promise" to return, He is only "longsuffering, not willing that any should perish." With urgency, therefore, did the preacher that day press upon his brethren, as Israelites, to turn every one from his iniquities, so that there might come the sooner those times of national reviving and restoration, which had so often been predicted to their fathers.

J. Oswald Dykes, From Jerusalem to Antioch, p. 123.

Act 3:6

I. Man is, by nature, morally crippled and helpless; a beggar, a bondman, carried about at another’s will. Great bodily infirmities are the shadows of the sins and weaknesses of the soul. What a cripple is among men, a sinner is before the angels and pure spirits on high. All sin works by privation. It shuts up senses and organs which God meant to be inlets of joy and channels of life.

II. There is a Name which can make us whole again, sound, glad, and free. Your soul wants precisely what that poor cripple’s body wanted, power to stand, to walk, to leap, and to utter forth the praises of God. And that power is in Christ, and in Christ alone. Light to the blind, strength to the impotent, life to the dead is He. The more you think of it earnestly, the more you will find that life is just what you need. A man whose system is worn out can be patched up for a while by the physicians, but a new gush of life into it is what it needs. Give it that, or you patch and prop in vain. This is what Christ can truly do for your soul. I am not speaking now of the solace of His compassion, of the joy of His communion, of the sweetness of His love, of the glory of the hope which He inspires. I sum it all up when I say, "In Him is life." That life, God’s life, He can give to man, He will give to you. It will be a power in the end, all-mastering, all-ruling, a power unto salvation.

III. This is the time to believe on that Name, and to rise up and walk. Does God care for wrecks? Let that poor cripple answer. Let the Lord’s works of mercy answer. They were mostly fragments, broken fragments of humanity that He gathered; they were mostly wrecks that He saved. Publicans, harlots, thieves, prodigals, whatever the world flung out as worthless, He gathered. Such life is in Him, such power of quickening and re-creating souls, that wretched ones, whom Scribes and Pharisees cast out from the decent fellowships of earth, shall be reigning among the angels, white-robed, palm-crowned, through eternity. Lay hold on Christ and the Lord will lift you; you will stand up as a man, and look your tempters and tyrants in the face; you will find strength to defy them, and to win at first, at any rate, an easy victory. You will go forth to the old drudgery with a new and wonderful joy.

J. Baldwin Brown, Christian World Pulpit, Oct. 18th, 1876, p. 248.

Note:—

I. The lame man. It is a fact that almost all the alms of the world are administered at the gate of the Temple. Almost all the charitable institutions of the world are dependent for their moral and pecuniary support; and almost all the benevolent movements of society are dependent for their success, on them that go up to the Temple at the hour of prayer. When money is needed to assuage the world’s grief, to relieve the world’s distress, men go straight to the gate of the Temple to beg. Christianity is founded not so much in the powers as in the needs of the race.

II. The cure of the lame man. The man sought alms—but the Apostles gave him what was better; they gave him health. Health without money is infinitely better than money without health. Moreover, by endowing him with health, they were conferring on him the ability to earn money; by imparting the greater they were also giving the lesser. In this the miracle was a sign, and typifies to us the Divine method of saving the world. The Gospel does not aim directly at improving men’s circumstances, it aims at improving men themselves. But no sooner does it bring about a moral improvement in the men, than the men bring about a noticeable improvement in their surroundings. The Gospel converts the man, the man converts the house. Men need better houses and purer air, and more wholesome water; but the great want of men is life—more life; and Jesus Christ came that they might have life, and have it more abundantly. Utilitarianism does men good, Christianity makes them good.

J. Cynddylan Jones, Studies in the Acts, p. 52.

Look:—

I. At that which Peter had not, "Silver and gold have I none." The question as to whether the Church’s power is increased by worldly possessions is one of the very last importance. It was an essential condition of the prevalence of the Gospel that men should be holy, and if they were determined to cling to their sins it was a necessary consequence that the only way to peace should lie through contention. So, though it be the future of the Church to inherit the glory of the Gentiles, it is an essential condition of her power that she shall abandon all selfishness and covetousness, and if men will cling to selfishness and covetousness, then the only way to power is by stripping herself of her earthly possessions. God only knows whether that be necessary for the Church. Now, if ever, we must gird up our loins and trim our lamps, taking up the pilgrim’s staff and scallop-shell, seeking upon the hard rough sands of the world’s desert the way to the heavenly Jerusalem.

II. Notice next the positive aspect of the text. (1) The completeness of the miracle. The Apostle did but speak, and straightway by the Almighty power of God—it was as if an electric shock had passed through him—the impotent man could leap and walk. And so it is in the conversion of the soul. "If any man is in Christ, he is a new creation." (2) The name and means by which the miracle was wrought. "In the name of Jesus Christ of Nazareth, rise up and walk." There is the explanation of all; there is the explanation of the miracle; there is the secret spell of Apostolic power. Just at the time when His people are passing through gloom and sorrow, the highest heavenly power is wielded with a tenderest human pity, so that when we come in our weakness, our sin, our loneliness, and look up to heaven, we see not the naked blinding glory of the Deity, but the face of the High Priest who can be touched with the feeling of our infirmities bending over us in pity and love.

Bishop Moorhouse, Penny Pulpit, No. 407.

References: Act 3:6.—Clergyman’s Magazine, vol. i., p. 189; Christian World Pulpit, vol. vi., p. 3. Act 3:6-8.—G. Brooks, Outlines of Sermons, p. 60. Act 3:7.—New Outlines on the New Testament, p. 81.

Act 3:10

The architecture of the old Jewish Temple may serve us for a parable today. The truth that it suggests will be the harmony between a noble undertaking and a beautiful beginning—that every true temple ought to have a beautiful gate. The importance of beginnings is the veriest commonplace of practical virtue. Think of the wisdom and love of God who has put the beauty of youth at the entrance of every human life, and especially now consider the child’s religion.

I. The religion of childhood is not only possible, but it is the normal type of religion; is that which Christianity most contemplates; and that which, when Christianity shall have really entered into her power, all men shall accept as the very image and pattern of religion. The current idea of the Churches, that adult conversion is the type and intended rule of Christianity, comes largely from the fact that the first preachers of Christianity had of necessity to be largely occupied with men who had known nothing of Christianity in their youth. The evident design of God’s creation, the comprehensive form of the incarnation, the clear presence in children of the power and the need of religion, these are the forces which, in spite of every tendency of the grown people to make children wait till they grow up, has always kept alive a hope, a trust, however blind, that a child’s religion was a possible reality; that a child might serve, and love, and live for God.

II. What is the true character of the religion of a child? Certainly to be sweet and real, it must be the possession by God of the faculties and qualities that belong especially to childhood. (1) The first and most prominent of them all is the faculty of genuine, unhesitating, unqualified admiration. (2) Another thing in a child’s religion is the perfect healthiness of his traditionalism, of his belonging to a certain sect, and holding certain opinions. Grown people often cling to the faith of their fathers controversially. Their love for it is mixed up with jealousy and spite and pride. A child knows nothing of all that. (3) The simplest and primary form of the presentation of the Gospel is the one which is preserved most truly and necessarily in the teaching of children. The child is a little Athenian, always listening for some new thing. And so the child is ready, if it can be rightly told him, to hear, above all the other messages that come to him out of this ever-opening and surprising world, the best and highest news of all, the Gospel, simply as glad tidings of the love of God and the salvation of the world by Jesus.

Phillips Brooks, Twenty Sermons, p. 127.

References: Act 3:11, Act 3:12.—Homiletic Quarterly, vol. iii., p. 459. Act 3:12.—R. W. Dale, The Evangelical Revival, p. 171.

Act 3:12-26

The speech of Peter may be regarded in four aspects:—

I. As showing the false method of looking at human affairs. "As though through our own power of holiness we had made this man to walk."

II. As showing the true method of regarding the most extraordinary events. "God hath glorified His Son Jesus."

III. As showing the only method of setting man right with God. "Repent ye therefore and be converted."

IV. As showing the sublime object of Jesus Christ’s Incarnation. "To bless you, in turning away every one of you from his iniquities."

Parker, City Temple, vol. ii., p. 119.

References: Act 3:12-26.—R. W. Dale, Evangelical Revival, p. 171; Homilist, 3rd series, vol. iii., p. 314. Act 3:13, Act 3:15—Homiletic Quarterly, vol. iii., p. 460. Act 3:14, Act 3:15.—J. Baldwin Brown, Christian World Pulpit, vol. viii., p. 321. Act 3:16.—Homiletic Quarterly, vol. iii., p. 461; vol. xix., p. 301.

Act 3:17

The Danger and Results of Unbelief.

Consider:—

I. How St. Peter came to have a right to make allowance for the Jews. When the Apostle states that what the Jews did, they did through ignorance, he must be considered as conveying the idea that they were not acquainted with the actual character and dignity of Christ. They did not crucify Him as the Messiah, the Son of the Living God, but as one who pretended to be the Messiah, and who blasphemed in calling Himself the Son of God. But were the Jews, then, innocent in this their ignorance? We may not venture to say this; we may not venture to think that St. Peter implied this; for this would evidently impeach the whole course of Christ’s ministry on earth, representing His miracles as defective credentials, inadequate to the establishing of the character which He claimed to Himself. The Jews, beyond all question, if ignorant, were to blame for their ignorance. They might have known, they ought to have known, that Jesus was the Christ, and ignorance can only be an excuse when we do not ourselves cause it, whether through wilfully neglecting means of obtaining information, or cherishing prejudices which bar out the truth. It was not in crucifying Christ, but in rejecting the final evidence afforded by the descent of the Holy Ghost, that they perpetrated the sin for which they were cast off.

II. Contrast the case of the modern unbeliever with that of the Jews and judge whether it be an exaggerated charge which would fix on the latter the far greater criminality. The Jew crucified Christ whilst His appearance was that of an ordinary man; we crucify Him afresh when He has assumed the glory which He had from the beginning with the Father. It was the Son of Man on earth who was crucified by the Jew; it is the Son of God in the heavens who is crucified by ourselves. Christ had not then given the most touching proof of His love and His compassion. He had not yet died for His enemies; neither was it understood, even by His disciples, and much less by His adversaries, that the death which He was willing to undergo was to serve as a propitiation for the sins of the whole world. The Jew, at the time, and in the act referred to in our text, had not the power of sinning such a sin as any one of us sins, when, through not believing in Christ, he crucifies Him afresh. It is Christ’s having been once crucified in the flesh, which gives such immeasurable heinousness to His being crucified again in the spirit.

H. Melvill, Penny Pulpit, No. 1498.

References: Act 3:17.—Contemporary Pulpit, vol. ix., p. 170. Act 3:17, Act 3:18.—Homiletic Quarterly, vol. iii., p. 462. Act 3:19.—Spurgeon, Sermons, vol. xiv., No. 804; J. G. Rogers, Christian World Pulpit, vol. vii., p. 8; Homiletic Magazine, vol. xiii., p. 8; W. Hay Aitken, Around the Cross, pp. 33, 49. Act 3:19.—J. H. Thorn, Laws of Life after the Mind of Christ, 2nd series, p. 105. Act 3:19, Act 3:20.—R. S. Turner, Christian World Pulpit, vol. i., p. 264; H. W. Beecher, Ibid., vol. ii., p. 172; Homiletic Magazine, vol. xix., p. 115.

Act 3:19, Act 3:21

The Restitution of All Things will be:

I. A clearing away of suffering. Earth shall be restored to its original beauty; its face shall be wiped from tears; its scarred and stained countenance shall be radiant again with a more than Eden loveliness: for it is one of those "all things" which must receive restitution when the heaven which has received Him shall send Jesus back.

II. We pass to a thought not less bright, and far more practical, when we say that man, his soul and body, his very being and life, is among these "all things" which are awaiting a restoration. Who that has seriously tried the struggle to be holy, the warfare under Christ’s banner with indwelling, obstinate, inveterate sin, has not found himself vexed and irritated, if not reduced to despair, by perpetual failure; has not felt times without number that without a promise he would surrender, he would capitulate on the instant, and that the promise which keeps him fighting is not more that of "strength as his day," than that of victory in the end? If there be a restoration of all things at the Advent, and amongst these "all things" I am, then I will arise, if need be, from a thousand falls in one day, cast down, but not destroyed.

III. That restitution of all things which thus affects earth and the man, has an aspect, finally, towards God. It is one of the express revelations of the times of refreshing, that then the conscious presence, the spiritual Shechinah, the Divine companionship, will be restored. In the light of that sun all lesser luminaries will pale, if not vanish. That only can live there which can bear the light of God. Sin will be destroyed, and all that is of it; selfish affection, creature worship, idolatrous love. All that then survives will have fallen into its place by instinct; all other love will shine in the love of God; stronger, more intense than ever, yet entirely pure, entirely devout, absolutely sinless and selfless. In the prospect of that admission into the very presence of God, let us be willing to endure now the difficulty of the pursuit and the delay of the attainment. If we give up the search, we must abandon the hope, if we will only seek on, we shall surely find.

