ACTS 3 COMMETARY EDITED BY GLE PEASE Peter Heals a Lame Beggar 1 One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon. Peter and John was going up to the temple at 3 o'clock in the afternoon. This was the usual time of prayer for the Jews, and I'm sure that these apostles remembered that Christ died on the cross at 3 o'clock in the afternoon. Peter and John had been two of the3 in the inner circle of the Apostles. They had a special and more intimate relationship with Jesus. When Jesus had ascended to heaven they went on as close friends and partners in ministry. If you throw a pile of needles onto a magnet and then later remove the magnet, those needles will continue to cling to each other, and that is what happened to the Apostles. They were drawn to Jesus and were filled with his Spirit, and now that he is gone they continue to be drawn to each other. They were partners in fishing before Jesus came into their lives, and now they are partners in fishing for men. Jesus told them to be witness first in Jerusalem, and so all of these early chapters of Acts up to chapter 8 were all taking place in Jerusalem. The church was basically born here and it was here filled with the Holy Spirit and became what is called the mother church, for all others began in her. These two may have been the two sent to prepare the Last Supper in Luke 22:8. They are together here and in 8:14 and are sent to Samaria together. They are the two brightest lights among the Apostles. o other two are pictured as such good friends. As far as I know they were the best friends in the . T. apart from the Friend of Friends. Matthew Henry points out that both had brothers but they were knit together in Christ closer than with their family. He feels that after Peter's denial it was John who comforted and help him to be restored. Morgan says Peter was the doer and John the dreamer, but they complimented each other.
1. ACTS 3 COMME TARY EDITED BY GLE PEASE Peter Heals a Lame
Beggar 1 One day Peter and John were going up to the temple at the
time of prayerat three in the afternoon. Peter and John was going
up to the temple at 3 o'clock in the afternoon. This was the usual
time of prayer for the Jews, and I'm sure that these apostles
remembered that Christ died on the cross at 3 o'clock in the
afternoon. Peter and John had been two of the3 in the inner circle
of the Apostles. They had a special and more intimate relationship
with Jesus. When Jesus had ascended to heaven they went on as close
friends and partners in ministry. If you throw a pile of needles
onto a magnet and then later remove the magnet, those needles will
continue to cling to each other, and that is what happened to the
Apostles. They were drawn to Jesus and were filled with his Spirit,
and now that he is gone they continue to be drawn to each other.
They were partners in fishing before Jesus came into their lives,
and now they are partners in fishing for men. Jesus told them to be
witness first in Jerusalem, and so all of these early chapters of
Acts up to chapter 8 were all taking place in Jerusalem. The church
was basically born here and it was here filled with the Holy Spirit
and became what is called the mother church, for all others began
in her. These two may have been the two sent to prepare the Last
Supper in Luke 22:8. They are together here and in 8:14 and are
sent to Samaria together. They are the two brightest lights among
the Apostles. o other two are pictured as such good friends. As far
as I know they were the best friends in the . T. apart from the
Friend of Friends. Matthew Henry points out that both had brothers
but they were knit together in Christ closer than with their
family. He feels that after Peter's denial it was John who
comforted and help him to be restored. Morgan says Peter was the
doer and John the dreamer, but they complimented each other.
2. They were going to the temple. They were regular in their
worship and not just on special days. It was a habit of life that
did not change when they became Christians. When it becomes a habit
you do it even when you don't feel like it. Even after great events
like Pentecost there is need for the daily routine of the
devotional life. Louis Banks, "I am always arlarmed about a man who
is full of enthusiasm for special missions and times of unusual
excitement, but can never be depended on for the regular prayer
meeting. Loyalty to routine duties are part of Christian maturity.
