Acts 3:6

Act_3:6

Then Peter said, Silver and gold have I none; but such as I have give I thee.

Wealth in poverty

What a remarkable combination of poverty which can give nothing, with power which can do almost anything! Silver and gold have I none--then we are ready at once to class him with the men from whom no help is to be expected, with those who hang upon others. The speech, however, does not end there. Rise up and walk, says the penniless man. Why, Pilate who was the great man at Jerusalem, or Caesar who was yet greater at Rome, would never have dared to utter anything so bold. Peter, however, ventured in Christs name, and the result was perfect soundness given immediately by the great Author of life, who has made our frames so curiously and can repair them so easily. St. Peter walked through the streets of Jerusalem on that memorable morning an unobserved and undistinguished man. Many passed him by, probably, who had upon them the trappings of worldly wealth, or were swelling with the pride of office, and if they looked the obscure Galilean in the face, would have taken him for one of the many thousand drudges who filled the streets of Jerusalem. Yet was there a hidden power within which made him really greater than the worlds rulers. And the contrast was equally striking between the utterly defenceless condition of Peter and John and the boldness with which they bore their simple emphatic testimony as witnesses for Christ. Precisely of the same character was the apostles defence of the next day before the council. The history of mankind shows nothing grander than these two appearances of the first preacher of the gospel before two such audiences. But I wish you to notice that in the text we have not only a plain historical account of something said and done by one eminent saint, but--

I. A symbolical account of the Churchs work in many ages. It was specially true of the apostles, considering the place they filled, the work they wrought, the testimony they bore, the blessings they dispensed, that being poor, they made many rich; but numbers, like-minded with them, have trod in their steps, and have earned their praise. The Church which they founded has often been poor as they were. Yet at those very times, more than in her more prosperous days, she has said to many a crippled soul, Rise up and serve thy God. Just when she had nothing to bribe men with, when her life would have been destroyed if it had not been hidden with Christ in God, then she has been strengthened with might by Him whose servant and witness she is, and her tones have been louder than before, her port loftier, her message clearer, her triumphs more blessed. She has gone abroad from city to city, or from village to village, proclaiming aloud, Silver and gold have I none. Let the men who covet either go elsewhere and seek them; they are often baits to snare mens souls. But I carry with me better treasures. I teach the man of halting pace and crippled limb to run in the ways of righteousness. Thus often has the Church prophesied in sackcloth, and while many have called her traitress because she would not bow down to images of gold, and some have branded her with heresy, because her message squared not with the creeds that were most in favour at court, others have come thronging from their homes to give her their greeting and blessing. Look, e.g., at the sixteenth century, and the man who did more than any other to distinguish it from the ages of black darkness which went before it. Who was it that said to prostrate Europe, Rise up and walk? It was the son of a Saxon miner, singing Christmas carols at fourteen, that he might earn a few pence to supply the cravings of hunger, the companion of the poor till the fame of his deeds brought him to the company of princes. There were mighty princes in that day, one of them governing a larger portion of Europe, and swaying its destinies more absolutely than any single potentate of our own time. On one occasion the monk and the emperor met face to face, and who that reads the scene must not see that the man of power grew little by the side of the fearless, upright champion of truth? It was Peter and the Jewish council over again. If. But we will come to humbler scenes and more every-day characters.

1. Look at one of Gods saints. He has lived a life of faith, and in his humble way has honoured God, served the Church, blessed his generation. And now the day is come that he must depart hence. No inventory need be taken of his goods; no will is wanted. Such an one might say to his weeping children, Silver and gold have I none; but such as I have give I thee. And who shall despise the legacy? It is better than the misers gold. They are not poor, but rich, who inherit his blessing and his prayers; but how often does the portion of the covetous turn to poverty! It looks like a spreading tree rich in foliage and fruit; but a worm is at the root, and lo! one branch withers, and then another, till at last nothing but a bare trunk is left.

2. Take instances from among the living. Look at the lone woman, whose weeks pittance just buys her weeks bread, giving kind looks, pleasant words, spare half-hours, to some ailing or afflicted friend. Look at the little child, who never had a sixpence perhaps of its own, dutiful at home, gentle and patient abroad, running on errands for the sick, brightening with its innocent look and cheerful prattle some desolate fireside where infant -voices were once heard, but are now heard no more. Look at some aged man of God, who finds it hard to make his weakened limbs hold out from Sunday to Sunday, ministering to the sick, offering a word in season to the reckless, pointing the dying sinner to the Lamb of God, comforting many a tried and tempted brother with cordials from the storehouse of Gods promises. Do not all these say in turn, Silver and gold have I none; but such as I have give I thee? Is it not a blessed work, that of ministering out of our little to those who have less? Is not your scanty fare the sweeter when you come home from making some dark chambers more bright, and some heavy hearts more hopeful? Very precious are alms like these, worth a hundred times more than the money gifts of the wealthy, ranking higher in Gods account, bestowed at greater cost, more blessed proofs of the power of faith. Oh! if the poor, one and all, were a brotherhood of living, loving Christians, they might almost do without help from others, help from each other to each other would be dispensed so wisely and so seasonably, and large-hearted generosity would find such a response in warm-hearted gratitude.

3. God forbid, however, that because they might befriend their equals more, we should befriend any of them less! God forbid that the miserably stinted measure of all our charities should descend to a yet lower standard!

(1) Many have leisure. How many hours in a month are given by many to any public object? What is the world the better for their mot being compelled to toil at some allotted task?

(2) We might pursue the subject and speak of knowledge, worldly influence, talents of any special kind. Whose are they? Who gave them? Whose are you? Who redeemed you and told you that you were not your own?

(3) And if we speak of what man may do for his brother-man, our prayers, surely, must not be forgotten. Who can say to a neighbour, What I have give I thee, if he be not one who remembers them all in turn, when he pleads for his own mercies before the throne of grace? (J. Hampden Gurney, M. A.)

What can be done without silver and gold

I. Silver and gold can do many things. To speak of them as of no value would be folly. Money--

1. Can save our minds from anxiety, supply our wants, educate our children, fill our life with comfort. To speak of such blessings as trivial were both foolish and unthankful.

2. As an instrument of commerce is an essential element in the activity and interest of life. Without it our markets would sink back into the system of barter, and we should be in a ruder condition than those who lived centuries ago.

3. Can he used to relieve distress, to cheer the desolate, to help the struggling.

4. Can be employed in the direct furtherance of religious ends.

5. Gives influence which can be used in the promotion of its highest purposes, and when consecrated by the Christian life of its possessor becomes one of the noblest offerings for the honour of God and the blessing of the world.

II. There are some things which silver and cold cannot do.

1. You may buy a mans work, but you cannot buy his affection. By paying him his wages you do not on that account secure his respect; while by indiscriminate almsgiving it is not certain that you will earn or deserve any real gratitude.

2. The possession of wealth does not improve, but sometimes spoils a mans character. It seldom makes him more generous. But those who are very poor may be rich in better things--in the respect and gratitude of others, the sweet temper, the generous heart. How rich the poor are sometimes, in She kindness of disposition which gives happiness to themselves and those around them!

3. Money cannot purchase health, whether for ourselves or those whom we love. Davids treasury was well filled when Nathan told him his child must die. Hezekiah had proud thoughts of wealth when Isaiah commanded him to set his house in order.