C. J. Vaughan, Temple Sermons, p. 66.

References: Act 3:19-21.—Homiletic Quarterly, vol. iv., p. 35; Homilist, 1st series, vol. v., p. 260; T. L. Cuyler, Christian World Pulpit, vol. xiv., p. 352; J. Keble, Sermons for Lent and Passiontide, p. 318; C. J. Vaughan, Church of the First Days, vol. i., p. 111. Act 3:20.—Contemporary Pulpit, vol. vii., p. 368. Act 3:21.—S. Martin, Pulpit, vol. iii., No. 1625. Act 3:22.—Clergyman’s Magazine, vol. ii., p. 217. Act 3:22-26.—Homiletic Quarterly, vol. iv., p. 36.

Act 3:26

Here, in few words, is the plan proposed by our heavenly Father to make us happy, a plan well worthy to be considered.

I. God does not secure happiness to his people by making all of them rich. Instead of saying "Blessed are ye rich," he says, "Blessed are the poor."

II. Our heavenly Father does not propose to make us happy by bestowing on us the empty honours of the world.

III. God’s plan for making His people happy does not consist in affording them a large share of worldly pleasure.

IV. There can be no salvation for us unless we are delivered from our sins. God only makes men happy by making them holy. The object of the coming of the Son of God in the flesh was that "He might save His people from their sins."

J. N. Norton, Old Paths, p. 159.

Note:—

I. The boldness and loftiness of the claim which is here made for Jesus Christ.

II. The dawning vision of a kingdom of world-wide blessings.

III. The purely spiritual conception of what Christ’s blessing is "To bless you in turning away every one of you from his iniquities."

A. Maclaren, A Year’s Ministry, 1st series, p. 245.

References: Act 3:26.—W. Hay Aitken, Around the Cross, p. 97; Homilist, 2nd series, vol. iv., p. 377; C. J. Vaughan, Church of the First Days, vol. i., p. 130. Act 3:26.—Christian World Pulpit, vol. iv., p. 190; T. M. Herbert, Sketches of Sermons, p. 55.

Acts 3

The Lame Man Healed

We are reminded by this incident:

I. That there are some things more valuable than money. Peter with his gift of healing was of infinitely greater service to this lame man than if he had possessed the riches of Croesus. The moment wealth becomes an end to be sought simply for its own sake, it ceases to be a blessing.

II. That fidelity is the true kindness in the end. Mark how pointedly Peter here addresses the multitude. He charges home upon them, in unmistakable terms, the crucifixion of the Lord Jesus Christ. Faithfulness is to be tempered with justice in all things, but especially when we are dealing with the unconverted.

III. That the enjoyment of times of refreshing from God’s presence is inseparably connected with our return to God.

W. M. Taylor, Peter the Apostle, p. 185.

References: Acts 3—J. Oswald Dykes, Preacher’s Lantern, vol. iv., p. 385. Act 4:1, Act 4:2.—Parker, City Temple, vol. iii., p. 335. Act 4:1-4.—Homiletic Quarterly, vol. iv., p. 37.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Subdivision 4. (Act 3:1-26; Act 4:1-37.)

The Testing of the Nation.

We are now to see the testing of the nation by the offer of divine grace to it as a whole, -the distinct promise that, even yet, if they will now repent and receive Him, Jesus, though in heaven, will return, and the blessing prophesied for them shall be fulfilled. The commission already given as to the Gentiles lies, therefore, still in abeyance, because the question of relation between Jew and Gentile in the new condition introduced will be affected by the answer given to such an offer. The hostility of the leaders is apparent from the outset; but that which ends hope is that the people as a whole more and more identify themselves with the position of the leaders; and by and by it is from the Jewish element that even in far-off cities the bitterest opposition comes to be found. This is specially roused by the reception of the Gentiles on equal terms with Jews, by which, of course, these forfeit the exclusive privileges they have really so little valued. But this does not fall to be considered yet.

1. A man, lame from his birth, was accustomed to be carried and laid down at the temple gate which was called Beautiful, to solicit alms from those who went into the temple. He cannot but remind us of the similarly impotent man at the pool of Bethesda upon whom the Lord Himself works a like miracle of healing; and as in that case, we cannot but see here the condition of the nation, impotent at a door which impotence could not enter. The dwelling place of God, however nigh, and however beautiful the approach to it might be, was powerless for blessing, and indeed now vacant, -a seemly formalism only. They praised the gate indeed by which none really entered, great as might be the throng of worshipers, into the presence of God. The beggarly, maimed condition, for those who had eyes to see, characterized all who sought that way of approach.

It is in the consciousness of such a state that the power of the Name of Jesus makes itself known. At the ninth hour, being the third hour of prayer, the hour of the evening sacrifice, -the time when the answer to Daniel was vouchsafed, God manifests Himself in answer to that Name by Peter, who with John is going up still among those of whom they are not. Poor in that world in which his Lord had become poor, he has in the One despised by Israel as the Nazarene the secret of a power still available to them, if like the beggar they will but ask an alms. First lifted, he then leaps up and stands, and now enters into the temple a true worshiper. How simple and natural a picture of such an one, to whom, released from his life-bondage, every movement is a new joy, a, leap of the heart to God. The people recognize with amazement this transformation from impotence to exuberant life, and seeing the man holding Peter and John, run to them in the porch called Solomon’s, greatly wondering. Sad reminder of that ruin, from which they would fain believe they have emerged! well will it be if they let this preach to them their need of a Saviour, while they listen to the assurance that He indeed is come.

2. But this involves the story of their sin, which is charged home upon them. They need not look so earnestly on them, (the apostles say,) as if by power of their own, or by reason of their great piety, they had made the man to walk. No, it was the God of their fathers, -of Abraham, of Isaac, and of Jacob, from whom they had wandered so far as to be unconscious of His doings, who had acted for the glory of His Servant Jesus whom they had delivered up and even forced His condemnation at the hands of the Gentile governor, when he had given judgment in His favor. They had chosen instead of the Author of life, a murderer! but God had raised Him from the dead; and His Name, through faith in it, had wrought this miracle.

3. Hopeless indeed might their condition seem who had killed the Author of life! That which was their fundamental need they had put from them in a manner seeming to forbid all hope. As the Servant of God, He had come to minister to them, and they had struck down the ministering Hand. The Gentile would have saved whom the Jew put to death: Him whom they knew as the Holy and Righteous, and from whom mercy flowed out still, as it had flowed out in His life.

But the City of Refuge stood open still, as now divine grace assured them. As at the cross He had prayed for them as ignorantly doing what yet they had so heartily done, so now the apostle grounds still upon their ignorance, as the only possible argument in their behalf, an offer once again of mercy. God too had overruled for the accomplishment of His determinate purposes of good this wickedness itself Messiah needs must suffer; and this suffering is of grace on His part. Grace then can manifest itself by its means. Did they repent now, nationally, and turn to God, not only would their sins be blotted out, but the presence of Jehovah would be again manifested in their midst, the unfailing sign of the Spirit’s renewing influence, and He would send once more their appointed Messiah, -Jesus. Not till His return from heaven would come the long expected blessing for the earth, the time to which all prophets have ever been looking forward, -times of restoration physical as well as spiritual. These cannot be, then, while Israel is still in unbelief; and the long season that has elapsed since the offer made to them by the apostle here has been but a time of suspension of the earthly promises. God has, however, in the meanwhile been revealing and carrying into effect other purposes, and of fuller, higher blessing, -of grace therefore more wondrous, the unfolding of which we shall see gradually beginning, as soon as it is clear that Israel as a nation is still going to reject the grace yet being extended towards her, with the full testimony of the Spirit also, to make it good. In what is here before us, the trial is now upon her, and our eyes are directed to the result of this.

The apostle goes on to show the emphatic witness of Moses himself to Christ. A Prophet like to himself he had declared that Jehovah would raise up to them: One whose authority he strongly affirms; not a mere expounder of what had been spoken before, but the Originator of a new dispensation, as was Moses, and necessarily, therefore, in advance of that which he had inaugurated. In the passage in Deuteronomy from which Peter quotes, it is after the inability of the people to draw nigh to God has been demonstrated, and the Lord has acquiesced in their own statement of it, -"They have well said that which they have spoken," -that He declares that He will raise up to them a new Prophet. Had Moses sufficed, there would not have needed to be another; but the Law must necessarily fail to bring nigh to God. "There shall no man see Me and live" had been His word to the lawgiver himself; and the veil before the holiest bore witness to it throughout the dispensation. But in this failure all fails for man’s blessing; and on this account, as the apostle tells us. God finds fault with the law. There must be, then, another Prophet and a different message. If He be heard, then there opens for the recipient of it that otherwise inaccessible way to God; while, if He be not heard, there is indeed no remedy: "every soul that shall not hear that Prophet shall be destroyed from among the people." Thus has Moses spoken of One greater than himself. Thank God, though Israel as a nation rejected Him, as we know, in the days to which we are now looking back, yet "Him shall ye hear" is declared in her favor with regard to days to come. The blessing has been long delayed; but in the meanwhile the gospel has risen up above these human barriers to only a more wondrous height, to overflow to the nations with a fuller blessing.

But thus then had Moses spoken; and from Samuel, through a succession of witnesses raised up, the same things had been constantly uttered. The apostle urges them now upon His hearers, as the legitimate heirs, the sons of the prophets, and of the wide-reaching covenant of promise given before the Law, and not crippled by its ineffectiveness. In Abraham’s Seed all the families of the earth would indeed find the blessing. To them, therefore, had Jesus come first of all, to bring it to them, in turning them every one from the iniquities which now were the true hindrance.

4. A sinister interruption here takes place, -the first note of warning from the heads of the people. While the lower classes listened, the religious leaders felt the preaching in the Name of Jesus to be a direct attack upon themselves. The most forward now and henceforth were the Sadducees, with whom the resurrection of the Saviour was the overthrow of their nihilistic creed. How happy might they have been to have their dread negations penetrated by this glorious light from heaven! but, in fact, the more complete the proof of the truth of the gospel, the more they were stirred up against it. Had it been less complete, they would undoubtedly have acted in a milder fashion; but when argument is made impossible, the will that lurks in it stands out from under the cover with the more stubborn energy to win the already decided battle. Of all men, the hopeless Sadducee should have been the most ready for the gospel; but in reality he was more indifferent than hopeless; his creed was positive in the present rather than negative as to the future; a fair world balanced in his mind the dimness of heaven. Thus he might in any wise not have troubled himself about the enthusiasm of the disciples, had not the miracles brought God too near and preached too alarmingly to the conscience. That should have broken him down before God, but that here the fanaticism of the rebellious spirit was aroused to get rid of the truth with the witness to the truth. But the truth not only abides, but sustains the witness also which it has called forth. The apostles are imprisoned; but the number of the converts rises to five thousand men. It seems as if the narrator were thinking, in this manner of statement, of the camp and battle-field.

The morrow comes, and with it the whole council is gathered together. They who have slain the Master now face the disciples, to find them very unlike the timid men they had been. Now it was not they that spoke, but, as it had been promised, the Spirit of their Father that spoke in them. The foremost now in the confession of Christ was he who had, in the very recent past, denied Him; and with none of them was there any hesitation or tremor of soul. They were "in nothing terrified by their adversaries," which the apostle speaks of afterwards to the Philippians in like case as "to them an evident token of perdition, but to you of salvation, and that of God" (Php 1:28).

Were they not afraid to put their idle question, when the "power" which had wrought was manifest and before their eyes, and manifestly divine? And did they not tremble to hear -so attested -the Name of Him whom they had slain? Had they heard of Peter’s old denial? and did they dream that even then he might repeat it? Vain hope indeed, if it was theirs! The "Spirit of glory and of God" was filling Peter now; and they had to hear their guilt charged home upon them, and Jesus Christ the Nazarene declared, as His own lips had once intimated, the "Stone" rejected by the builders, as prophecy had forewarned would be the case. Yes, the building of living stones upon this Corner-stone was already taking place, as thousands in Jerusalem were now witness; by which their office of builders had plainly passed from them. Nay, more; there was no salvation either in any other; none other name under heaven given among men, whereby they could be saved!

They do not, in the presence of their persecutors, as before the people, append to this the promise of Christ’s return. This hard-trodden ground must be plowed up, before such good seed as this could be safely committed to it. But they preach salvation, as to perishing men, Sanhedrists as they might be, and doctors of the Law; they themselves in possession of the only security for life and blessing, which they offer with a conscious certainty which, as we know, the teaching of the scribes had not, but which had always characterized their Master’s teaching. Still, as of old, it causes astonishment; illiterate, home-bred men as they plainly were. And there stands with them their voucher, a crippled beggar restored, with a new gladness greater than for his physical healing! Among themselves, when the accused have been for awhile sent aside, the council admit their perplexity. An evident sign has been done which they can as little deny as they choose to accept; and the worst of it is that it has laid hold of the people; -for men with their strong faith in the present an argument most difficult to resist; for such faith seeks no martyrdom. Truth also they seek not, these leaders of the people, but that which is convenient and will preserve their valued authority. They decide therefore that they will threaten the disciples, and forbid their speaking any more in the name of Jesus. If they cannot refute, they can yet forbid. They can make wrong by edict what they cannot prove to be wrong by any argument they possess.

But they find the men intractable beyond their expectation: men to whom God is the fountain of all authority, and whose consciences are, without fear of results, before Him alone. Their course is fixed, to obey God rather than man; and they dare even to appeal to the consciences of their judges in behalf of such a determination. With the council the fear of men is in proportion to the absence of their fear of Him; and this deters them from going further at the present time. They threaten and let them go. For the wave of popular feeling on account of the miracle that has been done is at present not safely to be resisted.