They were Christians but no less Jews and faithful to the God of
Israel who sent His Son to be their redeemer. Morgan, "Pentecost as
a flaming fire was never intended to be the continuous and normal
condition of the Christian church. The conditions after Pentecost
are symbolized in these chapters of the Acts of the Apostles. The
normal for the church of God is in the common places and among the
cripples." Here is an example of all trouble you can get into by
going to church. It led to the first persecution of the Apostles by
the authorities. Being used of the Holy Spirit is not always a good
way to stay out of trouble. BAR ES, "Peter and John went up ... -
In Luk_24:53, it is said that the apostles were continually in the
temple, praising and blessing God. From Act_2:46, it is clear that
all the disciples were accustomed daily to resort to the temple for
devotion. Whether they joined in the sacrifices of the
temple-service is not said; but the thing is not improbable. This
was the place and the manner in which they and their fathers had
worshipped. They came slowly to the conclusion that they were to
leave the temple, and they would naturally resort there with their
countrymen to worship the God of their fathers. In the previous
chapter Act_2:43 we are told in general that many wonders and signs
were done by the hands of the apostles. From the many miracles
which were performed, Luke selects one of which he gives a more
full account, and especially as it gives him occasion to record
another of the addresses of Peter to the Jews. An impostor would
have been satisfied with the general statement that many miracles
were performed. The sacred writers descend to particulars, and tell
us where, and in relation to whom, they were performed. This is a
proof that they were honest people, and did not intend to deceive.
Into the temple - Not into the edifice properly called the temple,
but into the court of the temple, where prayer was accustomed to be
made. See the notes on Mat_21:12. At the hour of prayer ... - The
Jewish day was divided into twelve equal parts; of course, the
ninth hour would be about three oclock p. m. This was the hour of
evening prayer. Morning prayer was offered at nine oclock. Compare
Psa_55:17; Dan_6:10. CLARKE, "Peter and John went up together - The
words , which we translate together, and which are the first words
in this chapter in the Greek text, we have already seen, Act_2:47,
are added by several MSS. and versions to the last verse of the
preceding chapter. But they do not make so good a sense there as
they do here; and should be translated, not together, which really
makes no sense here, but at that time;
3. intimating that this transaction occurred nearly about the
same time that those took place which are mentioned at the close of
the former chapter. At the hour of prayer - This, as is immediately
added, was the ninth hour, which answers, in a general way, to our
three oclock in the afternoon. The third hour, which was the other
grand time of public prayer among the Jews, answered, in a general
way, to our nine in the morning. See the note on Act_2:15. It
appears that there were three hours of the day destined by the Jews
to public prayer; perhaps they are referred to by David, Psa_55:17
: Evening and Morning, and at Noon, will I pray and cry aloud.
There are three distinct times marked in the book of the Acts. The
Third hour, Act_2:15, answering, as we have already seen, to nearly
our nine oclock in the morning; the Sixth hour, Act_10:9, answering
to about twelve with us; and the Ninth hour, mentioned in this
verse, and answering to our three in the afternoon. The rabbins
believed that Abraham instituted the time of morning prayer; Isaac,
that at noon; and Jacob, that of the evening: for which they quote
several scriptures, which have little reference to the subject in
behalf of which they are produced. Others of the rabbins,
particularly Tanchum, made a more natural division. Men should
pray, 1. When the sun rises; 2. when the sun has gained the
meridian; 3. when the sun has set, or passed just under the
horizon. At each of these three times they required men to offer
prayer to God; and I should be glad to know that every Christian in
the universe observed the same rule: it is the most natural
division of the day; and he who conscientiously observes these
three stated times of prayer will infallibly grow in grace, and in
the knowledge of Jesus Christ our Lord. GILL, "Now Peter and John
went up together into the temple,.... These two disciples were
intimate companions, and great lovers of each other; they were
often together: they are thought, by some, to have been together in
the high priest's palace at the trial of Christ; and they ran
together to his sepulchre, Joh_18:15 and they now went together to
the temple, not to attend the daily sacrifice, which was now
abolished by the sacrifice of Christ, but to attend to the duty of
prayer, which was still in force, and that they might have an
opportunity of preaching Christ, where there was a number of people
together: at the hour of prayer; being the ninth hour, or three
o'clock in the afternoon. This was one of their hours of prayer; it
was customary with the Jews to pray three times a day, Dan_6:10
which, according to the Psalmist in Psa_55:17 were evening,
morning, and at noon; to which seems to answer the three times that
are taken notice of by Luke in this history: that in the morning
was at the third hour, as in Act_2:15 or nine o'clock in the
morning; that at noon was at the sixth hour, as in Act_10:9 or
twelve o'clock at noon; and that in the evening at the ninth hour,
as here, or three o'clock in the afternoon. Not that these were
times of divine appointment. The Jews (o) themselves say, "there is
no number of prayers from the law, and there is no repetition of
this or that prayer from the law, and there is no , "fixed time"
for prayer from the law.''
