WE have now to consider the miraculous restoration of the lame man at the gate of the temple by the power of the name of Jesus.
1. THE HOUR OF PRAYER.—"Peter and John went up [together] into the temple at tire hour of prayer, being the ninth hour" (Acts 3:11Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. (Acts 3:1)). The hours of prayer among the Jews were "evening, morning, and at noon" (Ps. 55:17)—the third, sixth, and ninth, hours (Dan. 6:1010Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. (Daniel 6:10)), or with us 9, 12, and 3 o'clock. The third and ninth hours coincided with the times of offering the morning and evening sacrifices. The apostles, as well as the rest of the Christians at that period, still frequented the temple; for although they were called out from the "untoward generation," they did not yet regard themselves as anything beyond a godly "company," in the midst of "the nation of the Jews," owning Jesus as both "Lord and Christ” on high. They were indeed the newly-formed Church of which Christ spake when he said to Peter, "On this rock I will build my Church;" but they knew it intelligently, by divine teaching, only at a later period. We find in the Acts the gradual transition from Judaism to Christianity; and the apostles as well as others frequenting both sets of services. This transition took place gradually, as trial, revelation, and faith increased.
Of the impropriety of now doing as the apostles and early Christians then did, we have already spoken: for the cross sealed the doom of Jewish worship under law, and apostolic teaching has now formally told the saints to leave it: "Wherefore also Jesus, that He might sanctify the people by His own blood, suffered without the gate; therefore let us go forth, unto Him without the camp, bearing His reproach" (see Heb. 13:10-1610We have an altar, whereof they have no right to eat which serve the tabernacle. 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. 14For here have we no continuing city, but we seek one to come. 15By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:10‑16)). Spiritual intelligence in the full revelation of God will tell us that some things done even by apostles are not to be imitated by us, though we may not say they were improper in them—not having God's completed revelation. The relationship in which we stand determines our privileges, duties, and responsibilities, and the light of revelation guides us in our conduct in connection with our day and sphere.
2. THE LAME BEGGAR AT THE GATE OF THE TEMPLE.—"And a certain man who was lame from, mother's womb was being carried, whom they placed every day at the yate of the temple called Beautiful, to ask alms of those who were going into the temple; who seeing Peter and John about to enter into the temple, asked to receive alms." This is a sample of the "many wonders and signs done by the apostles" (2:43). It was a real miracle "a wonder"—that a man born lame, needing to be carried, should be made to walk. He was laid daily as a beggar at the Beautiful gate of the temple. Whether this was Nicanor's gate, the gate Susan, or Huldah, must remain uncertain; but it was at one of the temple gates where he was laid, that he might ask to receive alms of the people in the thoroughfare of the worshippers at a season when they might feel their hearts most affected, and their hands more readily opened in charity. "Placed every day" there, he would be notorious, and this made the miracle more generally known (ver. 10). The fact of their having this beggar at all at their temple gate was an evidence, as well as a type, of the impotent and beggared condition of the nation. When things were right in Israel, there were no beggars. In the days of Christ and His apostles they were rife, for the nation was a moral ruin. When God's fear had left them, they ceased to care for man. "Thou shalt love the Lord thy God, with all thy heart; and thy neighbor as thyself." "Who is my neighbor?" The man who went down from Jerusalem to Jericho, and fell among thieves who robbed him, wounded him, and left him for dead—that abject wretch is your neighbor, and you give him the go-by. The people ought not to have had beggars in God's good land, a land flowing with milk and honey.
This beggar addressed himself to the apostles; but though they were possessed of the healing power of Christ, his expectations were bounded by the receiving of "alms." He had become reconciled to his sad lot, and all he looked for was mere maintenance. This is like a despairing sinner who has become reconciled to his state, and, hopeless of being able to get out of it: he makes the wants of the body and temporal things generally his only business; never rising to the higher conception that Christ is able to save sinners and deliver from the dire bondage of a fallen and corrupt nature. The more miserable the man, the more is Christ's power displayed.
Gossner says sweetly, “This man is an image of natural inability. We must be carried as long as our feet are without strength. But He who lays us at the most beautiful gate of the temple, which is called Jesus Christ, has in truth carried us to the gate of life and of the power of God. We shall then be assuredly healed.”