5. The disciples return to their own company; -to how different an atmosphere! The opposition of the enemy had failed, and was destined to fail; it had only given opportunity to set before the whole council of the people the blessed Name which it was their happiness to make known. It had thus furthered their work, not hindered it; and this was but the type and prophecy of all the future, -"He maketh the wrath of man to praise Him, and the remainder of wrath He will restrain." The threatenings only show the restraint actually put upon those whose will for harm could not be doubted, and strengthened in going forward those whom they were intended to intimidate. All this they now report among those greeting them on their return, who answer with an outburst of praise, lifting up their voices to God with one accord, as Sovereign Lord of all that He has created, and who has fulfilled what long He had declared in overruling the conspiracy or Jews and Gentiles against Jehovah and against His Christ. The quotation is from the second psalm, which, according to the common belief among the Jews, they ascribe to David. With strange and terrible unanimity, indeed, had all the world (Jews and Gentiles together) combined against Him with whom was all the hope of the world. But this is only the proof of the thorough sameness of man everywhere, -not only one blood, as God made them, but of one spirit, such as the Fall has made them. Only divine grace has anywhere brought in a difference, and then by a change so great and sovereign that the Spirit of God speaks of it as "new creation." Israel’s rejection of her Lord was indeed a perfect witness of how all help that could be given him, short of that, must be unavailing, when the Jew it was who clamored for His crucifixion from the unwilling Gentile. So too it was the Jew who was to hound on the heathen persecution of His followers in the time soon to come.

They had accomplished their evil will. There was no resistance. The Light of the world had seemed to be quenched in darkness; but only to rise again in unsetting glory. There had been done just what God’s hand and counsel determined before to be done!

What then could His disciples ask, save for boldness to proclaim and follow Christ? He had been more than content through all to be the Servant of that unique and glorious will. They pray only for the stretching out of God’s hand in such a way as to give them power and courage; and that signs and wonders may be done in Christ’s Name, to carry on that blessed service.

How certain is the answer, when the Lord and His interests are the burden of the prayer! and there is no reserve of self-seeking to give unsteadiness to the faith that would lay hold of Omnipotence! The assurance of being heard is immediately granted them, the place being shaken in which they were gathered together. It is the answer of the Creator, as appealed to, and who will yet "shake the heavens and the earth and the sea and the dry land, and shake all nations," to bring in Christ (Hag 2:6-7). But also they are all filled with the Holy Spirit, and speak the word with boldness.

Lest we should sigh and say, These are but records of far-off days, let us remember that we are exhorted, and it is part of our responsibility, therefore, to "be filled with the Spirit" (Eph 5:18.) This is no question of gifts lost to the Church, nor even of exceptional blessing. We may make it, alas, exceptional; but that is another thing. It is but, in fact, a question of devotedness: for the Spirit is here to glorify Christ, not to give impossible brightness to lives lived in the circle of our own petty interests; which, indeed, so far as they answer to this character, are not in any true sense our interests; for these are all secured with Christ on high. We are identified with Him as our Representative before God, to have resting upon us the favor in which He dwells; and He is identified with us as His representatives on earth, for a life for Him as thus sent into it. We see then how fully and simply in place is what we have here. The disciples are full of His interests. How could it be otherwise than that the Witness for Christ on earth should fill them as vessels of testimony for Him? The same argument will always hold good; and the Spirit can never be indifferent to His glory. To suppose any thing else would be to dishonor Him who is come to abide with us forever, and who is yesterday, today, and for ever the same. For us also, every thing else must be shaken, until He is made supreme over all.

There follow also, as surely, the fruits in practical life. The innate selfishness of the heart is surmounted by the influx of spiritual blessing which expands while it overflows it. There was no communistic law among these gathered saints; it would have spoiled all, if there had been; it was a unity of heart which allowed none of them to say that what was really his belonged to him. The sale of lands and houses was optional and unsolicited, as we see by the very specification of those who did this. There was therefore no general renunciation of personal title; but a love that knew no holding back from the need of another. It was the instinct of hearts that had found their real possessions in that sphere into which Christ had risen. The glorious fact of resurrection to which testimony was being given now with power took them of necessity out of the world; and great grace was on them all. The deeper need which could not be thus met found still the means to meet it in the actual sale of possessions on the part of those that had them; so that there were none that lacked: the money being laid at the apostles, feet. It is not necessarily that all sold all they had; but that this was the way in which the need was met: the history following, and which grows out of this, seems to make this plain.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Chapter 8

THE FIRST MIRACLE.

Act_3:1-6

THE Acts of the Apostles considered as the first history of the Church may be viewed as typical of all ecclesiastical history. It is in this respect a microcosm wherein, on a small scale, we see represented the triumphs and the mistakes, the strength and the weakness, of Gods elect people throughout all the ages. Thus in the incident before us, embracing the whole of the third chapter and the greater portion of the fourth, we have set forth a victory of the Apostles, their subsequent persecution, together with the blessing and strength vouchsafed in and through that persecution. The time of these events cannot be fixed with any great exactness. They occurred probably within a few weeks or months of the day of Pentecost. That is the nearest we can approach to a precise date. There seems indeed to have been a pause after the excitement and success of Pentecost, and for this we think that we can see a good reason. The Apostles must have had plenty to do with the vast multitude gathered upon the day of Pentecost, striving to lead them into a fuller knowledge of the faith. We are apt to imagine at first sight that supernatural enlightenment was vouchsafed to these earliest converts, superseding any necessity for careful and patient instruction, so that upon their baptism the whole work was completed. But when we reflect upon other cases in the New Testament, we can easily see that the three thousand souls converted by St. Peters speech must have needed and received a great-deal of teaching. The Church of Corinth was one of St. Pauls own founding, and upon it he lavished careful attention for a year and a half; yet we see from his Epistles to the Corinthians how much guidance was needed by them even in elementary questions of morals, how rapidly the Church fell into grossest license when deprived of his personal ministrations. Theophilus again, to whom the Acts were addressed by St. Luke, is reminded, in the preface of the Gospel, of the catechetical instruction in Christian truth which he had received. Assuredly, then, the small band of the twelve Apostles and their few male assistants must have had their hands full enough for many weeks after Pentecost, endeavouring to give their converts such an insight into the great principles of the faith as would enable them to carry back to their various distant homes a competent knowledge of the laws and doctrines of the new dispensation. A few moments reflection will show that the newlybaptised had much to learn about Christ, -the facts of His life, His doctrines, sacraments, the constitution of His Church, and the position allotted to the Apostles, -before they could be considered sufficiently rooted and grounded in the faith. And if this was so with converts from Judaism, then how much more must such careful instruction after baptism have been found needful in the case of the Gentiles when the time came for their admission? Much preparatory work had been done for the Jews by their Old Testament training. They had not much to learn from the Apostles in practical morality; they had a right conception of God, His character, and His service. But as for the Pagans, their whole intellectual and spiritual life, all their notions and conceptions about God, and life, and morals, were all hopelessly wrong. The Apostles and the earliest teachers had then, and missionaries amongst the heathen have still, to make a clearance of the whole pagan ground, laying a new foundation, and erecting thereon a new structure, intellectual, moral, and spiritual. St. Paul recognised the vast importance of such diligent pastoral work and catechetical training after baptism when writing his pastoral Epistles, because bitter experience had taught him their value. At Corinth for more than two years, and at Ephesus for three years, he had laboured diligently in building up his converts. And notwithstanding all his exertions, how quickly the Corinthians fell away into pagan habits of unbridled license as soon as he left them! The Acts of the Apostles, by this pause in evangelistic work which we here trace, strikes a note of warning concerning the future missionary work of the Church, speaking clearly about the necessity of diligent pastoral care, and prophesying of the certain relapses into wild excesses which may be expected to occur among those who have only bean just rescued from the mire of paganism. This is one explanation of the pause in apostolic work we here seem to perceive.

Again, the analogy of the faith, the laws of human nature, suggest the need of a period of restful calm after the Pentecostal excitement, and previous to any new and successful advance. So it has been in Gods dealing in the past. The excitement connected with the first attempts made by Moses to rescue his people was followed by the forty years exile in Midian, which again led to their triumphant rescue from bondage. Elijahs victory over Jezebel and her idol priests was followed by the retreat of forty days to Horeb. The excitement of our Lords baptism was succeeded by the forty days fast in the wilderness. The human mind cannot be ever on the strain. Excitement must be followed by repose, or else the course of action adopted will be hurried, imperfect, transient in its results. The works of God in nature are never such. As a modern poet has nobly sung-

"One lesson, Nature, let me learn of thee; One lesson which in every wind is blown; One lesson of two duties kept at one, Though the loud world proclaim their enmity"; - "Of toil unseverd from tranquillity; Of labour, that in lasting fruit outgrows Far noisier schemes, accomplished in repose, Too great for haste, too high for rivalry."

There are great calm and dignity in nature; and there were great calm and dignity in grace when God was laying the foundations of His kingdom by the hands of His Apostles. There never was an age which more needed this lesson of nature and grace alike than this nineteenth century. The religion of the age has been infected by the Spirit of the world, and men think that the fortresses of sin and ignorance will fall, provided there be used a sufficient quantity of noise, of puffing, and of excitement. I do not wish to find the slightest fault with energetic action. The Church of Christ has been in the past perhaps a little too dignified in its methods and operations. It has hesitated, where St. Paul never would have hesitated, to adapt itself to changed circumstances, and has ofttimes refused, like a timorous lawyer, to venture on some new and untried sphere because there was no precedent. The Reformers and their first followers were an illustration of this. The utter lack of missionary spirit and effort among the Reformers is one of the darkest blots upon their history. How sadly they contrast with the Jesuit Society, which started into existence at the same period of the worlds history. No one is more keenly alive to the faults and shortcomings of that world-renowned Society than I am, yet I heartily admire the energy and devotion with which, from its earliest days, the Society of Jesus flung itself into missionary work, endeavouring to repair the losses which the Papacy sustained in Europe by fresh conquests in India, China, and America. The Reformers were so busy in bitter controversies among themselves, and so intent upon endeavouring to fathom Gods decrees and purposes, that they forgot the primary duty of the Church to spread the light and truth which it has received; they were deficient in Christian energy, and thus brought upon themselves the blight and curse of spiritual barrenness. Controversy evermore brings with it the desolation of spiritual leanness. Men cease to really believe in a religion which they only know upon paper, and only think of as a thing to be discussed. Living contact with human souls and human wants saves religion, because it translates it from a mere dead dogma into a living fact. A man who has come to doubt doctrinal statements which he has never verified, will be brought back to faith by the irresistible evidence of sinful lives changed and broken hearts comforted.

The Church of England has again and again manifested this spirit. In Ireland she refused to give the nation the Liturgy and the Bible in the Irish tongue. In Wales she hesitated in condescending to vulgar wants, and long refused to bestow a native episcopate upon the Celts of England, because the evil tradition of centuries, down from the age of the Norman conquest, had ordained that no Welshman should be a bishop. But still, while I am opposed to the Church binding itself in fetters of that kind, I am equally of opinion that there is a middle course between dignified idleness and extravagant carnal sensationalism. I have heard efforts advocated for home missionary work which, I am sure, would never have met with the approbation of the first missionaries of the Cross. The Church must be energetic, but the Church need not adopt the methods of quack medicine-sellers, or of the strolling circus. Such methods were not unknown in the primitive ages of the Church.

The preachers of the Stoic philosophy strove in the second century to counteract the efforts of the Christian Church by reforming paganism, and by preaching it vigorously. They adopted every means to attract the public attention and interest-eccentricity, vulgarity, coarseness; and yet they failed, and were defeated by a society which trusted, not in human devices and carnal forces, but in the supernatural power of God the Holy Ghost. The Montanists again, towards the close of the second century, fell into the same error. The Montanists are in many respects one of the most interesting of the early Christian sects. They tried to retain the customs and the spirit of apostolic Christianity, but they mistook the true methods of action. They confounded physical excitement with spiritual fervour, and strove by weird dances and strange cries, borrowed from the pagans of the Phrygian mountains, to bind to themselves the sweet influences of the Heavenly Comforter. The Church of that period diligently avoided the error of pagan Stoics and of Christian schismatics. As it was in the second century, so was it just after Pentecost. The Church followed close upon its Masters footsteps, of whom it was said, "He shall not strive nor cry, neither shall any man hear His voice in the streets," and developed in quietness and retirement the spiritual life of the thousands who had crowded into the door of faith which Peter had opened.

Again there is a lesson in this period of pause and seclusion, not merely for the Church in its corporate capacity, but for individual souls. The spirit of interior sanctity is nourished most chiefly during such times of retirement and obscurity. Obscurity has indeed many advantages when viewed from the standpoint of the spiritual life. Publicity and high station and multiplicity of affairs bring with them many disadvantages. They deprive us of that peace and calm which enable a man to contrast the things of time with those of eternity, and to value them in their true light. Over-activity, fussiness, even in the most spiritual matters, is a dire enemy of true heart belief, and therefore of true strength of spirit. The Master Himself felt it so. There were many coming and going, and they had no leisure so much as to eat. Then it was He said, "Come ye into the desert, that ye may rest awhile." The excitement and strain of Pentecost, and all the subsequent efforts which Pentecost entailed, must have told seriously upon the Apostles, and so they imitated the Master, that they might renew their exhausted vigour at its primal fountain. How many a man, busy in missions, or preaching, or the thousand other forms which evangelistic and religious work now takes, would be infinitely better if this apostolic lesson were duly learned. How many a terrible scandal has arisen simply from a disregard and contempt for it. If men will think they can labour, as this passage shows the Apostles could not, without thought and reflection, and interior communion with God; if they will spend all their strength in external effort and never make time and secure seasons for spiritual replenishment, they may create much noise for a time, but their toil will be fruitless, and if they are saved themselves it will only be as by fire.