4. But according to the traditions of the elders, "the morning
prayer was to the end of the fourth hour, which is the third part
of the day--the prayer of the "Minchah", (or evening prayer,) they
fixed the time of it to answer to the evening daily sacrifice; and
because the daily sacrifice was offered up every day from the ninth
hour and a half, they ordered the time of it to be from the ninth
hour and a half, and it is called the lesser "Minchah"; and because
in the evening of the passover, which falls upon the evening of the
sabbath, they slay the daily sacrifice at the sixth hour and a
half, they say, that he that prays after the sixth hour and a half
is excused; and after this time is come, the time to which he is
obliged is come, and this is called the great "Minchah"---lo, you
learn, that the time of the great "Minchah" is from the sixth hour
and a half, to the ninth hour and a half; and the time of the
lesser "Minchah" is from the ninth hour and a half, until there
remains of the day an hour and a quarter; and it is lawful to pray
it until the sun sets.'' So that it was at the time of the lesser
"Minchah" that Peter and John went up to the temple; which seems to
be not on the same day of Pentecost, but on some day, or days
after; it may be the sabbath following, when there was a great
number of people got together. HE RY, "We were told in general
(Act_2:43) that many signs and wonders were done by the apostles,
which are not written in this book; but here we have one given us
for an instance. As they wrought miracles, not upon every body as
every body had occasion for them, but as the Holy Spirit gave
direction, so as to answer the end of their commission; so all the
miracles they did work are not written in this book, but such only
are recorded as the Holy Ghost thought fit, to answer the end of
this sacred history. I. The persons by whose ministry this miracle
was wrought were Peter and John, two principal men among the
apostles; they were so in Christ's time, one speaker of the house
for the most part, the other favourite of the Master; and they
continue so. When, upon the conversion of thousands, the church was
divided into several societies, perhaps Peter and John presided in
that which Luke associated with, and therefore he is more
particular in recording what they said and did, as afterwards what
Paul said and did when he attended him, both the one and the other
being designed for specimens of what the other apostles did. Peter
and John had each of them a brother among the twelve, with whom
they were coupled when they were sent out; yet now they seem to be
knit together more closely than either of them to his brother, for
the bond of friendship is sometimes stronger than that of relation:
there is a friend that sticks closer than a brother. Peter and John
seem to have had a peculiar intimacy after Christ's resurrection
more than before, Joh_20:2. The reason of which (if I may have
liberty to conjecture) might be this, that John, a disciple made up
of love, was more compassionate to Peter upon his fall and
repentance, and more tender of him in his bitter weeping for his
sin, than any other of the apostles were, and more solicitous to
restore him in the spirit of meekness, which made him very dear to
Peter ever after; and it was good evidence of Peter's acceptance
with God, upon his repentance, that Christ's favourite was made his
bosom friend. David prayed, after his fall, Let those that fear
thee turn unto me, Psa_119:79. II. The time and place are here set
down. 1. It was in the temple, whither Peter and John went up
together, because it was the place of concourse; there were the
shoals of fish among which the net of the gospel was to be cast,
especially during the days of pentecost, within the compass of
which we may suppose this to have happened. Note, It is good
to
5. go up to the temple, to attend on public ordinances; and it
is comfortable to go up together to the temple: I was glad when
they said unto me, Let us go. The best society is society in
worshipping God. 2. It was at the hour of prayer, one of the hours
of public worship commonly appointed and observed among the Jews.
