CRITICAL REMARKS
Acts 3:1. Peter and John.—The old companionship which had existed between these two disciples before the crucifixion (John 1:20; Matthew 17:1), and was resumed after the resurrection (John 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 Acts 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 Acts 2:15; Acts 10:9; Acts 10:30.
Acts 3:2. Was carried.—Was being carried along just when the apostles arrived. Compare Luke 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. Acts 3:3; VI. Acts 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 John 9:8 (Plumptre).
Acts 3:4. Fastening his eyes.—Or, having gazed intently (compare Acts 1:10; Acts 13:9), so as to read the man’s character and (perhaps) discern that he had faith to be healed.
Acts 3:5. Gave heed unto them.—The apostles. Rather, fixed his mind (νοῦν being implied) upon them (compare Luke 14:7), expecting to receive something, τι, somewhat from them.
Acts 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 (Luke 5:24). Rise up and are omitted in the best MSS., as an imitation of Luke 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).
Acts 3:7. Feet and ankle bones.—These words, like “came from his mother’s womb” (Acts 3:2), show traces of Luke’s professional knowledge. Proprie locutus est medicus, Lucas (Bengel).
Acts 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.
Acts 3:9. All the people saw him.—Another evidence that the healing was no deception.
Acts 3:10. Wonder.—θάμβος, belongs more to the domain of the feelings. Amazement.—ἔκστασις, more to that of the intellect.
HOMILETICAL ANALYSIS.—Acts 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 (John 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 Psalms 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 (Acts 2:46), and Peter and John, who possibly since their early days had been companions (Matthew 4:18; Matthew 4:21; Luke 5:10), and who certainly since they had cast in their lot with Christ (John 1:40-41) had frequently acted in concert (Luke 12:8; John 18:16; John 20:6; John 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 (John 5:5), and at Lystra (Acts 14:8), and the man blind from birth (John 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 (1 Corinthians 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 Mark 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 Acts 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
Acts 3:1. Peter and John.
I. In early days partners in trade (Matthew 4:18; Matthew 4:21; Luke 5:10).
II. In the time of the Baptist seekers after God (John 1:37; John 1:42).
III. After their conversion colleagues in the apostleship (Matthew 10:2; Acts 1:13).
IV. During the days of the Son of man fellow intimates of Christ (Luke 8:51; Luke 9:28; Matthew 26:37).
V. In the passion week companions in action (Luke 22:8; John 18:16).
VI. After the resurrection, comrades in witness bearing (Acts 8:14).
The Hour of Prayer.
I. Divinely appointed.
II. Devoutly hallowed.
III. Sweetly refreshing.
IV. Always profitable.
V. Frequently forgotten.
Acts 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 (Romans 12:8).
2. Should never be performed with ostentation or vanity (Matthew 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.
Acts 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 (John 1:16; Colossians 1:19; Colossians 2:19).
2. For distribution through her hands (Matthew 5:16; Philippians 2:16).
3. Without money and without price (Matthew 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 (Luke 10:7). N.B.—It cannot be argued from this practice of the Twelve or of Paul (Acts 20:34; 2 Corinthians 11:7) that a paid ministry is unscriptural (1 Corinthians 9:14).
2. They had not applied their talents to the acquisition of money (Matthew 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 (Matthew 4:18-22), Matthew his customs’ booth (Matthew 9:9), and the others their respective occupations, to follow Christ (Mark 10:28; Matthew 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 (Acts 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 (1 Corinthians 13:3), though undoubtedly he ought to practise charity (Galatians 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 (Acts 4:33; compare Psalms 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 (Matthew 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 (Matthew 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.
Acts 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.
Acts 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.
Acts 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.
Acts 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 (Acts 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 (Acts 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.