4. Money cannot purchase grace. Simon Magus thought it could; but Peter said, Thy money perish with thee. (Dean Howson.)

Poverty and power

I. God is no respecter of persons, but as a matter of fact poor men stand foremost in the great human line. Weigh what Dives has done for the world, and what the penniless. Because Peter and John, though they had not a penny in their purses, had something to give to that poor man, and to all poor men, and gave it, we are here to-day, and the great world lives. He was the poorest of the poor who brought that gift to us. Foxes have holes, etc.; and by hands as poor the gift has been distributed. Perhaps the most heavenly men and women living are among the poorest. The men who have drawn forth the great inventions, poems, thoughts which have blessed mankind have seldom enriched themselves by their toils. They have loved their work too well for that. The world is not bountiful to genius and to love. And thank God it is not: genius lives on a nobler nourishment, and love has a nobler hire. Socrates, Paul, Epictetus, Dante, Luther, Milton found it so. And yet that we may not idolise poverty the worlds most glorious psalms came forth from one of the most splendid and prosperous monarchies of the world. But David knew want before he came to wealth, and perhaps his best work was done in his most struggling days. Still there are eminent instances of the noblest service to humanity from those in the loftiest station to rebuke the supposition that any class has a monopoly of the highest ministries. Sokya-Mouni was a prince, and few out of Christianity have done such work for man as his; and our own great Alfred did, perhaps, the noblest life-work that was ever done by one man for his generation from the height of a throne. The poor may be bigots as well as the rich. St. Giles is as contemptuous as St. James, and God rebukes them both.

II. What are silver and gold compared with the rich endowment of faculty with which God has blessed our race? Which of you now, moaning over your poverty, would exchange for the wealth of Dives, your sight, hearing, or soundness of limb? It would do us good, when we make our plaint against providence, if God compelled us to make the exchange awhile, and try how we liked a splendid paralysis, a gilded blindness or deafness, a park big enough for a province and a shrivelled limb. What cries would rise to heaven for poverty again! Take this healed man, as he clings to Peter and John, half afraid of a relapse, and suggest that he go back to his cripples lair with a mountain of gold for his store. Faculty is the true wealth of man. There is many a poor workman trudging to his work at sunrise who has a joy in beholding the pomp and glow of the eastern heavens, hearing the larks glad carol, and bathing his brow in the clear air such as Dives would give any price to enjoy.

III. If it is a God-like gift to bestow health on a crippled body, what must it be to give health to a crippled soul? The healing of bodily disease was but the mere fringe of the work of Christ and His apostles. The real disease that paralyses man underlies all that. Sin makes disease the first form of death in every bodily organ. You know why there are so many bleared eyes, bloated faces, shaking hands, and limping feet; and Christ knows too, and He knows also that the only way, in the long run and on a large scale, to heal sick bodies is to save sick souls. And He who can do this for you gives you a boon of which gold and silver yield no measures. (J. B. Brown, B. A.)

Apostolic poverty and power contrasted with Papal wealth and weakness

Once when Thomas Aquinas visited mediaeval Rome he was shown through all the sumptuously furnished rooms of the Papal Palace, he became almost as much fatigued and dazed as was the queen of Sheba, when she had been dazzled with the riches of Solomons kingdom; and then it is related as a fine pleasantry of the Pontiff himself, that he remarked to him, The Church cannot say in our times, Silver and gold have I none! And Aquinas replied quickly, No, indeed! neither can the Church say now, In the name of Jesus Christ of Nazareth, rise up and walk! (C. S. Robinson, D. D.)

Poverty of the rich

A shrewd old gentleman once said to his daughter, Be sure, my dear, you never marry a poor man; but remember that the poorest man in the world is one that has money and nothing else. (Christian Age.)

Poverty a stimulus

A nobleman who painted remarkably well for an amateur, showing one of his pictures to Poussin, the latter exclaimed, Your lordship only requires a little poverty to make you a complete artist. (Horace Smith.)

Something better than money

A poor converted woman of India said, I have no money to give to missions, but I am able to speak of the Saviour to my neighbour. Could a volume tell more of the duty of the people of this country who have found Christ? Said a young man at a meeting, I worked for Mr.

, a well-known Christian, for eight years, and he never Spoke to me of religion. The woman in India had learned what is better than money--the power of personal influence.

Money is not omnipotent

We sometimes think that money is omnipotent, that it can purchase for us every good thing. This is a great mistake. Money cannot buy love. It often wins its semblance. Summer friends swarm around him who rolls in wealth, but the love of a mother, the fidelity of a father, the affection of a sister, the sympathy of a brother, the trust of a friend, are never bought with gold. Money cannot bring contentment, and Our content is our best having. Money alone will not secure for us a good education. A rich man, who had neglected his early opportunities, was heard to say sadly, I would give all my wealth for a thorough education and well-trained mind. But his money and his riches were alike unavailing. Plenty of money will not of itself insure culture and gentility, yet next to Christian graces and robust health nothing is so desirable as refinement and pleasing, self-possessed manners. The wealth of a Croesus could not give a peaceful conscience. Sin scourges the soul of the rich as surely as of the poor. The poorest boy or girl who has always a conscience void of offence toward God, and toward men, is richer than the richest with a conscience seared with a hot iron. A good character is more precious than gold. Yet money is not to be despised. If we have it let us accept it as Gods gift, and use it, not so much for our own pleasure as for the benefit of others. If we have it not let us believe that for our good it has been withheld from us. But whether we have it or not let us remember that it cannot purchase love, contentment, education, culture, refinement, nor a good conscience, and that it will not secure for us either peace, purity, holiness, or heaven. (Christian Age.)

What is money

What is money, father? asked a sickly, motherless child. Why, gold and silver and copper, my boy. Yes; I dont mean that; I mean, Whats money, after all? What can it do? Oh, replied the purse-proud father, money can do anything! Anything! then why did not money save me my mother? The father felt puzzled, and the boy continued, It cant make me strong or well either, father. And the question, What is money, after all? is left to work its impression for good upon many minds and hearts.

Poverty no hindrance to beneficence

A year or two ago a missionary in one of the South Sea Islands wished very much to get a translation of the Gospels printed in one of the languages of the island where he was working. It is not in the South Seas as it is with us. We have one language which can be understood nearly everywhere all over the United Kingdom. In the New Hebrides and other island groups, not only has every island a different language, but often different parts of the same island speak different languages. This missionary had translated the Gospels. He was going over to Sydney with some arrowroot and sago, which his poor people had contributed out of their scanty stores, in order that they might have the Gospels to read in their own tongues and in their own homes. He had saved a little of his own also to add to the offerings. But on board the steamer to Sydney he met a printer, and the printer proved to him that he had not one quarter enough money to pay for the printing. So the missionary was much cast down, and thought that he would have all his trouble and long journey for nothing. When he was landed on the quay at Sydney a little boy, the son of the gentleman with whom he was to stay in the city, met him, and holding out half a sovereign to the missionary, said, This is to help to print your Bible. My father told me that you had come all this way to get the Bible printed for the poor natives. I had not any money, but father said I might run messages and carry parcels at the warehouse. So I did, and here is my weeks pay. Brave boy and happy missionary! The half-sovereign did not of course print the Bible, but it helped, and it encouraged the missionary to trust God, who can raise up help for His servants among little boys and kings of great empires. So much interest was aroused in Sydney by the story of the little boy, which the missionary told at many a meeting, that not only were the Gospels printed, but money was gathered to print the whole Bible as soon as the missionary got time to translate it. So the missionary went away back to his island home, glad and thankful. (S. R. Crockett.)