Time and place are two necessary circumstances of every action,
which must be determined by consent, as is most convenient for
edification. With reference to public worship, there must be a
house of prayer and an hour of prayer: the ninth hour, that is,
three o'clock in the afternoon, was one of the hours of prayer
among the Jews; nine in the morning and twelve at noon were the
other two. See Psa_55:17; Dan_6:10. It is of use for private
Christians so far to have their hours of prayer as may serve,
though not to bind, yet to remind conscience: every thing is
beautiful in its season. CALVI , "1.We saw before that many signs
were showed by the hands of the apostles; now Luke reciteth one of
many for examples sake, after his common custom; namely, that a
lame man, which was lame of his feet from his mothers womb, was
perfectly restored to his limbs. And he doth diligently gather all
the circumstances which serve to set forth the miracle. If it had
been that his legs had been out of joint, or if it had been some
disease coming by some casualty, it might have been the more easily
cured. But the default of nature (164) could not have been so
easily redressed. When as he saith that he was carried, we gather
thereby that it was no light halting, but that this man did lie as
if his legs had been dead. Forasmuch as he was wont daily to ask
alms, hereby all the people might the better know him. In that
being healed, he walked in the temple at the time of prayer, this
served to spread abroad the fame of the miracle. Furthermore, this
doth not a little set forth the same, that being lifted up and set
upon his feet, he leapeth up therewithal, and walketh joyfully.
BARCLAY 1-10, "The Jewish day began at 6 o'clock in the morning and
ended at 6 o'clock in the evening. For the devout Jew there were
three special hours of prayer -- 9 a.m., 12 midday and 3 p.m. They
agreed that prayer was efficacious wherever it was offered; but
they felt that it was doubly precious when offered in the Temple
courts. It is very interesting that the apostles kept up the
customs in which they had been trained. It was the hour of prayer
and Peter and John were going into the Temple to observe it. A new
faith had come to them but they did not use that as an excuse for a
licence which broke all law. They were aware that the new faith and
the old discipline could walk hand in hand. In the East it was the
custom for beggars to sit at the entrance to a temple or a shrine.
Such a place was considered the best of all stances because when
people are on their way to worship God they are disposed to be
generous to their fellow men. W. H. Davies, the tramp poet, tells
how one of his vagrant friends told him that, whenever he came into
a new town, he looked for a church spire with a cross on the top
and began to beg in that area. Love of man and love of God must
ever go hand in hand. This incident brings us face to face with the
question of miracles in the apostolic times. There are certain
definite things to be said.
6. (i) Such miracles did happen. In Acts 4:16 we read how the
Sanhedrin knew that they must accept the miracle. The enemies of
Christianity would have been the first to deny miracles if they
could; but they never even try. (ii) Why did they stop? Certain
suggestions have been made. (a) There was a time when miracles were
necessary. In that age they were needed as a guarantee of the truth
and the power of the Christian message in its initial attack on the
world. (b) At that time two special circumstances met. First, there
were living apostolic men who had had an unrepeatable personal
intimacy with Jesus Christ. Second, there was an atmosphere of
expectancy when faith was in its floodtide. These two things
combined to produce effects which were unique. (iii) The real
question is not, "Why have miracles stopped?" but, "Have they
stopped?" It is the simple fact that any doctor or surgeon can now
do things which in apostolic times would have been regarded as
miracles. God has revealed new truth and new knowledge to men, and
through that revelation they are still performing miracles. As a
great doctor said, "I bandage the wounds; but God heals them." For
the Christian there are still miracles on every hand if he has eyes
to see. Went up together Because these words, , doth no more
signify place than time, this latter sense seemeth better to agree
with the text of Peter, yet, because it is of no great importance,
I leave it indifferent. That it is called the ninth hour of prayer,
when as the day began to draw towards night. (165) For seeing the
day from the rising of the sun unto the going down thereof had
twelve hours, as I have said elsewhere, all that time was divided
into four parts. So that by the ninth is meant the last portion of
the day; as the first hour did continue unto the third, the third
unto the sixth, the sixth unto the ninth. Hence may we gather, by a
probable conjecture, that that hour was appointed for the evening
sacrifice. Furthermore, if any man ask, whether the apostles went
up into the temple that they might pray according to the rite of
the law, I do not think that that is a thing so likely to be true,
as that they might have better opportunity to spread abroad the
gospel. And if any man will abuse this place, as if it were lawful
for us to use and take up superstitious worshippings, whilst that
we are conversant amongst the ignorant and weak, his reason shall
be frivolous. The Lord appointed that the Jews should offer
sacrifice morning and evening, (Exodus 29:41.) By this exercise
were they taught to begin and end the day with calling upon the
name of God, and with worshipping him, (166) ( umbers 28:2.)