The period of retirement and obscurity came, however, to an end at last. The Apostles never intended to form an order purely contemplative. Such an idea, in fact, never could have entered into the mind of one of those early Christians. They remembered that their Master had expressly said, "Ye are the salt of the earth," and salt is useless if kept stored up in a vessel by itself, and never applied to any object where its curative properties might have free scope. When the spirit of Eastern gnosticism, springing from the dualism of Persia, invaded the Church, and gained a permanent hold within it, then men began to despise their bodies and life, and all that life entails. Like Eastern fanatics, they desired to abstract themselves as much as possible from the things and duties of the present, and they invented, or rather adopted from the farther East, purely contemplative orders, which spent useless lives, striving, like their prototypes of India, to rise superior to the positions which God had assigned them. Such were not the Apostles. They used rest, contemplation-they did not abuse them; and when their tone and power were restored, they issued forth again upon the field of religious activity, and joined in the public worship of the crowd. "Peter and John went up together into the temple at the hour of prayer, being the ninth hour."

The action of Peter and John in thus frequenting the temple worship gives us a glimpse into the state of feeling and thought which prevailed then and for a great many years after in the Church of Jerusalem. The Church of that city naturally clung longest of all to the old Jewish connection. Eusebius, in his "Ecclesiastical History" (4:5), tells us that the first fifteen bishops of Jerusalem were Hebrews, and that all the members of the Church were Hebrews too. It was only, in fact, upon the final destruction of Jerusalem, which happened under Hadrian, after the rebellion of Barcochba, A.D. 135, that the Church of Jerusalem shook itself completely free from the trammels of Judaism.

But in those earliest days of the Church the Apostles naturally could not recognise the course of the Divine development. They cherished the notion that Judaism and Christianity would be found compatible the one with the other. They had not yet recognised what St. Stephen first of all, and then St. Paul, and most chiefly the author of the Hebrews, came to recognise, that Judaism and Christianity as full-blown systems were absolutely antagonistic; that the Jewish dispensation was obsolete, antiquated, and must utterly fade before a nobler dispensation that was once for all to take its place. It is hard for us to realise the feelings of the Apostles at this great transition epoch, and yet it is well for us to do so, because their conduct is full of lessons specially suited for seasons of transition. The Apostles never seem to me more clearly under the direction of the Divine Spirit than in their whole course of action at this time. They proceeded in faith, but not in haste. They held firmly to the truths they had gained, and they waited patiently upon God, till the course of His providence showed them how to co-ordinate the old system with the new truths, -until He had taught them what parts of the ancient covenant should be dropped and what retained. Their conduct has instruction very suitable for the present age, when God is giving His Church fresh light on many a question through the investigations of science. Well, indeed, will it be for Christian people to have their hearts grounded, as the Apostles were, in a spirit of Divine love, knowing personally in whom they have believed; and then, strong in that inner revelation of God to the spirit, which surpasses in might and power all other evidences, they may patiently wait the evolution of His purposes. The prophetic declaration is true for every age, "He that believeth will not make haste."

The circumstances of the first apostolic miracle were simple enough. Peter and John were going up into the temple at the hour of the evening sacrifice. They were entering the temple by the gate well known to all dwellers at Jerusalem as the Beautiful Gate, and there they met the cripple whom they healed in the name and by the power of Jesus of Nazareth. The spot where this miracle was performed was familiar to the Jews of that day, though its precise locality is still a matter of controversy. Some hold that this Beautiful Gate was one described by Josephus in his "Wars of the Jews" (5:5, 3) as surpassingly splendid, being composed of Corinthian brass, and called the Gate of Nicanor. Others think that it was the gate Shushan, which stood in the neighbourhood of Solomons Porch; while others identify it with the gate Chulda, which led into the court of the Gentiles. It was most probably the first of these which was situated on the eastern side of the outermost court of the temple, looking towards the valley of Kedron. Here was gathered a crowd of beggars, such as then frequented the temples of the pagans as well as of the Jews, and such as still throng the approaches of Eastern and many Western churches. Out of this crowd one man addressed Peter and John, asking an alms. This man was well known to the regular worshippers in the temple. He was a cripple, and one long accustomed to haunt the same spot, for he was above forty years old. Peter replied to his prayer in the well-known words, "Silver and gold have I none, but what I have, that give I thee. In the name of Jesus of Nazareth, walk"; and then he performed one of the few miracles ascribed to the direct action of St. Peter. Here it may be asked, Why was this miracle of healing the cripple at the temple gate the only one recorded of those earliest signs and wonders wrought by apostolic hands? The answer seems to be threefold: this miracle was typical of the Churchs future work; it was the occasion of St. Peters testimony before the Sanhedrin; and it led up to the first persecution which the Jewish authorities raised against the Church.

Viewing the Acts of the Apostles as a type of what all Church history was to be, and a Divine exposition of the principles which should guide the Church in times of suffering as well as in times of action, we can see good and solid reasons for the insertion of this particular narrative. First, then, this miracle was typical of the Churchs work, for it was a beggar that was healed, and this beggar lay helpless and hopeless at the very doors of the temple. The beggar typified humanity at large. He was laid, indeed, in a splendid position, -before him was extended the magnificent panorama of hills which stood round about Jerusalem; above him rose the splendours of the building upon which the Herods had lavished the riches and wonders of their gorgeous conceptions, -but he was nothing the better for all this material grandeur till touched by the power which lay in the name of Jesus of Nazareth. And the beggar of the Beautiful Gate was in all these respects the fittest object for St. Peters earliest public miracle, because he was exactly typical of mankinds state. Humanity, Jew and Gentile alike, lay at the very gate of Gods temple of the universe. Men could discourse learnedly, too, concerning that sanctuary, and they could admire its beauteous proportions. Poets, philosophers, and wise men had treated of the temple of the universe in works which can never be surpassed, but all the while they lay outside its sacred precincts. They had no power to stand up and enter in, leaping, and walking, and praising God. It is very important, in this age of material civilisation and of intellectual advance, that the Church should insist vigorously upon the great truth taught by this miracle. The age of the Incarnation must have seemed to the men of that time the very acme of civilisation and of knowledge; and yet the testimony of all history and of all literature is that just then mankind was in the most deplorable state of moral and spiritual degradation. The witness of St. Paul in the first chapter of the Epistle to the Romans is amply borne out by the testimony, conscious and unconscious, of pagan antiquity. A writer of the last century, now to a great extent forgotten, Dr. Leland by name, investigated this point in the fullest manner in his great work on the necessity of a Divine revelation, demonstrating that mankind, even when highly civilised, educated, cultured, lies like a beggar at the door of the temple, till touched by the hand and power of the Incarnate God.

This miracle of healing the beggar was typical of the Churchs work again, because it was a beggar who thus received a blessing when the Church roused itself to the discharge of its great mission. The first man healed and benefited by St. Peter was a poor man, and the Churchs work has ever led her to deal with the poor, and to interest herself most keenly in their wellbeing. This first miracle is typical of Christian work, because Christianity is essentially the religion of the masses. At times, indeed, Christian teachers may have seemed to rank themselves on the side of power and riches alone; but then men should take good care to distinguish between the inconsistent conduct of Christian teachers and the essential principles of Christianity. The founder of Christianity was a carpenter, and its earliest benediction pronounced the blessedness of those that are poor in spirit, and ever since the greatest triumphs of Christianity have been gained amongst the poor. Christian hagiology, Christian legend, and Christian history alike, have combined to attest this truth. The Church calendar is decorated with lists of saints, some of them of very doubtful character, while others of them have stories connected with their careers full of meaning and rich with lessons for this generation. Thus, for instance, October 25th is the feast of a martyr, St. Crispin, from whom the great trade of shoemakers is designated. "The sons of St. Crispin" is a title going back to the earliest ages of the Churchs love. St. Crispin was a Roman senator, brought up and nourished amid all that luxury with which pagan Rome surrounded the children of the highest classes. Crispin became acquainted with the faith of the followers of the Carpenter of Nazareth amid the dire persecutions which marked the final struggle between Christianity and paganism under the Emperor Diocletian during the earliest years of the fourth century. He was baptised, and feeling that a life of gilded idleness was inconsistent with his Masters example, he resigned his place, position, and property, retired into Gaul, and there devoted himself to the trade of shoemaking, as being one which could be exercised in great quietness. Manual toil was at that time considered an occupation fitted only for slaves, for we ought never to forget that the dignity of labour is no human invention, nor is it part of the religions of nature. Nay, rather, the dignity of idleness was the doctrine of Greek and Roman paganism. St. Crispin recognised the great law of labour taught by Christ and taught by His Apostles, and became the most successful of shoemakers, preaching at the same time the gospel with such success that the persecutors selected him as one of their earliest victims in that district of Gaul where he resided. It has been just the same in every age. The true power of the Church has been ever displayed in preaching the gospel to the children of toil. An interesting example of this may be gathered from an age which we are apt to think specially dark. In mediaeval times the secular or parochial clergy became very lax and careless throughout these islands. The mendicant friars, the followers of St. Francis, came and settled everywhere in the slums of the great towns, devoting themselves to the work of preaching to the poor. And they speedily attained a marvellous power over men. The Franciscans in the thirteenth century were exactly like the early Methodists in the last century. Both societies placed their chapels among the abodes of want; there they laboured, and there they triumphed, because they worked in the spirit and power indicated by this first recorded miracle of the beggar healed at the temple gate. It will be a bad day for religion and for society when the Church ceases to be the Church and champion of the weak, the downtrodden, the destitute. Here, however, lies a danger. Its work in this direction must be done in no one-sided spirit. Christianity must never adopt the language or the tone of the mere agitator. I fear that some who now pose as specially the champions of the poor are missing that spirit of mental balance and fairness which will alone enable them to be Christian champions, because seeking to do justice unto all men. It is easy enough to flatter any class, rich or poor; and it is specially tempting to do so when the class so flattered chances to hold the reins of political power. It is very hard to render to all their due, shrinking not from telling the truth, even when unpleasant, and reproving the faults of those whose side we favour. A Christianity which triumphs through appeals to popular prejudices, and seeks a mere temporary advantage by riding on the crest of popular ignorance, is not the religion taught by Christ and His Apostles.

But yet, again, the conversion of this beggar was effected through his healing; and here we see a type of the Churchs future work. The Church, then, as represented by the Apostles, did not despise the body, or regard efforts after bodily blessing as beneath its dignity. Spiritual work went hand in hand with healing power. This has been a lesson which Christian people, at home and abroad, have been slow enough to learn. The whole principle, for instance, of medical missions is covered by this action on the part of the Apostles. For a long time the Church thought it was its solitary duty to preach the gospel by word of mouth, and it has only been in comparatively modern days that men have learned that one of the most powerful means of preaching the gospel was the exercise of the healing art; for surely if the gift of healing, conveyed from God by supernatural means, could be an effective help towards evangelistic work, the same gift of healing, conveyed from precisely the same source by natural channels indeed, but channels none the less truly Divine, can still be effective to the same great end. The Church should count no human interest beyond its sway, and should take the keenest interest and claim a living share in every portion of lifes work. At home or abroad the bodies of men are under her care as well as their souls, because bodies as well as souls have been redeemed by Jesus Christ, and both alike await their perfection and glorification through Jesus Christ. Schools, hospitals, sanitary and medical science, the dwellings and amusements of the people, trade, commerce, all should be the care of the Church, and should be based on Christs law, and carried out on Christian principles. The Incarnation of Christ has given a deeper meaning that he ever dreamt of to the pagan poets words, -

"Homo sum; humani nihil a me alienum puto."

We think, furthermore, that this miracle has been divinely recorded because it was the occasion of St. Peters testimony both to the people and to their rulers. Let us strive to realise the circumstances and the locality. Peter and John, going up to the temple, met this impotent beggar at the entrance to the Court of the Women, into which the Beautiful Gate led. Our modern notions about churches confuse all true conceptions concerning the temple. The vast majority of people, when they think of the temple, form to themselves an idea of a vast cathedral, when they ought instead to think of a large college, with square succeeding square and court following court. As Peter and John ascended the temple hill they came first to the Court of the Gentiles, which served as a market and in which a crowd of mendicants were assembled to solicit alms. Out of this Court of the Gentiles the Beautiful Gate led into the Court of the Women, which was reserved for the ordinary religious offices of the Jewish people. One of the beggars addressed the Apostles, soliciting a gift; whereupon the Apostles worked the miracle of healing. Upon this a crowd collected, attracted by the excited conduct of the man who had received such an unexpected blessing. They ran together after the manner of all crowds which assemble so easily and so rapidly in a city, and then hurrying into the cloister called Solomons Porch, which was a remnant of the ancient temple, heard the address of St. Peter. It must have been a spot filled with cherished memories for the Apostle. Every Jew naturally venerated this cloister, because it was Solomons; just as men in the grandest modern cathedral still love to point out the smallest relic of the original structure out of which the modern building new. At San Clemente, in Rome, the priests delight to show the primitive structure where they say St. Clement ministered about the year A.D. 100 At York the vergers will indicate far down in the crypt the fragments of the earliest Saxon church, which once stood where that splendid cathedral now rears its lofty arches. So, too, the Jews naturally cherished this link of continuity between the ancient and the modern temples. But for St. Peter this Solomons Porch must have had special memories over. and above the patriotic ideas that were linked with it. He could not forget that the very last feast of the Dedication which the Master had seen on earth, He walked in this porch, and there in His conversation with the Jews claimed an equality with the Father which led them to make an attempt on His life.