The true sympathy

The richness of any material lessens the necessity for adornment. The finest gems are the simplest set, because no environment can add either to their beauty or value. The story of the Beautiful gate is in itself a gem of such inherent worth, that, like Platos Republic, it needs no rhetorical setting. We can hardly imagine the introduction to any great truth told with greater simplicity than this: Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. And yet these words lead us to the consideration of a truth comprehensive of the whole scope of practical Christianity. Our first lesson is this--

1. The disciples of Christ in the regular performance of their daily duties have ample opportunities for charity, and hence the necessity of mutual helpfulness. Objects of charity naturally divide themselves into two classes: first, those who are strong enough to approach us for help; and, secondly, those who are so weak that we must approach them to give help. Peter dealt with the latter class. While energy lies at the basis of benevolent deeds, yet no extraordinary exertion is required to discover the impotent men of this world. God usually finds them for us somewhere along the line of our daily duty. God may discover one mans object of charity in the heathenism of China; anothers on the frontiers of our own civilisation; and yours between your own dwelling and the village church.

2. Wherever there is ability to do good there is always close at hand some object that needs it. The Christian system is so manifold in its organism that a place is afforded for every variety and degree of talents. No Christian is wholly lacking in ability. We are all creatures of want, and mutually dependent on one another. In practice, as in theory, the subjective and the objective are in juxtaposition. We are sometimes misled by the impression that only great deeds count in the kingdom of God.

3. Every Christian can impart vastly more than the impotent man anticipates. Peters object of charity was a most dismal sight. Placed before a temple whose cost and magnificence filled all the world with its fame. It is the old, old story repeated again and again to the burning shame of the ages, that costly temples can be built while the more valuable temple of humanity must beg beneath their sculptured arches for bread. We may pause to inquire what Peter had to give more valuable than silver and gold. He had the Christ of history, the Christ of his own rich experience, to impart, which was infinitely more valuable than all the worlds material treasure. Christ, Christ, I hear the impotent man repeat, what need I of Christ? I only want the means of driving away the pangs of starvation. Then says Peter, with all the authority accorded to an inspired apostle, In the name of Jesus Christ of Nazareth rise up and walk. You will notice that the man had merely asked for the means of buying bread; he receives the power to earn his own bread, which was far better. Do we not all receive from God more than we ask for, and infinitely more than we deserve? Two inferences from the above. Men are everywhere about us in spiritual impotency, and they recognise it not. We, as Christs disciples, have power to help them more than they anticipate, or we ourselves imagine, until it has been put forth. If religion is of supreme moment to the human soul, how is spiritual impotency possible? Simply because the sinners free will positively refuses the spiritual antidote. We have seen that want and the ability to relieve it go hand in hand. Is it true in the vegetable world where by the side of every poison grows its antidote? Is it true in the animal world where the bitten creature knows where to go for remedial efficacy? Who tells the birds of the tropics that a certain leaf placed over the nest protects their little ones from preying reptiles? Is it likely that man, the paragon of animals, when bitten by sin should be in ignorance as to the antidote? Let the spiritual impotent fasten his eyes on the Truth, and he will receive a larger blessing than he anticipates.

4. Through human means a complete work is accomplished by bringing Christ into actual contact with human wants. There is a mighty power in human sympathy. But sympathy in the abstract is meaningless. It has content only as it is applied to an object. There are two ways in which we may express our sympathy with sinners. First by mingling with them for mere companionship, which always lowers us to their level; and, secondly, by mingling with them for the sole purpose of doing them good, which tends to raise them to our level. We need never be ashamed nor afraid to go wherever we can take Christ with us. It is only through personal, sympathetic contact that the impotent men of this world are likely to know of God and the power of His salvation. Suppose Peter had sent a written message from his home to the impotent man, saying, In the name of Jesus Christ of Nazareth rise up and walk, the presumption is that the man would have died as he had lived, impotent. No, the two must come into vital, sympathetic contact. The weakness of the one must arouse the curative energies of the other as they associate.

5. The place where impotent men first find their Lord is always a beautiful gate to them. The place of our natural birth is dear to us. But the place of our spiritual new birth cannot be any the less so. It is a beauty that overrides every material consideration. Thus through life by doing and receiving good are beautiful gates made. By doing good along the quiet lines of our daily duties not only do we confirm our own Christian characters, but strengthen the characters and increase the joys of our fellow-men. (C. H. Ricketts.)

Responsibility for power

Pentecostal energy now begins to find one of its spheres. The power of preaching Christ, crucified and risen, had already been proved. The power of healing was now put forth. The power of testifying before rulers and princes was soon to be shown. The power of toiling, suffering, and dying for Christ would ere long find its expression. Observe--

I. The consciousness of power Such as I have give I thee. It must have been a very high and inspiring moment for Peter when he thus felt the healing energy of Christ ready to work through him. We have often been disposed to envy the skilful physician who, when visiting a diseased sufferer, is so conscious of mastery over the disease that he is able to say, I can heal you. So many of the sorrows of our life master us that we feel to grow big when we are conscious of the power to make and master any one of them. A simple illustration taken from the life of MCheyne sets this point clearly: His custom in preparing for the pulpit was to impress on his memory the substance of what he had before carefully written, and then to speak as he found liberty. One morning, as he rode rapidly along to Dunipace, his written sermons were dropped on the roadside. This accident prevented him from having the opportunity of preparing in his usual manner, but he was enabled to preach with more than his usual freedom. For the first time in his life he discovered that he possessed the gift of extemporaneous composition, and learned, to his own surprise, that he had more composedness of mind and command of language than he had believed. That is to say, through this providential circumstance he was awakened to the consciousness of power. What we need in these our times is a higher faith in the varied and abundant gifts with which the Church and the individual Christian are endowed, and a keener power of discernment to find these gifts in ourselves and in others. But powers differ in different persons, both in kind and in degree. None are without some kind of faculty and ability which they may lay on the altar of Gods service.

1. What is called wealth is power. All beyond needful expenditure is a mans wealth. Wealth is what I can save and win by self-denial for the service of others and the glory of God. In that sense we are all of us more or less wealthy, and we might be much wealthier than we are. Such wealth is holy power. A poor widow could glorify God with the wealth of her two mites. But some have wealth in the commoner sense. And your wealth is power--a dreadful power if it has not been first presented to God to be used for Him; a glorious power if it has.

2. Intellect is power. Every man who knows a little more than his neighbour has the trust of a power. It is evident that he can teach and lead others. Surely these times are making larger demands every day on Christian intelligence in these sceptical days. The battle of Christian truth is as that great battle of Inkerman--a soldiers battle, a peoples battle--each one of us in our varied spheres making Christian knowledge and experience tell upon the conservation of the Christian verities.

3. Art is power. Such painters as Holman Hunt and Sir Noel Paten are but the high examples of endowments that come in measure to some of us. In Sunday-school spheres and among the children there is room for the consecration of the draughtsmans skill. And still there is given to men and women the Divine gift of song, and they may sing for Jesus. No door will be shut against your song.

4. But every Christian has spiritual power. In this he is like Peter. He may, if he will, lay hold of and use the great power of God. But this lies dormant in so many of us. We could give something to men, something healing, vitalising, the very thing which the dying world wants. And what more do we want? Only what Peter had that day--the consciousness of power. This would stir in us holy impulses, would shake us out of selfishness and apathy. Remember that the words I cannot have no place upon a Christians lips, if they are applied to any right and good and holy work. Thou hast power with God and with men, and thou mightest prevail.