Therefore Peter and John might freely come into the temple, which
was consecrated to God; neither did they pollute themselves, seeing
they called upon the God of Israel, that they might thereby declare
their godliness. First, in that the Lord would have the older
people to observe the appointed hours, (167) we gather thereby that
the Church cannot be without certain discipline. And even at this
day, were it profitable for us to have such meetings daily, unless
our too [too] much sluggishness did let us. And whereas the
apostles go up at that hour, hereby we gather that we must foreslow
[neglect] no opportunity that is offered us for the furtherance of
the gospel. COFFMA , "This chapter develops the story of the
healing of a congenital cripple
7. by the apostles Peter and John. ow Peter and John were going
up into the temple at the hour of prayer, being the ninth hour.
(Acts 3:1) Peter and John ... How great must have been the
friendship, of these two men. They had been partners in the fishing
business on Galilee when Jesus called them to be "fishers of men,"
and both of them had earned the distinction of membership in the
inner circle of the Twelve who witnessed such events as the
Transfiguration, the raising of Jairus' daughter, and the agony in
Gethsemane. Here, it would seem that they were following the
pattern of going "two by two," as when the Lord had first sent them
on their apostolic mission. Into the temple ... Christians, for
some considerable time after Pentecost, continued to frequent the
temple, especially at the hours of prayer, not merely for the
purpose of praying, but also, it may be supposed, for the
opportunities afforded by such occasions for preaching Christ to
the people. In time, God would remove the temple; and the
separation from Judaism would become complete. Ten reasons why, it
may be concluded, that God destroyed the temple are discussed in my
Commentary on Mark, Mark 13:2. Regarding the chronology of just
when the event described in this chapter occurred, some have been
quite anxious to suppose that a long period had elapsed since
Pentecost, Ramsay declaring that "It is not made clear at this
point whether weeks or months or years had passed,"[1] evidently
preferring the longest interval possible. He made a preposterous
deduction from this, affirming that whereas, in Peter's speech on
Pentecost, "the way of salvation was described as consisting of
three steps, repentance, baptism, and remission of sins ... now the
nature of this process is better understood ... the idea of faith
is fundamental in this address. Through faith comes healing"[2]
Ramsay's exegesis, above, is ,the classical example of the lengths
to which men will go in their efforts to get baptism out of the
plan of redemption, Ramsay's argument includes these affirmations:
(1) that Peter did not properly understand the plan of redemption
on Pentecost, (2) that he mistakenly included baptism as a
precondition of salvation, (3) that a very long period elapsed
between chapters two and three, giving Peter time to learn the
truth he did not know earlier, (4) that when Peter announced the
terms of salvation in chapter three he stressed "faith" (Ramsay
apparently did not notice that Peter made no mention at all of
faith in the announcement offering salvation in Acts 3:19). It
would be impossible to imagine a more fallacious exegesis based
upon this chapter, the most astounding thing in the exegesis being
the denial absolutely of Peter's inspiration on Pentecost
immediately after his baptism in the Holy Spirit! The hour of
prayer ... "The hours of prayer were the third (Acts 2:15) when the
morning sacrifice was offered, the sixth (noon), and the ninth, the
time of the evening sacrifice."[3] The Jewish method of counting
time was followed in the
8. temple, of course, the ninth hour being 3:00 o'clock in the
afternoon. [1] Sir William M. Ramsay, Pictures of the Apostolic
Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 19. [2]
Ibid., p. 20. [3] J. R. Dummelow, Commentary on the Holy Bible ( ew
York: The Macmillan Company, 1937), p. 822. COKE, "Acts 3:1. ow
Peter and John went up together, &c. About that time, according
to Grotius and several others; as it does not seem to suit so well
with the original, to take it to imply no more than that Peter and
John went up together to the temple. It maysuffice, once for all,
to observe, that the Jews divided the time from the rising to the
setting of the sun, into twelve hours, which were consequently, at
different times of the year, of unequal length, as the days were
longer or shorter. The third hour therefore was nine in the
morning, and the ninth three in the afternoon; but not exactly: for
the third was the middle space between sun-rising and noon; which
if the sun rose at five, (the earliest hour of its rising in that
climate,) was half an hour after eight; if at seven, (the latest
hour of its rising there,) was half an hour after nine, and so on.