Here, then, it was that within twelve months the Apostle Peter makes a similar claim on his Masters behalf, in a discourse which extends from the twelfth to the twenty-sixth verse of the third chapter. That discourse has two distinct divisions. It sets forth, first, the claims, dignity, and nature of Christ, and then makes a personal appeal to the men of Jerusalem. St. Peter begins his sermon with an act of profound self-renunciation. When the Apostle saw the people running together, he answered and said, "Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we made this man to walk?" The same spirit of renunciation appears at an earlier stage of the miracle. When the beggar solicited an alms, Peter said: "Silver and gold have I none: but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk." One point is at once manifest when St. Peters conduct is compared with his Masters under similar circumstances. St. Peter acts as a delegate and a servant; Jesus Christ acted as a principal, a master, -the Prince of Life, as St. Peter calls Him in the fifteenth verse of this third chapter. The distinction between the miracles of Christ and the miracles of the Apostles declares the New Testament conception of Christs dignity and person. Compare, for instance, the narrative of the healing of the impotent man at the Pool of Bethesda, told in the fifth chapter of St. John, with that of the healing of the impotent man laid at the temple gate. Christ said, "Rise, take up thy bed, and walk." He made no appeal, He used no prayer, He invoked no higher name. He simply spake and it was done. The Apostle Peter, the rock-man, the leader of the apostolic band, takes the greatest care to assure the multitude that he had himself neither power nor efficacy in this matter, and that all the power lay in the name of Jesus Christ of Nazareth. Now, leaving aside for the moment any question of the truth or reality of these two miracles, is it not manifest from these two parallel cases that the New Testament writings place Jesus Christ on an exalted standpoint far above that of any human being whatsoever; in a position, in fact, which from the boldness and magnificence of its claims can only be fitly described in the language of the Nicene Creed as "God of God, Light of Light, Very God of Very God."

St. Peters words teach another lesson. They are typical of the spirit which should ever animate the Christian preacher or teacher. They turn the attention of his hearers wholly away from himself, and exalt Christ Jesus alone. And such has ever been and ever must be the secret of successful preaching. Self-consciousness, in fact, injures the effect of any kind of labour. The man who does not lose himself in his work, of Whatever kind - political, philanthropic, or religious-his work may be, but is everthinking of himself and the results of his actions upon his own prospects, can never become an enthusiast; and it is only enthusiasm and enthusiastic action which can really affect mankind. And surely the preacher of Christian truth who thinks of himself rather than of the great subject of his mission, who only preaches that he may be thought clever or eloquent, debases the Christian pulpit, and must be an awful failure in that day when God shall judge the secrets of men by Jesus Christ. St. Peter here, John the Baptist in still earlier days, ought to be the models for Christian teachers. Men came to the Baptist, did him homage, yielded him respect; but he pointed them from himself to Christ. He was a lamp, but Christ was the light; and the Baptists teaching reached its highest, noblest level when he turned his disciples gaze away from himself, saying, "Behold the Lamb of God, which taketh away the sin of the world." Let me, however, not be mistaken. I do not mean to say that a Christian teacher, whether writer or speaker, should never allow a single reflex thought as to his own performances to rise in his mind, should never desire to preach ably or eloquently. A man who could set up such a standard must be ignorant of human nature and of Scripture alike. One cannot, for instance, read St. Pauls Second Epistle to the Corinthians without noting how sorely he was touched by his own unpopularity amongst them and the successful machinations of his opponents. Daily experience will prove that no attainments in the spiritual life will prevent a man from valuing the esteem and recognition of his fellow men. But such a desire to please and be successful must be kept in stern control. It must not be the great object of a Christian. It must never lead him to keep back one jot or tittle of the counsel of God. The natural desire to please must be closely watched. It easily leads men to idolatry, to the installation of human fame, power, influence, gold, in the place of that Eternal Saviour whose worship ought to be the great end and the true life of the soul.

St. Peter, after his act of abnegation and self-humiliation, then proceeds to set forth the claims and to narrate the history of Jesus Christ, and in doing so enters into the particulars of His trial and condemnation, which he charges boldly home upon his listeners, who, as distinguished from his audience on the day of Pentecost, were most probably the permanent residents in Jerusalem. The Apostle narrates the events of our Lords trial just as we find them in the Gospels-His interviews with Pilate, the outcry of the people, the choice and character of Barabbas. He asserts His resurrection, and implies, without asserting, His ascension, by the words, "Whom the heavens must receive until the times of the restitution of all things." The primitive gospel of St. Peter was just like that taught by St. Paul, as he puts it forward in the fifteenth chapter of First of Corinthians, "Brethren, I declare unto you the gospel which I have received, how that Christ died for our sins according to the scriptures: and that He was buried, and that He rose again." The earliest message, proclaimed by St. Paul or St. Peter, was one and the same; it was a declaration of certain historical facts, and what it was then such it must ever remain. Whenever the historical facts are disbelieved, then men may speak beautifully of the spiritual ideas and the moral truths symbolised by Christianity, just as Hypatia and the Neo-Platonists of Alexandria could speak in picturesque language concerning the deep poetic meaning of the old pagan legends. Poetry and legends are, however, the veriest husks wherewith to support an immortal soul under the great trials of life; and when that day comes for any soul when the great historical facts set forth in the Creed are rejected, then Christianity may remain in name and appearance, but it will cease to be the gospel of joy and peace and comfort, for the human soul can only sustain itself in the supreme moments of sorrow, separation, and death by the solid realities of fact and truth.

St. Peter, again, in this sermon leaves us a type of what Christian sermons should be. He was plain-spoken, yet he was tender and sympathetic. He was plain-spoken. He does not hesitate to state the crimes of the Jews in the most vigorous language. God had glorified His servant Jesus, but they delivered Him up to the agents of the idolatrous Romans; they denied Him, desired a murderer to be granted in place of the Prince of Life; urged His death when even the Roman judge would have let Him go, -and all this they had done to the long-expected and long-desired Messiah. Peter is not wanting in plainness of speech. And the Christian teacher, whether clergyman or layman, whether a pastor in the pulpit, a teacher in the Sunday-school, or the editor of a newspaper at his desk, ought to cultivate and exercise the same Christian boldness and courage. The true Christian ideal will be attained by following St. Peters example on this occasion. He combined boldness and prudence, courage and gentleness. He spoke the truth in all honesty, but he did not adopt an attitude or use language which would arouse unnecessary opposition. What courtesy, what sympathetic, charitable politeness is manifest in St. Peters excuse, which he offers in the course of his sermon for the Jews, rulers and people alike! "And now, brethren, I wot that through ignorance ye did it, as did also your rulers." Some men think that prudence is an idea which should never enter the head of a messenger of Christ, though no one impressed more frequently the necessity of that great virtue than did the Master, for He knew how easily imprudence may undo all the good that faithfulness might otherwise attain. Wisdom like the serpents, gentleness like the doves, was Christs own rule for His Apostles. Boldness, and courage, and honesty, are blessed things, but they should be guided and moderated by charity. Earthly motives easily insinuate themselves into every mans heart, and when a man feels urged on to declare some unpleasant truth, or to raise a violent and determined opposition, he should search diligently, lest that while he imagines himself following a heavenly vision and obeying a Divine command, he should be only yielding to mere human suggestions of pride, or partisanship, or uncharitableness.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:1-11 Jesus’ promise that his disciples would do even greater works than he had done (John 14:12; see Mark 16:20) was fulfilled in the signs, wonders, and mighty works of the apostles (Acts 2:43; 5:12; 8:4-8). Here, Peter clearly exercised the power to heal in the name of Jesus Christ the Nazarene (3:6, 16). The cure was instant and undeniable (3:8), resulting in the man’s praising God (3:8-9; cp. 2:47; 16:25; Luke 2:20; 17:15-18; 18:43; 19:37; 24:53). This is the first of many demonstrations of divine power given to disciples in Acts (Acts 4:24-31; 5:12; 6:8; 8:6; 9:33-42; 28:8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 3:1. Ἐπὶ τὸ αὐτὸ, together) This being put in the beginning, emphatically signifies the union (joining) together of Peter and John.[25] Hesychius remarks, ἐπὶ τὸ αὐτὸ, i.e. ὁμοῦ, εἰς τὸν αὐτὸν τόπον.—Πέτρος) Others have written Πετρος δὲ, supposing that ἐπὶ τὸ αὐτὸ should be joined with the preceding words [ch. Act 2:47]. More conveniently, others, though of a later date, have inserted δὲ after ἐπὶ τὸ αὐτό. The short reading without the δὲ, is the mean between the extremes [the starting-point from which the others have departed, one on the one side, the other on the other], and the ancient reading.—[τὴν ὥραν τῆς προσευχῆς, the hour of prayer) It is right that public prayers should be frequented even by men who are adult, and in higher positions of honour than most men.—V. g.]—τὴν ἐννάτην, the ninth) the wonted hour, suited for prayer, on account of soberness [the mind not being heavy, as it is apt to be after meals], before supper: ch. Act 10:3. [This is our three o’clock in the afternoon. He who would accustom himself to collect his thoughts at that time, and to apply himself to (to find time for) prayer, would derive no common profit from the practice. There is no difference as to time, regarded in itself. But it is a proof of choice obedience to cut short or interrupt labour, when we are in the height of business, for such a purpose. It was about mid-day that Peter prayed in private: ch. Act 10:9.—V. g.]

[25] Lachm., after the oldest MSS. ABC Vulg. Memph. Theb. Lucif. 199, puts ἐπὶ τὸ αὐτὸ at the end of the last verse of ch. 2, and reads in ch. Act 3:1, Πέτρος δέ. But Tisch., with Ee Syr. and Rec. Text, puts them at the beginning of ch. 3. Ἐπὶ τὸ αὐτὸ δέ.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_3:1. After the description of the first peaceful and prosperous life of the church, Luke now, glancing back to Act_2:43, singles out from the multitude of apostolic τέρατα κ. σημεῖα that one with which the first persecution was associated.

ἐπὶ τὸ αὐτό] here also in a local reference (see on Act_1:15; comp. LXX: 2Sa_2:13; Joseph. Antt. xvi. 8. 6); not merely at the same time and for the same object, but also in the same way, i.e. together, יַחְדָּיו, 2 Sam. l.c. Prominence is here given to the united going to the temple and the united working, directing special attention to the keeping together of the two chief apostles.

ἀνέβαινον] they were in the act of going up.

ἐπὶ τὴν ὥραν τῆς προσευχῆς] ἐπί, used of the definition of time, in so far as a thing extends to a space of time; see on Mar_15:1; Nägelsb. on the Iliad, p. 284, ed. 3. Hence: during the hour, not equivalent to περὶ τὴν ὥραν (Alberti, Obss., Valckenaer, Winer, and many others). Concerning the three hours of prayer among the Jews: the third (see on Act_2:15), the sixth (noon), and the ninth (that of the evening sacrifice in the temple), see Lightfoot, Schoettgen, and Wetstein, in loc. Comp. Act_10:3; Act_10:9.

The Attic mode of writing ἐνάτην is decidedly attested in the Book of Acts.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 3:1 . St. Luke selects out of the number of τέρατα καὶ σημεῖα the one which was the immediate antecedent of the first persecution. “Non dicitur primum hoc miraculum fuisse, sed fuit, quanquam unum e multis, ipso loco maxime conspicuum,” Blass, as against Weiss, Hilgenfeld, Feine. ἀνέβαινον , cf. Luk 18:10 . “Two men went up into the Temple to pray,” i.e. , from the lower city to Mount Moriah, the hill of the Temple, “the hill of the house,” on its site see “Jerusalem,” B.D. 2 . The verb is in the imperfect, because the Apostles do not enter the Temple until Act 3:8 . St. Chrysostom comments: Πέτρος καὶ Ἰωάννης ἦσαν καὶ τὸν Ἰησοῦν εἶχον μέσον , Mat 18:20 . ἐπὶ τὴν ὥραν τῆς προσευχῆς , not during or about , but marking a definite time, for the hour, i.e. , to be there during the hour sometimes the words are taken to mean “towards the hour”: see Plummer on Luk 10:35 (so apparently Weiss). Page renders “for, i.e. , to be there at the hour” (so Felten, Lumby). In going thus to the Temple they imitated their Master, Mat 26:55 . τὴν ἐνάτην , i.e. , 3 P.M., when the evening sacrifice was offered, Jos., Ant. , xiv., 4, 3. Edersheim points out that although the evening sacrifice was fixed by the Jews as “between the evenings,” i.e. , between the darkness of the gloaming and that of the night, and although the words of Psa 134 , and the appointment of Levite singers for night service, 1Ch 9:33 ; 1Ch 23:30 , seem to imply an evening service, yet in the time of our Lord the evening sacrifice commenced much earlier, The Temple; its Ministry and Services , pp. 115, 116. According to Schürer, followed by Blass who appeals to the authority of Hamburger, there is no ground for supposing that the third, sixth, and ninth hours of the day were regular stated times for prayer. The actual times were rather (1) early in the morning at the time of the morning sacrifice (see also Edersheim, u. s. , p. 115); (2) in the afternoon about the ninth hour (three o’clock), at the time of the evening sacrifice; (3) in the evening at sunset ( Jewish People , div. ii., vol. i., 290, E.T.). The third, sixth, and ninth hours were no doubt appropriated to private prayer, and some such rule might well have been derived from Psa 55:7 ; cf. Dan 6:11 . This custom of prayer three times a day passed very early into the Christian Church, Didache 1 , viii. 3. To Abraham, Isaac and Jacob the three daily times of prayer are traced back in the Berachoth , 26 b ; Charles, Apocalypse of Baruch , p. 99.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Act 3:1-10. HEALING OF THE LAME MAN AT THE BEAUTIFUL GATE OF THE TEMPLE

1. Πέτρος δέ. In accordance with the change made in the last verse of chap. 2.