II. The responsibility of conscious power. All Gods gifts to us are for our giving away to others. Keep any of Gods gifts to yourself and they will speedily rot. You can no more store up Gods present-day manna than the old Israelites could store up the bread that came down from heaven. If He makes an arm strong, it is for work. If He makes a leg strong, it is for walking in search of somebody to help. If He makes a voice strong, it is that we may plead earnestly with our fellow-men for Him, or that we may win men with the gospel-song. If He makes a heart strong, it is that we may inspire others to a nobler life. Try to dam up Gods living streams of blessing, and make a pond in your own grounds, and they will cease to be living streams, they will soon become disease-breeding, stagnant waters, and you will have to be content with the pond, for God will cut off the waters at the fountain-head. He that hath not (does not make a worthy use of what he has), from him shall be taken away that which he seemeth to have. (R. Tuck, B. A.)

In the name of Jesus Christ of Nazareth rise up and walk.--

The power of Jesus name

Consider--

I. Man morally crippled, helpless, and wretched. Bodily infirmities are the shadows of the sins and weaknesses of the soul. All sin works by privation. It shuts up senses and organs which God meant to be inlets of joy and channels of life. But there is something very suggestive in this cripples case--he never knew the joy of movement, Lame from his mothers womb. Can you remember the time when sin was not a source of suffering and weakness? How long have you been borne by the storm of passion into excesses and follies when you have craved the beggars dole? You ought to be taking your part with the angels in Gods great workshop; but where are you? In the devils, where you labour and are sheltered and sleep like the brute through long monotonous years. A change sometimes breaks the monotony--quarrels, drinkings, and all the rest, and I have heard men talk of this as life! What stroke has crippled you to put up with such a life as this--without God, joy, hope, like the beasts that perish? Are you in love with such a life, poor cripple? or are you heartily sick of it, as this man was of his?

II. There is a name which can make you whole again, sound, glad, and free. Your soul wants what that poor cripples body wanted--power, and that power is in Christ alone. A man whose system is worn out can be patched up awhile by the physicians, but a new gush of life into it is what he needs. They try to do something like it sometimes, they pour some fresh young life-blood into the exhausted veins. But this is what Christ can truly do for your soul. His life will pass into every crippled faculty and unbind it, and open to your powers a field of the most glorious activity. Lie no longer moaning, O wretched man that I am! The gift of God is eternal life.

III. This is the time to believe on that name and to rise up and walk. You have been there fearfully too long. How much of your time has been spent wearily in the devils service? How much faculty, how much life is left for God? But will God welcome such a wreck as I am? Let that poor cripple and Christs works of mercy answer. The blind receive their sight,… the lame walk. They were mostly broken fragments of humanity that He gathered. Such as you He needs. You have made many an effort at reformation, but the poor palsied limbs have doubled up again. Now rise once more; there is a hand outstretched to you--I.ay hold of it. Refuse it, and to-morrow all power to make the effort may be gone. (J. B. Brown, B. A.)

The difference between the miracles of Christ and those of the apostles

This difference is here observable. They performed them through Christ, by virtue of His name and authority. They were mere instruments; He was the efficient agent. Christ, on the other hand, performed His miracles in His own name, and by His own authority. He wrought independently. His language was that of omnipotence, theirs was that of faith in Him. He said, I say unto thee, Arise; they said, In the name of Jesus rise up and walk. He was the Messiah, the Son; they were the servants of the household. (P. J. Gloag, D. D.)

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

3:6 The name of Jesus represents his identity and power to heal (see Mark 9:38-39).

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

Act 3:6. Ἀργύριον καὶ χρύσιον, silver and gold) The beggar was expecting money.—οὐχ ὑπάρχει μοι, I have none) There is no doubt but that alms were given even to those who were not of the community of believers: but Peter at that time, either had nothing with him in going to the temple, or was not able to give as much as was needed for the relief of the poor man. Observe the abstinence of the apostle, though exercising such an ample administration of charitable funds: ch. Act 2:45, with which comp. ch. Act 4:35.—Ἰησοῦ Χριστοῦ, of Jesus Christ) Jesus therefore is the Christ.

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

Act_3:6. Δίδωμι] I give thee herewith.

ἐν τῷ ὀνόμ.… περιπάτει] by virtue of the name (now pronounced) of Jesus the Messiah, the Nazarene, arise and walk, ἐν denotes that on which the rising and walking were causally dependent. Mar_16:17; Luk_10:17; Act_4:10; Act_16:18. Comp. the utterance of Origen, c. Cels. 1, against the assertion of Celsus, that Christians expelled demons by the help of evil spirits: τοσοῦτον γὰρ δύναται τὸ ὄνομα τοῦ ʼΙησοῦ. This name was the focus of the power of faith, through which the miraculous gift of the apostles operated. Comp. on Mat_7:22; Luk_9:49; Luk_10:17; Mar_16:17. A dico or the like is not (in opposition to Heinrichs, Kuinoel, and others) to be supplied with ἐν τ. ὀνόμ. κ.τ.λ. Observe, moreover, first, the solemnity of the ʼΙησοῦ Χριστοῦ τοῦ Ναζ.; and secondly, that Χριστοῦ, as in Act_2:38, cannot yet be a proper name. Comp. Joh_17:3; Joh_1:42.

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 3:6 . ἀργύριον καὶ χρυσίον : the words do not suggest the idea of a complete communism amongst the believers, although Oecumenius derives from them a proof of the absolute poverty of the Apostles. They may perhaps be explained by remembering that if the Apostles had no silver or gold with them, they were literally obeying their Lord’s command, Mat 10:9 , or that whatever money they had was held by them in trust for the public good, not as available for private charity. Spitta, who interprets Act 2:45 of the Apostles alone (pp. 72 74), sees in St. Peter’s words a confirmation of his view, and a further fulfilment of our Lord’s words in Luk 12:33 , but if our interpretation of Act 2:44 ff. is correct, our Lord’s words were fully obeyed, but as a principle of charity, and not as a rule binding to the letter. St. Chrysostom ( Hom. , viii.) justly notes the unassuming language of St. Peter here, so free from boasting and personal display. Compare 1Pe 1:18 (Act 3:3 ), where the Apostle sharply contrasts the corruptible gold and silver with higher and spiritual gifts (Scharfe). ὃ δὲ ἔχω : the difference between this verb and ὑπάρχει may be maintained by regarding the latter as used of worldly belongings, ἔχω of that which was lasting and most surely held. ἐν τῷ ὀνόματι : no occasion to prefix such words as λέγω σοι for the expression means “in the power of this name” ( cf. Mat 7:22 , Luk 10:17 , Act 4:10 ; Act 16:18 , Jas 5:14 , Mar 16:17 ). So too the Hebrew בְּשֵׁם in the name of any one, i.e. , by his authority, Exo 5:23 , and thus “in the name of Jehovah,” i.e. , by divine authority, Deu 18:22 , 1Ch 22:19 , Jer 11:21 , and frequently in the Psalms, cf. also Book of Enoch , xlviii. 7 (Charles, p. 48). On the use, or possible use, of the phrase in extra-biblical literature, see Deissmann, Bibelstudien , p. 145, and also Neue Bibelstudien , p. 25 (1897). When Celsus alleged that the Christians cast out demons by the aid of evil spirits, Origen claims this power for the name of Jesus: τοσοῦτον γὰρ δύναται τὸ ὄνομα τοῦ Ἰησοῦ , cf. also Justin Martyr, Dial. c. Tryph. , 85. Ἰ . Χ . τοῦ Ναζωραίου : the words must n themselves have tested the faith of the lame man. His part has sometimes been represented as merely passive, and as if no appeal of any kind were made to his faith contrasted with Act 14:9 (Act 3:16 in this chapter being interpreted only of the faith of the Apostles), but a test of faith was implied in the command which bade the man rise and walk in the power of a name which a short time before had been placed as an inscription on a malefactor’s cross, but with which St. Peter now bids him to associate the dignity and power of the Messiah (see Plumptre, in loco ). It is necessary from another point of view to emphasise this implied appeal to the man’s faith, since Zeller and Overbeck regard the omission of faith in the recipient as designed to magnify the magic of the miracle. Zeller remarks: “Our book makes but one observation on his state of mind, which certainly indicates a receptivity, but unfortunately not a receptivity for spiritual gifts”. But nothing was more natural than that the man should at first expect to receive money, and his faith in St. Peter’s words is rather enhanced by the fact that the Apostle had already declared his utter inability to satisfy his expectations. St. Luke much more frequently than the other Evangelists names our Lord from His early home Nazareth in which frequency Friedrich sees another point of likeness between St. Luke’s Gospel and the Acts, Das Lucasevangelium , p. 85. Holtzmann attempts to refer the whole story to an imitation of Luk 5:18-26 , but see as against such attempts Feine, Eine vorkanonische Überlieferung des Lukas , pp. 175, 199, 200.