The chief hours of prayer were the third and ninth; at which
seasons the morning andevening sacrifices were offered, and
incense, as an emblem representing prayer, burned on the golden
altar. Though by the death of Christ all sacrifices, and other
things required in the ceremonial law, were utterly abolished, and
a new covenant was introduced, yet, that the weak might not be
offended and estranged from his divine religion, our Lord suffered
his disciples to frequent the assemblies of the Jews, and in some
points to comply with the observance of the law, till a more pure
and spiritual form of worship could conveniently be established.
This is the reason why we find the apostles so frequently in the
temple, at the stated hours of prayer. CO STABLE, "The John in view
was undoubtedly the writer of the fourth Gospel, the brother of
James. The temple was Herod's temple, and the Jewish hour of prayer
in view was 3:00 p.m., the other key prayer time for the Jews being
9:00 a.m. (cf. Acts 10:9; Acts 10:30; Daniel 6:10; Daniel 9:21;
Judith 9:1). [ ote: Flavius Josephus, Antiquities of the Jews,
14:4:3.] The early Jewish Christians continued to follow their
former habits of worship in Jerusalem. The lame man had been in his
condition for over 40 years (Acts 4:22). Furthermore he had to be
carried by others. His was a "hopeless case." The term "Beautiful
Gate" is descriptive rather than specific. We do not know exactly
which of the three main entrances into the temple from the east
Luke referred to. [ ote: See Barrett, pp. 179-80, for a brief
discussion of the problem, or Martin Hengel, "The Geography of
Palestine in Acts," in The Book of Acts in Its First Century
Setting; Vol. 4: The Book of Acts in Its Palestinain Setting, pp.
37-41, for a long discussion of the alternatives.] He could have
meant the Shushan (or Golden) Gate that admitted people into the
Court of the Gentiles from the outside
9. world. [ ote: Jack Finegan, The Archaelolgy of the ew
Testament, pp. 129-30.] He could have meant the Corinthian (or
Eastern) Gate that led from the Court of the Gentiles into the
Women's Court. [ ote: Longenecker, p. 294; Kent, p. 37; Wiersbe,
1:412.] Another possibility is that it was the icanor Gate that led
from the Women's Court into the Court of Israel. [ ote:
Witherington, p. 174. See Dictionary of the Bible, s.v. "Temple,"
by W. T. Davies, 4:713-14.] Josephus' descriptions of the temple do
not solve the problem since he described both of these latter gates
as very impressive. [ ote: Flavius Josephus, Antiquities of the
Jews, 15:11:5-7; idem, The Wars of the Jews, 5:5:3.] The last two
of the above options appear more probable than the first. ELLICOTT,
"(1) ow Peter and John went up.Better, were going up. The union of
the two brings the narratives of the Gospels into an interesting
connection with the Acts. They were probably about the same age
(the idea that Peter was some years older than John rests mainly on
the pictures which artists have drawn from their imagination, and
has no evidence in Scripture), and had been friends from their
youth upward. They had been partners as fishermen on the Sea of
Galilee (Luke 5:10). They had been sharers in looking for the
consolation of Israel, and had together received the baptism of
John (John 1:41). John and Andrew had striven which should be the
first to tell Peter that they had found the Christ (John 1:41). The
two had been sent together to prepare for the Passover (Luke 22:8).