3. THE STEADFAST LOOK.—"And Peter looking steadfastly upon him with John, said, Look on us" (verse 3). "And Peter fastening his eyes upon him." "Great is the power of a steadfast gaze:" ch. 13:9, "Saul set his eyes on Elymas" (Beng.) The soul may go forth through the eyes. Peter set his eyes on this man for Christ, no doubt drawn out to him by the Holy Ghost, who was to have him cured of his lameness, that He might use him as a walking announcement to "the people of the Jews," that Christ, though in heaven, was still working as their healer and the forgiver of their sins—the marks of the true Messiah promised to the fathers. It happens still in the case of those who are led by the Spirit, that they "fasten their eyes" on one person rather than another, as vessels of mercy, and objects of the Saviour's grace and power. And if we were thoroughly under the power of the Holy Ghost, we should be always led by the Spirit to fix on the very persons God intends to bless; and, by. His divine guidance, to say and do exactly what we ought in the circumstances, instead of merely firing blank cartridge and beating the air, as is too often the case. No doubt Peter's heart, as well as John's, felt for this poor helpless man in his pitiable condition; and they set their eyes on him with ah that commiseration which love teaches the heart to feel for Christ's sake. But why this cripple was cured rather than others, Christ would teach was an expression of divine sovereignty in conferring the blessings of health and cure, as well as the benefits of grace (Luke 4.); and that God might be glorified in him (John 9.) But in fastening their eyes on this hopeless object of compassion, they continued to display the grace of Christ, who, though He was the one who had made the sun stand still, had been, as they may have remembered, Himself made to stand still at a blind beggar's cry for mercy (Luke 18:35-4335And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36And hearing the multitude pass by, he asked what it meant. 37And they told him, that Jesus of Nazareth passeth by. 38And he cried, saying, Jesus, thou Son of David, have mercy on me. 39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. 40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. (Luke 18:35‑43)). Those who are not living like the Master, don't fasten their eyes on those who appeal to them for aid; but give a careless glance at them, look hastily elsewhere, and pass on, neither giving a word of grace nor an alms. Peter, on the contrary, under the power of the grace of our Lord Jesus Christ (2 Cor. 8.), both looked fixedly on the lame beggar, and said to him, "Look on us.”
“And he gave heed unto them, expecting to receive something from them" (verse 5); but he little expected the boon which they conferred. "It is even a good deal when people look on ministers, expecting to receive something,' for, as a rule, they have not even that vague hope. Alas! how often it may occur, that poor awakened and hungering souls look on their teacher, expecting to receive something,' and are sent empty away." The effect of Peter's word was to turn his eyes upon the apostles with hope and confidence. He was fixed and intent, and gazed on them with eyes and mind. Thus shall the nation in its helplessness look on its Saviour, and get a deliverance beyond all expectation, not being maintained merely, but set up afresh under Christ, their risen and glorified Messiah, under the new covenant, with all its spiritual as well as temporal blessing, and enjoying, as a revivified nation on the earth, in connection with their Ring, "the sure mercies of David" (Jer. 31:3131Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: (Jeremiah 31:31); Ez. 37.; Dan. 12.; Rom. 11.; Isa. 55.)
4. IN THE NAME OF JESUS CHRIST.—"But Peter said, Silver and gold I have not; but what I have this give I to thee: In the name of Jesus Christ, the Nazarene, rise up and walk" (verse 6). The man's expectation of receiving money was disappointed by Peter's word, "Silver and gold I Nave not;" but he gives him a far better gift, and one which he never durst have asked for. The apostles, like their Master, were poor in earthly good, but rich in heavenly power and grace.
Christianity is just the contrast of Judaism. The latter was temporal peace, prosperity and plenty in God's earthly inheritance. The Christian state is to be blessed "with all spiritual blessings in heavenly places in Christ;" but as to their lot in this world, poverty, pilgrimage, and persecution, with an inheritance in reversion in heaven (1 Pet. 1.)
The great error of the Church has been to reverse this and assume the world now. This has been done most fully by Rome, although all the Churches are more or less infected by this plague of worldliness. It is said that Thomas Aquinas, visiting the Pope when large sums of money were counted, the Pope remarked to him, "Peter has no longer to say, Silver and gold have I none.’ "Neither can he now say (added Thomas) Rise up and walk.'”
There is much moral force in this remark: for the Church's inefficiency has always been in proportion to her temporal prosperity. And what is true of the Church as a whole is true of individuals. Many a successful merchant can look back to a time when he had grace and power working in his soul, and ability to do efficient work for God, which too much absorption with the world has robbed him of, and left him like a withered leaf.