1. ἀνέβαινον, were going up. The verb is in the imperfect tense and to render it exactly adds much to the vividness of the narrative. On the close attachment always seen between Peter and John, Chrysostom observes, παντάχου φαίνονται οὗτοι πολλὴν ἔχοντες πρὸς ἀλλήλους ὁμόνοιαν. τούτῳ νεύει ὁ Πέτρος. ὁμοῦ εἰς τὸν τάφον ἔρχονται οὗτοι. περὶ αὐτοῦ φησὶν τῷ Χριστῷ, οὗτος δὲ τί;

The Temple stood above the city on Mt Moriah.

τὸ ἱερόν. While earnestly labouring for the spread of Christ’s teaching, they did not cast off their regard for that schoolmaster which had been appointed to bring men to Christ.

ἐπί. The preposition indicates the period of time towards which their movement tended, and may be well rendered for the hour, &c. They were on their way, and would get there at the time appointed for prayer. This is not the most common use of ἐπὶ with the accusative of time. It more frequently denotes that space of time over which any action is extended. Cf. Act 13:31 ἐπὶ ἡμέρας πλείους = during many days. See Winer-Moulton, pp. 508, 509.

We read in Scripture of three specified hours of prayer in accordance with which the Psalmist speaks of his own custom (Psa 55:17), ‘Evening, and morning, and at noon will I pray.’ And in like manner Daniel prayed ‘three times a day’ (Dan 6:10). Cf. also ‘The Teaching of the twelve Apostles,’ chap. 8, τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε. The hour of morning prayer was the third hour, and Peter went up to the housetop to pray (Act 10:9) about the sixth hour, which was noon, and the evening prayer was this to which Peter and John were going up.

ἐνάτην. This orthography has the support of much authority. See Tischendorf’s Prolegomena, p. 49, ed. 7.

At the Equinox the ninth hour would be three o’clock in the afternoon, but when the daylight was longer it would be later, so that if there were 18 hours’ day and 6 hours of darkness, each hour of the day would be an hour and a half long, and the hours of the night only half an hour each. At such time the ninth hour would be at half-past four. See Act 2:15 note.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap. 3:1-10] Healing of a lame man by Peter at the gate of the Temple.

1.] ἀνέβαινον, were going up.

τὴν ἐνάτην] See ch. 10:3, 30.

τὴν ὥραν τῆς πρ. generic;—τὴν ἐν., specific. There were three hours of prayer; those of the morning and evening sacrifice, i.e. the third and ninth hours, and noon. See Lightfoot and Wetst. in loc.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Christ in healing a man that was born lame, and well known to all men, both in place and time very famous, by the hands of his Apostles, doth partly confirm them which believed, and partly also calleth others to believe.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We were told in general (Act 2:43) that many signs and wonders were done by the apostles, which are not written in this book; but here we have one given us for an instance. As they wrought miracles, not upon every body as every body had occasion for them, but as the Holy Spirit gave direction, so as to answer the end of their commission; so all the miracles they did work are not written in this book, but such only are recorded as the Holy Ghost thought fit, to answer the end of this sacred history.

I. The persons by whose ministry this miracle was wrought were Peter and John, two principal men among the apostles; they were so in Christ's time, one speaker of the house for the most part, the other favourite of the Master; and they continue so. When, upon the conversion of thousands, the church was divided into several societies, perhaps Peter and John presided in that which Luke associated with, and therefore he is more particular in recording what they said and did, as afterwards what Paul said and did when he attended him, both the one and the other being designed for specimens of what the other apostles did.

Peter and John had each of them a brother among the twelve, with whom they were coupled when they were sent out; yet now they seem to be knit together more closely than either of them to his brother, for the bond of friendship is sometimes stronger than that of relation: there is a friend that sticks closer than a brother. Peter and John seem to have had a peculiar intimacy after Christ's resurrection more than before, Joh 20:2. The reason of which (if I may have liberty to conjecture) might be this, that John, a disciple made up of love, was more compassionate to Peter upon his fall and repentance, and more tender of him in his bitter weeping for his sin, than any other of the apostles were, and more solicitous to restore him in the spirit of meekness, which made him very dear to Peter ever after; and it was good evidence of Peter's acceptance with God, upon his repentance, that Christ's favourite was made his bosom friend. David prayed, after his fall, Let those that fear thee turn unto me, Psa 119:79.

II. The time and place are here set down. 1. It was in the temple, whither Peter and John went up together, because it was the place of concourse; there were the shoals of fish among which the net of the gospel was to be cast, especially during the days of pentecost, within the compass of which we may suppose this to have happened. Note, It is good to go up to the temple, to attend on public ordinances; and it is comfortable to go up together to the temple: I was glad when they said unto me, Let us go. The best society is society in worshipping God. 2. It was at the hour of prayer, one of the hours of public worship commonly appointed and observed among the Jews. Time and place are two necessary circumstances of every action, which must be determined by consent, as is most convenient for edification. With reference to public worship, there must be a house of prayer and an hour of prayer: the ninth hour, that is, three o'clock in the afternoon, was one of the hours of prayer among the Jews; nine in the morning and twelve at noon were the other two. See Psa 55:17; Dan 6:10. It is of use for private Christians so far to have their hours of prayer as may serve, though not to bind, yet to remind conscience: every thing is beautiful in its season.

III. The patient on whom this miraculous cure was wrought is here described, Act 3:2. He was a poor lame beggar at the temple gate. 1. he was a cripple, not by accident, but born so; he was lame from his mother's womb, as it should seem, by a paralytic distemper, which weakened his limbs; for it is said in the description of his cure (Act 3:7), His feet and ankle bones received strength. Some such piteous cases now and then there are, which we ought to be affected with and look upon with compassion, and which are designed to show us what we all are by nature spiritually: without strength, lame from our birth, unable to work or walk in God's service. 2. He was a beggar. Being unable to work for his living, he must live upon alms; such are God's poor. He was laid daily by his friends at one of the gates of the temple, a miserable spectacle, unable to do any thing for himself but to ask alms of those that entered into the temple or came out. There was a concourse, - a concourse of devout good people, from whom charity might be expected, and a concourse of such people when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to beg. He would not have been laid there, and laid there daily, if he had not been used to meet with supplies, daily supplies there. Note, Our prayers and our alms should go together; Cornelius's did, Act 10:4. Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray; it is a pity that common beggars at church doors should any of them be of such a character as to discourage charity; but they ought not always to be overlooked: some there are surely that merit regard, and better feed ten drones, yea, and some wasps, than let one bee starve. The gate of the temple at which he was laid is here named: it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Lightfoot observes that this was the gate that led out of the court of the Gentiles into that of the Jews, and he supposes that the cripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles. But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the divine Majesty vouchsafed to dwell; and it was no diminution to the beauty of this gate that a poor man lay there begging. 3. He begged of Peter and John (Act 3:3), begged an alms; this was the utmost he expected from them, who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks ago that the blind and the lame came to Christ in the temple, and were healed there, Mat 21:14. And why might not he have asked more than an alms, if he knew that Peter and John were Christ's messengers, and preached and wrought miracles in his name? But he had that done for him which he looked not for; he asked an alms, and had a cure.

IV. We have here the method of the cure.

1. His expectations were raised. Peter, instead of turning his eyes form him, as many do from objects of charity, turned his eyes to him, nay, he fastened his eyes upon him, that his eye might affect his heart with compassion towards him, Act 3:4. John did so too, for they were both guided by one and the same Spirit, and concurred in this miracle; they said, Look on us. Our eye must be ever towards the Lord (the eye of our mind), and, in token of this, the eye of the body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not to be bidden twice to look on the apostles; for he justly thought this gave him cause to expect that he should receive something form them, and therefore he gave heed to them, Act 3:5. Note, We must come to God both to attend on his word and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven and expect to receive benefit by that which God speaks thence, and an answer of peace to the prayers sent up thither. I will direct my prayer unto thee, and will look up.

2. His expectation of an alms was disappointed. Peter said, "Silver and gold have I none, and therefore none to give thee;" yet he intimated that if he had had any he would have given him an alms, not brass, but silver or gold. Note, (1.) It is not often that Christ's friends and favourites have abundance of the wealth of this world. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but this was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according tot he intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many who are well inclined to works of charity are yet not in a capacity of doing any thing considerable, while others, who have wherewithal to do much, have not a heart to do any thing.

3. His expectations, notwithstanding, were quite outdone. Peter had not money to give him; but, (1.) He had that which was better, such an interest in heaven, such a power from heaven, as to be able to cure his disease. Note, Those who are poor in the world may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of possessing which is infinitely better than silver and gold; the merchandise and gain of it are better, Job 28:12, etc.; Pro 3:14, etc. (2.) He gave him that which was better - the cure of his disease, which he would gladly have given a great deal of silver and gold for, if he had had it, and the cure could have been so obtained. This would enable him to work for his living, so that he would not need to beg any more; nay, he would have to give to those that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God's favour, and would put a greater honour upon him, than thousands of gold and silver could. observe, When Peter had no silver and gold to give, yet (says he) such as I have I give thee. Note, Those may be, and ought to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity; those who have not silver and gold have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick, and if they be not, as there is occasion, neither would they give to them if they had silver and gold. As every one hath received the gift, so let him minister it. Let us now see how the cure was wrought. [1.] Christ sent his word, and healed him (Psa 107:20); for healing grace is given by the word of Christ; this is the vehicle of the healing virtue derived from Christ. Christ spoke cures by himself; the apostles spoke them in his name. Peter bids a lame man rise up and walk, which would have been a banter upon him if he had not premised in the name of Jesus Christ of Nazareth: "I say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him." He calls Christ Jesus of Nazareth, which was a name of reproach, to intimate that the indignities done him on earth served but as a foil to his glories now that he was in heaven. "Give him what name you will, call him if you will in scorn Jesus of Nazareth, in that name you shall see wonders done; for, because he humbled himself, thus highly was he exalted." He bids the cripple rise up and walk, which does not prove that he had power in himself to do it, but that if he attempt to rise and walk, and, in a sense of his own impotency, depend upon a divine power to enable him to do it, he shall be enabled; and by rising and walking he must evidence what that power has wrought upon him; and then let him take the comfort, and let God have the praise. Thus it is in the healing of our souls, which are spiritually impotent. [2.] Peter lent his hand, and helped him (Act 3:7): He took him by the right hand, in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure; but it was a sign, plainly intimating the help he should receive from God, if he exerted himself as he was bidden. When God by his word commands us to rise, and walk in the way of his commandments, if we mix faith with that word, and lay our souls under the power of it, he will give his Spirit to take us by the hand, and lift us up. If we set ourselves to do what we can, God has promised his grace to enable us to do what we cannot; and by that promise we partake of a new nature, and that grace shall not be in vain; it was not here: His feet and ankle-bones received strength, which they had not done if he had not attempted to rise, and been helped up; he does his part, and Peter does his, and yet it is Christ that does all: it is he that puts strength into him. As the bread was multiplied in the breaking, and the water turned into wine in the pouring out, so strength was given to the cripple's feet in his stirring them and using them.

V. Here is the impression which this cure made upon the patient himself, which we may best conceive of if we put our soul into his soul's stead. 1. He leaped up, in obedience to the command, Arise. He found in himself such a degree of strength in his feet and ankle-bones that he did not steal up gently, with fear and trembling, as weak people do when they begin to recover strength; but he started up, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. The incomes of strength were sudden, and he was no less sudden in showing them. He leaped, as one glad to quit the bed or pad of straw on which he had lain so long lame. 2. He stood, and walked. He stood without either leaning or trembling, stood straight up, and walked without a staff. He trod strongly, and moved steadily; and this was to manifest the cure, and that it was a thorough cure. Note, Those who have had experience of the working of divine grace upon them should evidence what they have experienced. Has God put strength into us? Let us stand before him in the exercises of devotion; let us walk before him in all the instances of a religious conversation. Let us stand up resolutely for him, and walk cheerfully with him, and both in strength derived and received form him. 3. He held Peter and John, Act 3:11. We need not ask why he held them. I believe he scarcely knew himself: but it was in a transport of joy that he embraced them as the best benefactors he had ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him what God had done for him by them. Thus he testified his affection to them; he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed love those whom he made instruments of their healing, and see the need of their further help. 4. He entered with them into the temple. His strong affection to them held them; but it could not hold them so fast as to keep them out of the temple, whither they were going to preach Christ. We should never suffer ourselves to be diverted by the utmost affectionate kindnesses of our friends from going in the way of our duty. But, if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temple, whence he had been so long kept by his weakness and his begging: like the impotent man whom Christ cured, he was presently found in the temple, Joh 5:14. He went into the temple, not only to offer up his praises and thanksgivings to God, but to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ should earnestly desire to grow in their acquaintance with Christ. 5. He was there walking, and leaping, and praising God. Note, The strength God has given us, both in mind and body, should be made us of to his praise, and we should study how to honour him with it. Those that are healed in his name must walk up and down in his name and in his strength, Zac 10:12. This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled (Isa 35:6): Then shall the lame man leap as a hart. Now that this man was newly cured he was in this excess of joy and thankfulness. All true converts walk and praise God; but perhaps young converts leap more in his praises.