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

Silver and gold have I none, but such as I have give I thee--What a lofty superiority breathes in these words!

In the name of Jesus Christ of Nazareth rise up and walk--These words, uttered with supernatural power, doubtless begat in this poor man the faith that sent healing virtue through his diseased members.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Silver and gold have I none] Though it was customary for all those who entered the temple to carry some money with them, for the purposes mentioned above, yet so poor were the apostles that their had nothing to give, either to the sacred treasury, or to the distressed. The popish writers are very dexterous at forming analogies between St. Peter and the pope; but it is worthy of note that they have not attempted any here. Even the judicious and generally liberal Calmet passes by this important saying of the person whom he believed to have been the first pope. Thomas Aquinas, surnamed the angelical doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope's chamber, where they were reckoning large sums of money, the pope, addressing himself to Aquinas, said: "You see that the Church is no longer in an age in which she can say, Silver and gold have I none?" "It is true, holy father," replied the angelical doctor, "nor can she now say to the lame man, Rise up and walk!" This was a faithful testimony, and must have cut deep for the moment. One thing is very remarkable, that though the saints of this church can work no miracles while alive, they work many when dead; and it is the attestation of those post mortem miracles that leads to their canonization. Thomas a Becket, who did no good while he lived, is reported to have done much after his death. Many have visited his tomb, and, in days of yore, many were said to be healed of whatsoever disease they had. The age is more enlightened, and the tomb of this reputed saint has lost all its power.

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

6. Silver and gold. Peter doth truly excuse himself, that he doth want that help which the lame man did require. And therefore doth he declare, that if he were able to relieve his poverty he would willingly do it; like as every man ought to consider with himself what the Lord hath given him, that he may therewith help his neighbors. For what store soever God giveth to every man, he will have the same to be an instrument and help to exercise love. Therefore he saith, that he giveth that which he hath. This was at the first a trick of mockage, in that Peter beginneth to speak of his poverty, after that he had brought the lame man into a rare hope, as if he meant to mock a gaping crow; but he comforteth him immediately, to the end the miracle might be had in greater estimation by the comparison. That is horrible wickedness, in that the Pope, when as he is created, doth most unshamefastly [shamelessly] abuse this place, making thereof a comical, or rather a scoffing play. There be two cells, or places made of stone, in the one whereof when he sitteth, and the people ask an alms, using these words of Peter, he casteth abroad crosses in the air with his fingers. When he is brought into the next tell, or place, he hath bags full of money. Then his angels cry unto him,

“He hath dispersed, he hath given to the poor,” (Psalm 112:9.)

I have made mention hereof, to the end all men may see that Satan doth questionless reign there, where they do so manifestly mock the sacred Word of God. And to the end I may return unto the former sentence, it is evident enough that Peter was instructed by a certain and sure revelation, when as he saith that he hath the gift of healing.

In the name of Jesus. He saith that this is the work and benefit of Christ, that he restoreth to the cripple the use of his feet, for name is taken for power and empire, or government. Neither must we dream that there is any magical force in the sounding or pronouncing of the word, as the Jews do dote about the word Jehovah. To be short, Peter meant to declare that he was nothing but a minister, and that Christ was the author of the miracle. For this ought to have been, and was his care, that Christ might be made known unto the world, and that his name might be sanctified. But why doth he give Christ this epithet, or title, of Nazareth? I leave to other men their own judgment; but I think thus: Forasmuch as Christ was thus called in contempt, Peter meant of set purpose to express that that Jesus of Nazareth whom they had crucified, and whose name was despised and without glory amongst the Jews, and was to the most of them detestable, was nevertheless the Messias promised of God, and that all power was given unto him of the rather; as Paul saith, that he preacheth Christ and him crucified, (1 Corinthians 2:2.)

Arise and walk. This might seem to be a very ridiculous thing. For the cripple might have readily objected, Why hast thou not first given me legs and feet? For this is a plain mock, when as thou biddest a man without feet to go. But he believed Peter’s words; and he, which was at the first so slow, doth now with a ready and joyful mind embrace God’s benefit. Whereby appeareth both the force of the word, and also the fruit of faith. The force of the word is double, both in that the cripple is so touched that he doth forthwith obey without delay; and in that it giveth strength to his dead members, and doth, after a sort, renew the man. And faith also hath her reward, in that the cripple obeyeth him which commandeth him to rise not in vain. Therefore we see how God worketh by his Word, to wit, when he giveth success to the preaching thereof, that it may pierce into the minds of men; secondly, when he giveth those things with his hand which are promised there. Moreover, he suffereth not faith to be void, but she doth indeed truly enjoy all those good things which she looketh for, and which are offered unto her in the same Word. And we must remember that which I have already said, that we have in this history a type or figure of our spiritual restoring; namely, that as the Word, laid hold on by faith, did restore the cripple to his limbs, so the Lord pierceth into our souls by the Word, that he may restore the same. And, first of all, he speaketh by man’s mouth, and pricketh us forward by the obedience of faith; that done, he moveth our hearts inwardly by his Spirit, that the Word may take lively root in us; finally, he reacheth out his hand, and by all means he finisheth his work in us. We gather out of Matthew that miracles must be thus handled.

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.

(6) Silver and gold have I none.—The narrative of Act_2:45 shows that the Apostles were treasurers and stewards of the sums committed to their charge by the generous self-denial of the community. Either, therefore, we must assume that the words meant that they had no silver or gold with them at the time, or that, as almoners, they thought themselves bound to distribute what was thus given them in trust, for the benefit of members of the society of which they were officers and for them only. They, obeying their Lord’s commands (Mat_10:9), had no money that they could call their own to give to those that asked them. But they could give more than money.

In the name of Jesus Christ of Nazareth . . . .—The full trust with which the words were spoken was in part a simple act of faith in their Master’s promise (Mar_16:18), in part the result of a past experience in the exercise of like powers (Mar_6:13). And the Name in which they spoke could hardly have been a new name to the cripple. Among the beggars at the Temple-gate there had once been the blind man who received his sight at the pool of Siloam (Joh_9:7-8). The healing of the cripple at Bethesda (Joh_5:2; Joh_5:14) could scarcely have been unknown to the sufferer from a like infirmity. What made the call to rise and walk a test of faith was that, but a few weeks before, that Name had been seen on the superscription over the cross on which He who bore it had been condemned to die as one that deceived the people (Joh_7:12).