They had been recently endued with the power of the Spirit coming upon them to bear witness to the once despised and crucified, but now risen, Jesus of Nazareth; and as the Holy Ghost was come down to display His glory and maintain His honor before men, Peter's heart being set on the Spirit's object, he felt he could count on the Spirit's power with him in using the precious name of Jesus; and so, addressing the lame man, he says In the name of Jesus the Nazarene, rice up and walk.”
"In the name of Jesus" is an expression which can be rendered by no equivalent logical paraphrase. In using His name the works were wrought as if He were there in person, doing them "by the power of God." The works were "through," the apostles, "but only as His instruments, by the divine agency of the Holy Ghost." Peter was in possession of a name of grace and power that is above every name, and which he now employed to impart a vitality, power, and strength to the feet of this lame beggar which they had never known before. And there was on Peter's part an act also as well as a word.
“And having taken hold of him, by the right hand, he raised him, up, and immediately his feet and ankle-bones were made strong" (verse 7). Peter's faith in Jesus' name was firm, and he acts with that energy which evinced his belief that the man would be cured. He had looked intently on him, and made him look on him and John; then he uses the name of Jesus, and the man submits to it; lastly, he grasps the man by his right hand, lifting him up, and he rises at once by the divine energy communicated.
“In that moment the crippled limbs were touched as if they had been subjected to an electric shock. They were strengthened and restored by the Almighty power of God. The man leaps up with an elasticity hitherto unknown to himself. He can do that which he had never learned to do from the time of his birth— he can stand and he can walk. This is another aspect in which the miracle should be viewed. This was the moment when the spark of faith was kindled. The word gave healing to his body by giving faith to his soul.”
5. WALKING AND LEAPING AND PRAISING GOD."—" And leaping up he stood and walked, and entered with, them into the temple, walking, and leaping, and praising God; and all the people saw him walking and praising God. And they recognized him, that it was he who sat for alms at the Beautiful gate of the temple, and they were filled with, wonder and amazement at what had happened to him" (verses 8-10).
“He stood and walked." "Whither? Naturally with the two apostles into the temple. And feeling more and more exultant in his walking—his fresh, never-learned acquirements—he could in no way either stand still or sit down, but began to jump and leap like a hart ' (Isa. 35:66Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. (Isaiah 35:6)), loudly and heartily praising God for giving him this soundness in the name of Jesus of Nazareth.”
With ah his heart he could repeat Ps. 103. “Bless the Lord, O my soul, and forget not all His benefits; who forgiveth all thine iniquities; who healeth all thy diseases." Body and soul he rejoiced in the living God; and the apostles did not repress the exuberance of his emotion, nor for bid the demonstrativeness of his joy in" leaping and praising God." What is the fruit of true nature or of faith Christianity allows, but what is pretended and assumed it exposes and disallows.
The miracle was public and notorious, for "all the people" who had assembled in the temple courts as worshippers that afternoon, "saw him walking and praising God;" and the multitude gathered by the miracle were the congregation that God had assembled to hear Peter's sermon. As the miracle of the tongues drew together a vast concourse at the time of the morning sacrifice to hear Peter's first sermon on the day of Pentecost, so this other wonder drew the people together at the time of the evening sacrifice to hear another testimony to Israel from the same apostle's lips.
“And they recognized him, that it was he who sat for alms at the Beautiful gate of the temple." The great point here was the identification of the man on whom the miracle of healing had been shown. "They recognized him." He was well and widely known to them. The effect upon them was to fill them with wonder and amazement at what had happened to him, for they knew that his cure could be accounted for only by referring it to the power of God. He was a living, walking, leaping, praising manifestation of the grace and power of Jesus of Nazareth; and his overflowing gratitude in praising God must have added to the awe and amazement with which they beheld him, as it gave evidence that grace had won his heart at the same time that power had reached and cured his feet.
"And as he held Peter and John, all the people ran together to them in the portico which is called Solomon's, greatly wondering" (verse 11). The healed cripple held Peter and John fast—clung to them as his physicians, and no doubt told the inquiring wondering crowd, that they were the men who had healed him. A great circle of wondering people collected around them in that same Solomon's porch, where Jesus walked and preached after healing the man who was born blind (John 10.) Peter, with this "exceedingly amazed" congregation before him, and the healed cripple beside him as the immediate occasion of his discourse, began to preach what might justly be termed a Jewish sermon, with Jesus of Nazareth as its subject. It consists first of an instruction regarding the author of the miracle, then an exhortation to repentance and conversion.