VI. How the people that were eye-witnesses of this miracle were influenced by it we are next told. 1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the beautiful gate of the temple, Act 3:10. He had sat there so long that they all knew him; and for this reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, Joh 9:9, Joh 9:18. They now saw him walking, and praising God (Act 3:9), and perhaps took notice of a change in his mind; for he was now as loud in praising God as he had before been in begging relief. The best evidence that it was a complete cure was that he now praised God for it. Mercies are then perfected, when they are sanctified. 2. They were astonished at it: They were filled with wonder and amazement (Act 3:10); greatly wondering, Act 3:11. They were in an ecstasy. There seems to have been this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were much more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end. 3. They gathered about Peter and John: All the people ran together unto them in Solomon's porch: some only to gratify their curiosity with the sight of men that had such power; others with a desire to hear them preach, concluding that their doctrine must needs be of divine origin, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple; or, some cloisters or piazzas which Herod had erected upon the same foundation upon which Solomon had built the stately porch that bore his name, Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER III.

Peter and John go to the temple at the hour of prayer, and heal

a man who had been lame from his mother's womb, 1-8.

The people are astonished, and the apostles inform them that it

was not by their own power they had healed the man, but through

the power of Jesus of Nazareth, whom they had crucified, 9-16.

Peter both excuses and reproves them, and exhorts them to

repentance, 17-21.

Shows that in Jesus Christ the prophecy of Moses was fulfilled;

and that all the prophets testified of Jesus and his salvation,

22-24;

and that, in him, the covenant made with Abraham is fulfilled;

and that Christ came to bless them by turning them away from

their iniquities, 25, 26.

NOTES ON CHAP. III.

Verse 1. Peter and John went up together] The words επιτοαυτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, Ac 2:47, are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not together, which really makes no sense here, but at that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter.

At the hour of prayer] This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o'clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See Clarke on Ac 2:15.

It appears that there were three hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, Ps 55:17: EVENING and MORNING, and at NOON, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The THIRD hour, Ac 2:15, answering, as we have already seen, to nearly our nine o'clock in the morning; the SIXTH hour, Ac 10:9, answering to about twelve with us; and the NINTH hour, mentioned in this verse, and answering to our three in the afternoon.

The rabbins believed that Abraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening: for which they quote several scriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchum, made a more natural division. Men should pray,

1. When the sun rises;

2. when the sun has gained the meridian;

3. when the sun has set, or passed just under the horizon.

At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of prayer will infallibly grow in grace, and in the knowledge of Jesus Christ our Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. We saw before that many signs were showed by the hands of the apostles; now Luke reciteth one of many for example’s sake, after his common custom; namely, that a lame man, which was lame of his feet from his mother’s womb, was perfectly restored to his limbs. And he doth diligently gather all the circumstances which serve to set forth the miracle. If it had been that his legs had been out of joint, or if it had been some disease coming by some casualty, it might have been the more easily cured. But the default of nature could not have been so easily redressed. When as he saith that he was carried, we gather thereby that it was no light halting, but that this man did lie as if his legs had been dead. Forasmuch as he was wont daily to ask alms, hereby all the people might the better know him. In that being healed, he walked in the temple at the time of prayer, this served to spread abroad the fame of the miracle. Furthermore, this doth not a little set forth the same, that being lifted up and set upon his feet, he leapeth up therewithal, and walketh joyfully.

Went up together Because these words, επι το αυτο, doth no more signify place than time, this latter sense seemeth better to agree with the text of Peter, yet, because it is of no great importance, I leave it indifferent. That it is called the ninth hour of prayer, when as the day began to draw towards night. For seeing the day from the rising of the sun unto the going down thereof had twelve hours, as I have said elsewhere, all that time was divided into four parts. So that by the ninth is meant the last portion of the day; as the first hour did continue unto the third, the third unto the sixth, the sixth unto the ninth. Hence may we gather, by a probable conjecture, that that hour was appointed for the evening sacrifice. Furthermore, if any man ask, whether the apostles went up into the temple that they might pray according to the rite of the law, I do not think that that is a thing so likely to be true, as that they might have better opportunity to spread abroad the gospel. And if any man will abuse this place, as if it were lawful for us to use and take up superstitious worshippings, whilst that we are conversant amongst the ignorant and weak, his reason shall be frivolous. The Lord appointed that the Jews should offer sacrifice morning and evening, (Exodus 29:41.) By this exercise were they taught to begin and end the day with calling upon the name of God, and with worshipping him, (Numbers 28:2.) Therefore Peter and John might freely come into the temple, which was consecrated to God; neither did they pollute themselves, seeing they called upon the God of Israel, that they might thereby declare their godliness. First, in that the Lord would have the older people to observe the appointed hours, we gather thereby that the Church cannot be without certain discipline. And even at this day, were it profitable for us to have such meetings daily, unless our too [too] much sluggishness did let us. And whereas the apostles go up at that hour, hereby we gather that we must foreslow [neglect] no opportunity that is offered us for the furtherance of the gospel.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

Ver. 1. At the hour of prayer] The Jews had their stata precibus tempora, set hours of prayer. See Psa 55:17; Dan 6:10; Act 10:3; Act 10:30.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Peter and John went up ... - In Luk 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Act 2:46, it is clear that all the disciples were accustomed daily to resort to the temple for devotion. Whether they joined in the sacrifices of the temple-service is not said; but the thing is not improbable. This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were to leave the temple, and they would naturally resort there with their countrymen to worship the God of their fathers. In the previous chapter Act 2:43 we are told in general that many wonders and signs were done by the hands of the apostles. From the many miracles which were performed, Luke selects one of which he gives a more full account, and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest people, and did not intend to deceive.

Into the temple - Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. See the notes on Mat 21:12.

At the hour of prayer ... - The Jewish day was divided into twelve equal parts; of course, the ninth hour would be about three o’clock p. m. This was the hour of evening prayer. Morning prayer was offered at nine o’clock. Compare Psa 55:17; Dan 6:10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To the temple. Though the Jewish ceremonies wee shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer. (Witham) --- The ninth hour, that is, about three in the afternoon. But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter. (Menochius) --- The custom of praying three times in the day, is ancient among the Jews. Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his knees before the Lord. The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening. It is indeed not a precept, but a religious observation, to which she invites all her children. See St. Clement of Alexandria, Constit. lib. vii. chap. 24.; Tertullian, de Jejuniis, &c. --- In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation. At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer. The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day. They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Went up together into the temple; not to communicate with the Jews in their worship, which was now antiquated, but that they might have a larger field to sow the seed of the gospel into; and therefore it was most probably upon some sabbath or festival day, and not unlikely in the evening of that great day of Pentecost (of which in the former chapter).

At the hour of prayer: that God must be worshipped, and daily prayed unto, the law of nature and positive law of God requires; but, says Maimonides, there is no obligation by virtue of any command of God, unto any number of prayers, nor to any certain prayers, nor to any definite time of prayer. Howsoever, they did usually pray thrice a day, and thought each of those three times recommended unto them by one of the patriarchs, Abraham, Isaac, and Jacob. Howsoever, the time of offering up the morning and evening sacrifice was recommended or commanded by God, as a time of prayer; a sacrifice being an actual prayer, as the other is real or verbal.

The ninth hour; about three o’clock in the afternoon, the time of the evening sacrifice.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Lame Man Healed

1-26. Healing of the lame man. Speech of Peter. St. Luke here singles out from the multitude of 'wonders and signs done by the Apostles' (Act_2:43), the one which led to the first persecution.

1. The ninth hour] The hours of prayer were the third (Act_2:15), when the morning sacrifice was offered; the sixth (noon); and the ninth, the time of the evening sacrifice.

2. Beautiful] This gate was of Corinthian brass. It faced the E., and its proper name was the Gate of Nicanor. 'Its height was fifty cubits, and its doors were forty cubits, and it was adorned in a more costly manner, having much richer and thicker plates of silver and gold than the others' (Josephus).

6. In the name] i.e. by the power of Jesus Christ. It is significant that, whereas Jesus worked miracles in His own name, the Apostles only did so in dependence on Him.

11. Solomon's] see on Joh_10:23, and cp. Act_5:12.

12-26. Peter's Speech. Peter affirms that the miracle has been performed through faith in Jesus, who, though crucified, was truly the Messiah, as was shown by His Resurrection. The Apostle takes a lenient view of the conduct of the Jews in the crucifixion of Jesus, attributing it to ignorance; and he calls them to repentance, stating that the gospel must first be preached to them, before it is carried to the rest of mankind.

13. Hath glorified] viz. by raising Him from the dead, seating Him at His right hand, and enduing Him with almighty power, of which the miracle upon the lame man is a proof.

His Son] or, 'Child.' But many recent authorities render, 'His Servant,' supposing that Jesus is here identified with the 'Servant of Jehovah' in Isaiah 40-66.

14. The Holy One and the Just] a strong affirmation of the sinlessness of Jesus: cp. Joh_6:69; (RV), 'We have believed and know that thou art the Holy One of God.'

15. The Prince of life] i.e. the Author of eternal life: cp. Joh_3:16; Joh_11:25. The word translated 'Prince' occurs again, Act_5:31, 'a Prince and a Saviour'; Heb_2:10, 'the Captain of their salvation'; Heb_12:2, 'the Author of our faith.' The divinity of Jesus is implied in the fact that He is the author of life: cp. Joh_1:4; Joh_11:25; 1Jn_1:2.

16. His name] virtually His Power.

18. Should suffer] see especially Psalms 22 Isa_50:6 and Isa_53:5; Dan_9:26. Our Lord Himself found intimations of His sufferings in the OT., Luk_24:26; Joh_13:18, etc.

19. When the times of refreshing] RV 'that so there may come seasons of refreshing from the presence of the Lord, and that he may send the Christ who hath been appointed for you, even Jesus.' The idea that the Second Coming of Christ may be hastened or retarded by the conduct of the chosen people or of the Church, is also expressed in 2Pe_3:12; (RM). The Jews believed that just before the coming of the Messiah Israel would be involved in terrible sufferings, and that from these the Messiah would relieve them, thus bringing 'seasons of refreshing from the presence of the Lord.'

21. Whom the heaven must receive] i.e. retain. This rendering is better than the alternative one, 'who must hold the heaven in possession.' Restitution of all things] In Mat_17:11 a restitution of all things by Elijah is mentioned, in preparation for the first coming of Christ. The restitution here spoken of is the restoration of the whole universe to its original and intended perfection, which will take place when Christ comes again. It is the same as 'the regeneration' of creation spoken of by Christ, Mat_19:23 as 'the new heavens and new earth' of 2Pe_3:13; Rev_21:1 and as 'the redemption' of the body and of the physical creation of Rom_8:18-23. Since the world began] The first such prophecy is Gen_3:15, immediately after the Fall; and St. Peter not unfairly assumes that all the prophets, even those whose utterances have not been transmitted to us, looked forward to the coming of a Redeemer, and the final restoration of all things.

22. Moses] see Deu_18:15-19 : and cp. Act_7:37. In Dt the prophet is to be understood collectively of the line of great prophets which began with Samuel. But it received its chief fulfilment in Jesus Christ; and to Him alone do the words 'like unto me,' and 'every soul which will not hear that prophet shall be destroyed,' strictly apply.

25. Unto Abraham] see Gen_12:3; Gen_18:18; Gen_22:18; Gen_26:4; Gen_28:14; Gal_3:8.

26. Unto you first] and afterwards to the Gentiles (Luk_24:47; Act_1:8). St. Peter, as these words show, already contemplated the conversion of the Gentiles. Son] or 'Servant': see Act_3:13.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

The ninth hour - The Jews divided the time from sunrise to sunset into twelve hours; which were consequently of unequal length at different times of the year, as the days were longer or shorter. The third hour therefore was nine in the morning; the ninth, three in the afternoon; but not exactly. For the third hour was the middle space between sunrise and noon; which, if the sun rose at five, (the earliest hour of its rising in that climate,) was half an hour after eight: if at seven (the latest hour of its rising there) was half an hour after nine. The chief hours of prayer were the third and ninth; at which seasons the morning and evening sacrifices were offered, and incense (a kind of emblem representing prayer) burnt on the golden altar.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

saved

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Healing of the Lame Man.

The lame beggar:

v. 1. Now Peter and John went up together into the Temple at the hour of prayer, being the ninth hour.

v. 2. And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the Temple which is called Beautiful, to ask alms of them that entered into the Temple;

v. 3. who, seeing Peter and John about to go into the Temple, asked an alms.