John takes Peter into the palace of the high priest (John 18:16),
and though he must have witnessed his denials is not estranged from
him. It is to John that Peter turns for comfort after his fall, and
with him he comes to the sepulchre on the morning of the
Resurrection (John 20:6). The eager affection which, now more
strongly than ever, bound the two together is seen in Peters
question, Lord, and what shall this man do? (John 21:21); and now
they are again sharers in action and in heart, in teaching and in
worship. Passing rivalries there may have been, disputes which was
the greatest, prayers for places on the right hand and the left
(Matthew 20:20; Mark 10:35); but the idea maintained by Renan (Vie
de Jsus, Introduction), that St. John wrote his Gospel to exalt
himself at the expense of Peter, must take its place among the
delirantium somnia, the morbid imaginations, of inventive
interpretation. They appear in company again in the mission to
Samaria (Acts 8:14), and in recognising the work that had been done
by Paul and Barnabas among the Gentiles (Galatians 2:9). When it
was that they parted never to meet again, we have no record. o
account is given as to the interval that had passed since the Day
of Pentecost. Presumably the brief notice at the end of Acts 2 was
meant to summarise a gradual progress, marked by no striking
incidents, which may have gone on for several months. The absence
of chronological data in the Acts, as a book written by one who in
the Gospel appears to lay stress on such matters (Luke 3:1; Luke
6:2), is somewhat remarkable. The most natural explanation is that
he found the informants who supplied him with his facts somewhat
uncertain on these points, and that, as a truthful historian, he
would not invent dates. At the hour of prayer, being the ninth
hoursc., 3 P.M., the hour of the evening sacrifice (Jos. Ant. xiv.
4, 3). The traditions of later Judaism had fixed the third, the
sixth, and the ninth hours of each day as times for private prayer.
Daniels
10. practice of praying three times a day seems to imply a rule
of the same kind, and Psalms 55:17 (evening and morning and at noon
will I pray) carries the practice up to the time of David. Seven
times a day was, perhaps, the rule of those who aimed at a life of
higher devotion (Psalms 119:164). Both practices passed into the
usage of the Christian Church certainly as early as the second
century, and probably therefore in the first. The three hours were
observed by many at Alexandria in the time of Clement (Strom, vii.
p. 722). The seven became the canonical hours of Western
Christendom, the term first appearing in the Rule of St. Benedict
(ob. A.D. 542) and being used by Bede (A.D. 701). PULPIT, "Were
going up for went up together, A.V. and T.R. Peter and John. The
close friendship of these two apostles is remarkable. The origin of
it appears to have been their partnership in the fishing-boats in
which they pursued their trade as fishermen on the Sea of Galilee.
For St. Luke tells us that the sons of Zebedee were "partners with
Simon," and helped him to take the miraculous draught of fishes
(Luke 5:10). We find the two sons of Zebedee associated with Peter
in the inner circle of the Lord's apostles, at the Transfiguration,
at the raising of Jairus's daughter, and at the agony in the Garden
of Gethsemane. But the yet closer friendship of Peter and John
first appears in their going together to the palace of Caiaphas on
the night of the betrayal (John 18:15), and then in the memorable
visit to the holy sepulcher on the morning of the Resurrection
(John 20:2-4), and yet again in John 21:7, John 21:20, John 21:21.