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

6. Silver and gold have I none] The Apostles, we may see from this, made no claim for themselves upon the contributions of the richer converts.

but such as I have give I thee] Better literally, what I have that give I thee. We are nowhere told how much time had passed since the day of Pentecost, and it is probable that this was not the first miracle which Peter wrought (see Act_2:43). For he speaks as not without experience of what works God will enable him to do. His language is that of firm assurance, “what I have,” though in a moment he adds “In the name of Jesus Christ.”

Jesus Christ of Nazareth] According to St John’s account, the name Nazareth was included in the title on Christ’s cross (Joh_19:19), and we can see that the place was despised in the eyes of the Jews (Joh_1:46) from Nathanael’s question to Philip. This despised origin, as well as the shameful death of Jesus, was a stumbling-block to the Jews.

rise up and walk] The best MSS. have only the last verb walk. So that the arguments which have been based on these words to shew that St Luke in the Acts has drawn his picture here from what is recorded of Christ’s language (Luk_5:23) in the Gospel, fall to the ground.

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.

Then Peter said, silver and gold have I none,.... The Ethiopic version reads, "we have none"; and so it reads the next clause in the first person plural; that is, they had no money either of gold or silver coin; they had none about them, nor any of their own perhaps any where; none but what was brought to them, and put into their hands as a common stock for the whole church, or the poor of it: nor indeed might any money be carried in a purse into the temple; See Gill on Mat 10:9, Mar 11:16 though doubtless they might carry it in their hands, or otherwise, for the offerings, or for the poor, or this man would not have lain here for alms.

But such as I have, give I thee; meaning the gift of healing; not that he communicated that to him, but exercised the gift upon him, by curing him of his lameness; and which was much preferable to large quantities of gold and silver, had he had them to give unto him:

in the name of Jesus Christ of Nazareth: signifying, that it was by the command of Christ he said what follows; and by his power he wrought the cure which commenced upon it; even by the authority and virtue of him, who was treated with so much contempt by the Jews, and had lately been crucified by them: in his name he bid him

rise up and walk; without making use of any medicines, or applying anything to him; but believing that power would go along with the words, and strength would be communicated to him, by him in whose name he spoke, he said these words: and herein lies the difference between the miracles wrought by Christ, and by his disciples; those that were done by him were done in his own name, and by his own power; those that were performed by his disciples, were done in the name of Christ, and by his power alone; and the Jews themselves own, that the disciples performed cures , "in the name of Jesus" (a).

(a) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

Ver. 6. Silver and gold have I none] The newelected pope, in his solemn Lateran procession, must take copper out of his chamberlain’s lap, and scatter it among the people, saying, Gold and silver have I none. Whenas Petrarch writeth that when Pope John XXII died, his heirs found in his treasury 250 tons of gold. And when Pope Boniface VIII was taken and plundered by Philip the Fair, king of France, there was more store of treasure carried out of his palace than all the kings of the earth could show again, saith the historian. Every pope hath the sign of the cross on his pantofle shining gloriously with pearls and precious stones, ut plenis faucibus crucem Christi derideat, saith mine author in derision of Christ’s cross. (Heidelfield.)

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.

Silver and gold have I none - The man had asked for money; Peter assures him that he had not that to give; what he did was done, however, in such a way as to show his willingness to aid him if he had possessed money.

Such as I have - Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds that it was derived solely from the Lord Jesus Christ.

In the name - Compare Act 4:10. In Mar 16:17-18, it is said, “These signs shall follow them that the sick, and they shall recover.” The expression means “by his authority,” or “in virtue of power derived from him.” We are here struck with a remarkable difference between the manner in which the Lord Jesus performed miracles and that in which it was done by his apostles. He did it in his own name and by virtue of his own power. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers.

Of Nazareth - This was the name by which he was commonly known. By the name he had been designated among the Jews and on the cross. It is by no means improbable that the man had heard of him by this name, and it was important that he should understand that it was by the authority of him who had been crucified as an impostor.

Rise up and walk - To do this would be evidence of signal power. It is remarkable that in cases like this they were commanded to do the thing at once. See similar cases in Joh 5:8; Mat 9:6; Mat 12:13. It would have been easy to allege that they had no power; that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that if it were done they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it, to make use of means, or to wait on him, but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, people must perish, just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God, Act 3:8.

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

But what I have, I give thee. Though St. Luke told us, (chap. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified. In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross. (Witham) --- This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man’s feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c. (St. Bernard, Serm. xv. super Cant. prope medium.)

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).

Silver and gold have I none; that is, at hand, or about me; neither had he much elsewhere; the apostles abounded indeed, but in grace, not in riches.

Such as I have; a power from Christ to heal.

Give I thee; I apply it to thee, and will make it effectual for thee.

In the name, in the power, or at the command, of Jesus Christ, and trusting unto his promised assistance, who can speak to things that are not as if they were.

Jesus Christ of Nazareth; our Saviour was usually so called, and being known by that name, the apostle does not decline it, though it had been by many (without cause) given him by way of reproach.

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

6. Silver… none—Much he had that was better than silver or gold, but of those nothing. He was a penniless, but a rich apostle; nor did he perform his apostolate to fill his coffers. Peter’s exact words are, Silver and gold are not to me. The Aramaic not having the verb to have, uses this mode of expression to signify that verb; we probably have, therefore, a literal Greek translation of Peter’s Aramaic words.

In the name… walk—Literally, in the name of Jesus, Messiah, the Nazarene, rise and walk. The highest and the humblest earthly epithets of the Lord are here combined in this act. Each movement and every exact word seem given by Luke as if himself present, and emphasizing this as a most important miracle.

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

But for then, A.V.; what I have that for such as I have, A.V.; walk for rise up and walk, A.V. and T.R. In the name of Jesus Christ of Nazareth. What Peter meant by "in the Name," he clearly explains in vers. 12 and 16, where he shows that they did not work the miracle by their own power or godliness, but that the lame man was healed by the Name of Jesus, in which he believed. So our Lord said of himself, I am come in my Father"s Name" (Joh_5:43; comp. Joh_10:25) Observe the full designation of our Lord as "Jesus Christ of Nazareth" (tou Nazwraiou), Act_4:10, and comp. Mat_11:23. The faith which was the condition of the healing (ejpistei, ver. 16) embraced the humiliation and cross of the Christ (as expressed in the word the Nazarene) as well as his power and glory.

Spiritual riches.

Peter said," etc. Introduction. The whole scene suggestive on the subject of the state of man. The contrast between the man lying in squalid misery at the gate of the temple and the splendors of the religious edifice. What was that religion which could bear to see such sights daily, and had no message for the poor? All gospels must be tried by this test: preach them to the poor. The men who wrought the miracle had learnt to cast themselves on God for the things of this world. They were as poor as the beggar, yet rich in the gifts of God. They had access to the Church"s offerings, yet, with a very unpriest-like self-denial, could say they had nothing. At the gate of the temple, at the hour of prayer, learn this great lesson of Divine endowment and prosperity.