Of the many signs and wonders which the apostles performed for the confirmation of their teaching, chap. 2:43, Luke here narrates one which stands out from the rest by virtue of the amount of attention it attracted. The disciples, after the ascension of Christ and even after the Day of Pentecost, did not abandon the usages of the Jewish religion which did not conflict with the teaching of Jesus. (So also Luther, with conservative tact, did not permit iconoclastic tendencies to direct his reformatory labors.) As before, they observed the Jewish hours of prayer. At the ninth hour, that is, at three o’clock in the afternoon, the time of the evening sacrifice, Peter and John went up into the Temple to pray. At that time the prayers of the believers were wafted upwards as incense sweet in the nostrils of God, and the lifting up of their hands accompanied the bringing of the evening sacrifice. But when the two apostles arrived at the Temple, they were halted by a peculiar circumstance. A certain man, who had been lame from his birth, and could in no way walk, but had to be carried about from one place to another, was daily placed by some friends or acquaintances at that gate of the Temple which was known as "The Beautiful," there to follow his profession as beggar by soliciting alms from the visitors to the Temple. The Temple itself was situated on an eminence overlooking the city, whence the apostles were obliged to go up to visit its courts and halls. "Either the gate that opened out of the Court of the Women to the eastward, or the one between the Court of the Women and the Court of Israel (it is uncertain which one) had been given by one Nicanor and was of fine Corinthian bronze. It was sometimes called ’The Gate Beautiful’ and sometimes ’Nicanor’s Gate. "It was by this gate, and so near the treasury where people were devoting their money to religion, that Peter and John found the lame man begging." The lame man had probably seen Peter and John often, but this was the occasion on which the Lord wanted to show him an act of especial mercy. He looked at the two apostles as they were about to enter, and asked to receive an alms from them.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The remarkable diligence and industry of St. Peter and the other apostles in preaching the gospel of Jesus Christ.

At the third hour of the day on the feast of Pentecost, that is, at nine o’clock in the morning, St. Peter preached a sermon, Act 2:14 which by the blessing of the Holy Spirit accompanying it, converted three thousand souls. Here at three o’clock in the afternoon on the same day, (as the learned Dr. Lightfoot notes) he preached a second sermon, which converts five thousand more. This affords at once a good precedent, and a good encouragement to the apostles successors, the ministers of Christ, to the end of the world, for the preaching twice upon the Lord’s day: If, in the room of three and five thousand souls, we be instrumental for the conversion of one single soul, it is infinitely worth the indefatigable pains and diligence of our whole lives.

Observe, 2. The place which the apostle preaches in, the temple; thither the apostles went, not to offer sacrifice, but to inform the Jews, that the law of sacrifices was now abolished by the death of Christ; not to communicate with them in their antiquated worship, but that they might have a larger field to sow the seed of the gospel in.

Observe, 3. The circumstance of time, at the hour of prayer. In all ages, since God had a church in the world, there have been stated times and places for solemn public worship; by which means a sense of God and religion has been preserved and kept up in the world, which otherwise would be in danger of being lost.

The worship of God in the closet will not do this, because it is unseen; but stated, solemn, public worship, glorifies God most, and he accepts it best, The Lord loveth the gates of Zion more than all the dwellings of Jacob. The apostles went up together into the temple at the hour of prayer Psa 87:2. Sine stationibus no staret mundus.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1-10. Mt. Zion, where the Holy Ghost fell on the disciples, is in the southwestern part of the city, which is, throughout, the most densely built I ever saw; the streets eight to sixteen feet wide, and frequently arched over, and a house directly over the middle of the streets; while in front of the Temple, on Mt. Moriah, in the southeastern part of the city, there is a large area, said to contain thirty-five acres, and nicely laid with stone, the constituted receptacle of the vast multitudes which convene during the great annual camp meetings, Passover in April, Pentecost in June, and Tabernacles in September. From these considerations the afternoon meeting is moved from Mt. Zion to Mt. Moriah, where they avail themselves of the temple campus for the accommodation of the countless multitudes. The Beautiful Gate stands in the east wall of the city, directly eastward of the temple, in full view of Solomon’s porch. When I was there in 1895 I gave especial attention to this gate. I found it closed and fastened with such quantities of iron that nothing but battering rams and dynamite could open it. My Arab guide told me that the Moslem prophets lifted their warning voices when Caliph Omar captured Jerusalem, A. D. 637, solemnly warning him to close the Beautiful Gate and keep it closed, as he could only hold the city while that gate was closed; consequently it was promptly closed and made as sure as iron and brass could fasten it; and the Mohammedans, who think their salvation depends on holding Jerusalem, have kept it closed during this wonderful prophetic period, 1,260 years. As a confirmation of this statement of my guide, he pointed me to the tombs immediately outside the gate, jammed up against it. They looked as old as the great rocks of Mt. Moriah. While Mt. Olivet is covered with Jewish tombs, the Mohammedans bury on Mt. Moriah, outside the wall of Jerusalem. All these facts corroborate the testimony of my guide, i. e., that the Beautiful Gate has been closed 1,260 years. According to the same prophecy, it will certainly soon be opened as he prophet period of the Moslem power, according to Bishop Ussher, expired in 1897. Totten and Bimbleby say it is too short, and the true period will expire in 1899. Rest assured, Turkdom is tottering and liable to fall any moment. Daniel (8:25) says: “He shall be broken without hand,” i. e., not by military power, but by the power of the Almighty. This throws light on the tardiness of Islam’s fall. Is she not fallen already, and merely kept in status quo by her Christian neighbors for state policy? Jerusalem swarms with beggars. Yet every beggar has his place. When I was there I went to the exchangers twice a day and got a supply of beggar money, so I could pass them. The Turks have about a half-dozen coins ranging from one-fourth of a cent to five cents, very convenient to give to the beggars, as I could not afford to give them the large coins. A man can live fat at Jerusalem on goat’s milk and barley bread bought from the Arabs for five cents. This beggar, more than forty years old, had his regular place at the Beautiful Gate, where his friends carried him every morning and set him down to beg through the day, no doubt they sharing in the benefactions. Doubtless he had seen Jesus pass through that gate ever and anon. He had heard Him preach and believed on Him (verse

16). Why was he not healed? God makes no mistakes. He is reserved for this important occasion. He is the best-known man in the kingdom. All of the people come to the temple and at the same time pass through this gate. Hence they all get acquainted with him. Peter says, “Silver and gold have I none; but such as I have I give unto thee. In the name of Jesus Christ, the Nazarene, arise and walk.” In a great ecclesiastical council, one of the popes came along and saw wagon loads of money poured into the coffers of the church. Pausing, he observed, “No longer can the church say, ‘Silver and gold have I none.’” Thomas Aquinas, his eccentric cardinal, standing by, responded, “Neither can she any more say, ‘Arise and walk,’” thus sadly illustrating the loss of power with the loss of poverty. While the Methodists were poor and despised, they swept this continent like a tornado, more than a match for earth and hell. Since we have become rich, evacuated the old log meeting-house for the gorgeous edifice, and exchanged the illiterate pioneer circuit-rider for the collegiate graduate, we have lost our power and lamentably verified Wesley’s fears expressed on his death-bed that Methodism would become a dead sect like others.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

III. 1 10. Thus far, the labors of the apostles had met with uninterrupted and most astonishing success. Luke is now about to introduce us to a series of conflicts, in which success and temporary defeat alternate in the history of the Jerusalem church.

(1) “ Now Peter and John were going up together into the temple at the hour of prayer, the ninth hour. (2) And a certain man, lame from his birth, was carried thither, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of those entering into the temple: (3) who, seeing Peter and John about to go into the temple, asked alms. (4) And Peter, earnestly looking on him, with John, said, Look on us. (5) And he gave heed to them, expecting to receive something from them. (6) But Peter said, Silver and gold I have not; but what I have, this I give you. In the name of Jesus Christ of Nazareth, rise up and walk. (7) And seizing him by the right hand, he lifted him up, and immediately his feet and ankles received strength; (8) and leaping forth, he stood and walked, and entered with them into the temple, walking, and leaping, and praising God. (9) And all the people saw him walking and praising God, (10) and recognized him, that it was he who had sat for alms at the Beautiful gate of the temple. And they were filled with wonder and amazement at that which had happened unto him.”

This is by no means the first miracle which had been wrought by the apostles since the day of Pentecost; for we have seen, in chapter 2:43 , that many signs and wonders had been wrought, by which the people were filled with awe. But the circumstances attending this miracle were calculated to awaken, as it did, an unusual excitement. The Beautiful gate of the temple, so called because of its magnificent folding doors, fifty feet high and forty feet wide, covered with gold and Corinthian brass, was the favorite pass-way into the temple. The subject of this cure, being laid every day at this gate to beg, was well known to all who frequented the temple. From the natural curiosity of the benevolent in reference to the afflictions of those to whom they minister, it was probably known to all that he had been a cripple from his birth. Besides this, the time of the cure was when a multitude of pious people were entering the temple for evening prayer; and their attention was unexpectedly arrested by the leaping and shouting of the man who was healed. As they witnessed his ecstasy and saw him clinging to Peter and John, no one asked the meaning of the scene, for all saw at once that the cripple had been healed by the apostles, and they stood gazing in amazement upon Peter and John.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 3

In chapter 3 the Spirit addresses His testimony to the people by the mouth of Peter. God still acted in patience towards His foolish people, and with more than patience. He acts in grace towards them, as His people, in virtue of the death and intercession of Christ-alas! in vain. Their unbelieving leaders silenced the word. [8] The attention of the people is attracted by a miracle that restored strength to a poor lame man, known to all who frequented the temple; and, the multitude crowding to behold him, Peter preaches Christ to them. The God of their fathers, said he, had glorified His servant Jesus, whom they had denied, when Pilate would have set Him free. They had denied the Holy One and the Just-desired a murderer-killed the Prince of Life; but God had raised Him from the dead. And His name, through faith, had healed the impotent man. Grace could esteem their act done as through ignorance, and that as to their rulers also. We here see the Holy Ghost responding to the intercession of Christ: “Father, forgive them, for they know not what they do!” Guilty of the ten thousand talents, the great King remits it them, sending the message of mercy which calls them to repentance. To this Peter invites them: “Repent ye, and be converted; so [9] that the time of refreshing may come from the presence of the Lord, and that he may send Jesus, whom the heaven must receive,” he tells them, until the time ordained of God for the restoration which should accomplish all that the prophets had foretold. That is to say, he preaches repentance to the Jews as a nation, declaring that, on their repentance, Jesus, who had ascended up to heaven, would return; and the fulfilment of all the blessings spoken of by the prophets should take place on their behalf. The return of Jesus with this object depended (and still depends) on the repentance of the Jews. Meanwhile He remains in heaven.

Moreover Jesus was the prophet announced by Moses: and whosoever would not hear Him should be cut off from the people. His voice still sounded in especial grace by the mouth of His disciples. All the prophets had spoken of these days. They were the children of the prophets, the natural heirs of the blessings which they had announced for Israel, as well as of the promises made to Abraham of a seed in whom all nations should be blessed. To them also in consequence, God, having raised up His servant Jesus, [10] had sent Him to bless them, in turning away every one of them from his iniquities.

Footnotes for Acts Chapter 3

8: It is striking to see the counsels of God and their accomplishment in grace, as far as they were now being fulfilled, so clearly distinguished from the responsibility of those with whom God was dealing. In chapter 2 Peter says, “Save yourselves from this untoward generation.” God was gathering, according to His own knowledge of what was coming. In chapter 3 he says, “God hath sent him to bless you in turning every one of you away from his iniquities.” So He had, and patience still waited, though God acted in present grace according to the result known to Himself: 80 in Jeremiah often. Had they repented, God would surely have turned from judgment, as stated also in Jeremiah.

9: Not “when.” There is no pretence for so translating it.

10: This refers to the time of His life on the earth, though on His intercession there was a renewal of the mercy in testimony to a glorified Christ, who would return on their repentance.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. Peter and John. These two apostles were very closely associated in the early work of the church. They are often named together. Into the temple. The Jewish Christians still continued to observe many of the rites of Jewish worship, and, in addition, they preached Christ to the multitudes in the temple courts. It was years before they were fully emancipated from Judaism. At the hour of prayer. The ninth hour, three o'clock P.M., the hour of the evening sacrifice, when devout Jews were accustomed to gather at the temple to pray. The miracle that follows is one of many (see 2:43), but is recorded because it led to the first persecution.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

One day Peter and John go to the temple.

General Information:

Verse 2 gives background information about the lame man. (See: Background Information)

into the temple

They did not go into the temple building where only the priests were allowed. AT: "to the temple courtyard" or "into the temple area"

a man lame from birth was being carried every day to the Beautiful gate of temple

This can be stated in active form. AT: "Every day, people carried a certain man, lame from birth, and laid him near the Beautiful gate" (See: Active or Passive)

lame

unable to walk

translationWords

Peter

John (the apostle)

temple

hour

pray

beg

alms

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Went up [ανεβαινον] . The imperfect : were going up. So Rev., ascending the terraces, on the highest of which the temple stood.

Ninth hour. The time of the evening sacrifice; or, as the words of prayer indicate, half an hour later, for the prayer which accompanied the offering of incense.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.