I A great example of PERSONAL, WEALTH. "Such as I have." What was it? The Holy Ghost filling all the nature. Consider the two men, Peter and John. What wealth of knowledge, insight, power over the souls of others! Even in external aspects, the results upon the life of the world traceable to these two names, immeasurable; yet they were both fishermen of Galilee. What they had had been given them by God. The endowment which enabled them to heal one whom the world could not lift up. Surely an infinitely greater gift to be able to work such works than any of those distinctions of literary genius or artistic skill which the world so extravagantly rewards. Such wealth is ours as believers, in greater or less degree a wealth which no man can take from us, which grows by prayer and effort, which cannot die with us; "their works do follow them." The Church should seek this wealth of the Spirit, not, as the false Church has done, the wealth that perishes, lest the money should perish with it.

II An impressive illustration of GOD"S METHOD OF LIFTING UP THE WOUND from its ruin. Show that both Church and State have failed. The temple may have beautiful gates, but be full of hideous idolatry and shame. The State may abound in silver and gold, and yet present to the eye such lamentable pictures of helplessness, revealing its own impotence, as the poor mendicant, daily passed by at the most public place and the most sacred place of the city. The present aspect of both the professedly religions world and the social condition of our great populations demand a confession of man"s inability to produce a really happy society. Here there is:

1. The Name of Jesus Christ proclaimed as the new power that is wanted, as a redemption of the world from sin, setting spiritual life at the root of all other life, healing the miseries of men with compassion and wonderful works, promising the entire renovation both of body and soul in another world.

2. The true Church holds the lever in its hand by which the world shall be lifted up. We want the two apostles, the Petrine spirit of faith, the Johannine spirit of love. We must speak clearly and without reserve, in the Name of Christ, not in the name of ecclesiastical power and ritualistic display, to the poorest, and without greed of filthy lucre; and we must prepare to put forth such energy and gifts as we have, all alike, and in the spirit of fellowship; then we shall fill the world with praise, and the lame man shall leap as a hart, and the tongue of the dumb sing (see Isaiah 35., as a prediction of the Church"s power over the world). The message is individual to the rich and to the poor, "Rise up and walk." No life is true life which is not blessed of God. R.

Vers. 6, 16. The power of Christ"s Name.

The Revised Version, in its rendering of ver. 16, sets the Name forth even more prominently than the Authorized Version. It reads, "And by or, "on the ground of" faith in his Name hath his Name made this man strong." This represents the actual order of the Greek words. The incident is so graphically described by Luke, that a suggestive picture of the scene may be given as introduction. The point of difference between this and our Lord"s miracles which needs attention is this: Our Lord required signs of faith before he wrought his miracles St. Peter did not wait for such signs in this object of the healing power. Two reasons may help to explain the difference. St. Peter had to show the faith which he and the other apostles had in Christ. Signs of their faith were just then the important thing, rather than signs of the man"s faith. As our Lord acted directly, and not as an agent, he could give entire attention to the recipiency, or receptivity, of the objects of his power. And we may also say that the miracle was wrought rather for the people"s sakes than for the man"s. It was a call to them to give heed to the apostles" witness; and therefore St. Peter was, properly, more concerned about the influence of the miracle on the people than even about the moral condition of the lame man. St. Peter acted on a sudden impulse of the Holy Ghost which dwelt in him, and it was fitting that he and the rest of the disciples should keep themselves open to the Spirit"s leadings, ready to follow and obey the inward inspirations and monitions. Compare Paul"s response to Divine direction, in Act_16:6-10. We need, in these days, to recover our lost faith in the presence and lead of God the Holy Ghost, and to win the attitude of watching for his gracious guidance. "As many as are led by the Spirit of God, they are the sons of God. St. Peter s explanation of the miracle is that it was wrought in the "power of Christ"s Name." This we endeavor to understand.

I CHRIST"S NAME GATHERS UP HIS RIGHTS AND ATTRIBUTES. A name should be the expression of what a thing is, or what a man is. Nowadays names of persons are conventional and without significance; they are fixed by accident or by sentiment. In olden times they held meanings, and were appropriate to individuals; so a name was an explanation or revelation. In sympathy with this it is said that the redeemed are to have a "new name" on their foreheads. It will gather up into an expression their privilege and their joy as the fully redeemed. F. W. Robertson, in his sermon on "Jacob wrestling" (First Series, p. 41), says, "In the Hebrew history are discernible three periods distinctly marked, in which names and words bore very different characters. In the first of these periods names meant truths, and words were the symbols of realities. The characteristics of the names given then were simplicity and sincerity. The second period begins about the time of the departure from Egypt, and it is characterized by unabated simplicity, with the addition of sublimer thought and feeling more intensely religious. The third period was at its zenith in the time of Christ words had lost their meaning, and shared the hollow, unreal state of all things. Jacob lived in the first age, when men are sincere and truthful and earnest, and names exhibit character. To tell Jacob the Name of God was to reveal to him what God is and who." "The use of Name as the equivalent of power is very Jewish. It grew out of such passages as Psa_106:8, "He saved them for his Name"s sake." In the literature of the Jews great power was attributed to the Name of God, even when only inscribed, e.g. as it was said in tradition to have been on the rod of Moses." The Name of "Jesus of Nazareth" stands, therefore, for his Messiahship, his mission, his infinite worthiness, his accepted work, and his present power. Or, we may say, it stands for him, and sets him forth as the present Redeemer, "able to heal and to save unto the uttermost.

II CHRIST"S NAME INVOLVES HIS SPIRITUAL PRESENCE. This would be a familiar association to the Jew. God was in the bush, but Moses only had his Name. God delivered Israel from Egypt, but Israel knew him present with them only in his Name. They worshipped a God whom they never saw, and only could "exalt by his great Name, Jah. " And so Jesus Christ was gone out of the sphere of the senses. Really, however, present still, spiritually present, and working gracious and mighty works through faith in his Name. This is all we have of Christ his Name. And yet for us too it is the grasping of the spiritual reality of his presence.

III CHRIST"S NAME CAN HEAL THE SICK. Because he is present in the Name. "The Name did not work as a formula of incantation; it required, on the part both of the worker and receiver, faith in that which the Name represented the manifestation of the Father through the Son." The most striking illustration of the apostle"s faith in Christ"s Name, i.e. Christ"s actual presence and power to heal, is found in the recovery of Aeneas. (Act_9:34) St. Peter spoke as if he saw Christ there, saying, "AEneas, Jesus Christ maketh thee whole.

IV CHRIST"S NAME CAN HEAL THE SIN-SICK SOUL. For all outward and material healings are but illustrations of what Christ is now doing in moral spheres, in our hearts and lives, if we will, by faith, open to him. And what is called faith is simply this: soul-opening to the living Saviour, who, in his Divine power and grace, can come in, and heal, and cleanse, and save. "Behold, I stand at the door and knock," etc. Appeal as to whether there has yet been this openness to Christ. Impress that, in all healing and saving work, man may be the agent, but the power lies in the Name, which gathers up for us a present living Savior. R.T.

Responsibility in the possession of power.

Travelers tell us that one of the saddest things to be seen in Eastern countries is the crowding of beggars in the approaches to Mohammedan mosques, and at the gates of cities and large houses; many of them presenting the most painful and revolting pictures of human suffering. "The stationing of beggars, especially maimed beggars, at the gate of the temple, was evidently suggested by the persuasion that the feelings of those who were proceeding to, or had been engaged in, an act of solemn worship, would be more inclined to charity and benevolence than at ordinary times" (see "Bible Lands and Customs," Van Lennep, vol. 2. p. 754). Fix attention on the words actually spoken to the beggar by St. Peter, and consider

(1) The consciousness of power, and

(2) the responsibility of conscious power.

I THE CONSCIOUSNESS OF POWER. "Such as I have give I thee." St. Peter felt that he had something. He knew that he could benefit and bless the sufferer, if not in the precise way which the man anticipated. The common power of "silver and gold" St. Peter had not; the far better power, to heal, St. Peter had. What we so greatly need is to awake to the consciousness of the power that we have in Christ Jesus; to believe in the abundant and varied powers with which the Church of Christ and the individual Christian are endowed. We should expect to see signs of power in each other, as fellow-Christians. God never renews any man by his Spirit without also endowing him with a gift, or talent, in trust. Powers differ in different men. Each man has his own. Wealth is a power a dreadful power, if it has not been first laid on the altar of Christ, and then taken up and used as his; a glorious power if, on starting life, the soul has made a great covenant with Christ, and solemnly vowed that whatever may be gained shall be consecrated to him. Intellect is a power. Every man who knows a little more than his neighbor has a power. He can teach, he can enlighten, he can lead. But a man may have little money and little mind, and yet have the trust of that far higher thing spiritual power. He may be able to lay hold of, and use for the blessing of others, the "great power of God." That "spiritual power" lies dormant too often in us. We need something to work in us as in St. Peter, and waken the consciousness of our trust; something stirring in us mighty impulses, shaking us out of our apathy and selfishness, compelling us to say, "A witness for Christ has to be made, and I must help to make it; a work for Christ has to be done, and I must help to do it; the world has to be won for Christ, and I must set to work to win the little piece of the world in which God has been pleased to put me.

II THE RESPONSIBILTY OF CONSCIOUS POWER. All God"s gifts to us are for our giving away to others. All God"s strength is for use. If he makes an arm strong, it is for work. If he makes a voice strong, it is that it may plead with others for him. If he makes a heart strong, it is that it may inspire others to nobler things. There is no Divine blessing that is intended to rest with us. All blessings that flow to us are to flow through us, gain force from us, and flow on in refreshings beyond us. If you are compelled to recognize the fact that you could you could give, you could teach, you could sympathize, you could cheer then upon you rests a solemn responsibility. What you can do for Christ and for his brethren, you are bound, by all holy persuasions and considerations, to do. Such as you have, by gracious trusts from God, that you must be ever ready to give and spend and use for the service and the blessing of others. 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.

Then said Peter, Silver and gold have I none - How unlike his supposed successor! Can the bishop of Rome either say or do the same?

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

Observe here, 1. The poverty of this great apostle St. Peter, and his holy contempt of the world; silver and gold he had none; his pretended successor the pope upon his election says the same; but with as little sincerity as he says, Nolo episcopari: The apostle’s poverty was real, not fictitious. The holiest, the wisest, and best men, are seldom the wealthiest. Silver and gold have I none, but such as I have I give. As if he had said, "I have no money to give thee but that which is better than money: I have received power from Christ to cure and heal diseases, and having received it freely, I will give it freely: Therefore, in the name of Jesus; that is, by the power of Jesus , whom in contempt ye call Jesus of Nazareth, be healed, rise up and walk."

Observe, 2. The nature of the miracle here wrought: it was

1. Public and open, not done in a corner, but before all the people at a public time, (Pentecost) and at a public place (the gates of the temple.) The miracles, that is, the lying wonders wrought in the church of Rome, will not bear the light. Miracles are by them most pretended to, where people are most ignorant, and a dark shop is fittest for their false wares.

2. Instantaneous and sudden; Immediately his feet and ankle-bones received strength. This evidently shews it to be God’s work, he was perfectly cured, and instantly cured, though he was lame from his birth, and had continued lame above forty years. All things are easy, yea, equally easy, to an Almighty power: If God speaks but the word, the lame shall leap as an hart, Isa 35:6.

Observe, 3. The humility and faith of this great apostle discovered in the manner of the cure; his humility, in not disdaining to touch and take hold of, and lift up this poor cripple from the ground; his faith in being fully persuaded of Christ’s presence, relying upon his power, and depending upon his promise, Mar 16:18. They shall lay hands on the sick, and they shall recover. The apostles had not a power at their pleasure to work miracles; but when God pleased to work them, he made it known to them by inspiration, and put them upon it.

Observe, 4. How the poor cripple piously ascribes the praise of this miracle to God only: He leaped and praised God, not the apostles. No instrument must rob God of his glory; we may pay and gratify the messenger, but must return our prime and principal thanks to our benefactor. No doubt the cripple returned thanks to the apostle, but his prayers unto God only. To conceal God’s mercies is ingratitude; to attribute them to second causes is sacrilege.

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

See notes on verse 1

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.

6. Silver and gold have I none. Though the early church had poured out its gifts abundantly (2:45), Peter had not enriched himself, and was a poor man, presenting a great contrast to the popes who claim to be his successors. It is related that Thomas Aquinas came to Rome and visited Innocent IV. He looked somewhat amazedly upon the mass of plate and treasure which he saw there. “So,” said the pope, “you see, Thomas, we cannot say as did St. Peter of old, 'Silver and gold have I none.'” “No,” said Aquinas, “neither can you command, as did he, the lame man to arise and walk.” Peter had that which the popes have not. In the name of Jesus Christ. Christ worked his miracles in no one's name. The power was his own, but with the apostles all things were done in Christ's name, and the power ascribed to him.

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.

6. οὐχ ὑπάρχει μοι. The Apostles, we may see from this, made no claim for themselves upon the contributions of the richer converts. There seems to be a difference intended in the kind of possession, ὑπάρχω being used of the worldly belongings, ἔχω of the spiritual gifts, as being the best, and the most surely held.

Render the second clause, ‘What I have that give I thee.’ We are nowhere told how much time had passed since the day of Pentecost, but it is probable that this was not the first miracle which Peter wrought (see Act 2:43). For he speaks as not without experience of what works God will enable him to do. His language is that of firm assurance, ‘what I have,’ though in a moment he adds ‘in the name of Jesus Christ.’

Ναζωραίου. According to St John’s account, the name Nazareth was included in the title on Christ’s cross (Joh 19:19), and we can see that the place was despised in the eyes of the Jews (Joh 1:46) from Nathanael’s question to Philip. This despised origin, as well as the shameful death, of Jesus, was a stumblingblock to the Jews.

ἔγειρε καὶ περιπάτει. There is some variation in the MSS. here, some having only the last verb. As it stands, the text is exactly the same as the words which Christ used (Luk 5:23) at the cure of the paralytic. Hence objectors have alleged that St Luke in the Acts has based his history here on those recorded words of Jesus. But what is more natural than that St Peter at such a time when speaking and acting in Christ’s name should employ Christ’s very words?

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.

6.] ‘Non dubium est, quin etiam iis qui non erant de communitate fidelium, datæ fuerint eleemosynæ: sed Petrus tum vel nil habebat secum, in via ad templum, vel non tantum dare poterat quantum ad sublevandum pauperem opus esset. Vide abstinentiam Apostoli in tanta administratione, cf. ii. 45, coll. iv. 35.’ Bengel. But perhaps it is more simple to conclude that Peter spoke here of his own station and means in life—‘I am no rich man, nor have I silver or gold to give thee.’

ἐν τῷ ὀνόμ.] There is no ellipsis (as Heinr. and Kuinoel) of λέγω σοι, which weakens the force of the sentence: the name of Jesus is that in which, by the power of which, the “rise up and walk” is to be accomplished.

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

Silver and gold [αργυριον και χρυσιον] . Properly, silver and gold money. See on 1Pe 1:18.

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