It is in strict and natural sequence to these indications in the
Gospel that, on opening the first chapters of the Acts, we find
Peter and John constantly acting together in the very van of the
Christian army (see Acts 3:1, Acts 3:3,Acts 3:11; Acts 4:13,Acts
4:19; Acts 8:14, Acts 8:25). The hour of prayer; called in Luke
1:10, "the hour of incense," that is, the hour of the evening
sacrifice, when the people stood outside in prayer, while the
priest within offered the sacrifice and burnt the incense (see Acts
2:46, note). Hence the comparison in Psalms 141:2, "Let my prayer
be set before thee as incense, and the lifting up of my hands as
the evening sacrifice." PULPIT 1-11, "The unexpected gift. In one
of those rapturous passages in which St. Paul tries to make human
language express adequate thoughts of God, he speaks of God as
"able to do exceeding abundantly above all that we ask or think"
(Ephesians 3:20). In saying so he does but mark, in one aspect, the
distance between the finite and the infinite, and show how far the
bounty of the infinite Giver outruns the desires of those who
receive his gifts. The whole revelation of God's dealings with
mankind is a continual illustration of this truth. How could it
ever have entered into the mind of Abram to ask to be made the
father of many nations, to be the father of the faithful in all
ages and in all countries, to be the head of God's elect people,
and to have his life and his words and his deeds handed down to the
posterities through endless time? How could it ever have entered
into the mind of Israel in Egypt to ask to be led dry-shod through
the Red Sea, to be fed in the wilderness with bread from heaven, to
receive the Law from Sinai, and to be put into possession of the
land of Canaan? Or how could it ever have entered into the thoughts
of a rebellious and fallen world to ask
11. that the only begotten Son of God, their Maker and Lord,
should be incarnate and expiate their guilt by dying for their sins
upon the cross? The section before us supplies another instance of
this exceeding grace of God. A poor cripple, lame from his mother's
womb, had for upwards of forty years lived in hopeless and helpless
infirmity. In the merry days of youth, while his companions and
equals in years were sporting and gamboling in all the freeness of
joyous spirits and supple, elastic limbs, he was bound down to his
pallet, like a bird confined in a cage, or a dog chained in his
kennel. In early manhood, while others went forth to their work and
to their labor, earning their daily bread by honorable industry, he
was reduced to be a mendicant, living in constrained inactivity
upon the precarious bounty of others. And so it was at the present
time. Every day he was carried by some kind hands and laid at the
Beautiful gate of the temple, in the hope that those who passed to
and fro to the house of God would look with pity upon his misery
and minister to his wants. They must have been sad and dreary hours
passed in expectancy and frequent disappointment; watching the
countenances of the passers-by; overlooked by some, turned away
from with proud contempt by others; sharply refused by this well-
dressed but hardhearted Sadducee, and occasionally receiving a mite
or a farthing from that ostentatious Pharisee; doubtful whether he
would carry home enough to supply his daily meal and his necessary
raiment. On this occasion he saw two men about to go into the
temple. Perhaps their aspect awakened the hope that there were
kind, loving hearts beneath their humble garb. Or, maybe, he merely
uttered the usual monotonous prayer like that of the Italian
beggars, "Date qualque coea per l'amor di Dio." Anyhow, we may be
sure that his utmost hopes did not go beyond receiving some small
coin at their bands. But when, in answer to the words from Peter's
lips, "Look on us," he had looked up and probably stretched out his
hands to receive the expected alms, instead thereof he heard the
words, "In the ame of Jesus Christ of azareth rise up and walk."
And in an instant he was whole. o longer a cripple, no longer
chained down to his bed, no longer a prisoner, he sprang to his
feet, he walked, he leapt, he danced for very joy, and, singing
praise as he went, he entered the holy courts. Here there was an
instance of God doing unto men exceeding abundantly above all that
they ask or think. Here we have a type of the exceeding riches of
God's grace, resulting in unlooked-for mercies to the children of
men. Let us take note of it, and frame our estimate of God's
character accordingly. othing more elevates the tone of a man's
religion than a worthy conception of God's goodness. It stimulates
his love, it kindles his adoration, it raises his hopes, it
intensifies all his spiritual emotions. Low conceptions of God's
nature beget a low standard of love and service. There is nothing
like a true view of the infinity of the love of God, and of the
unsearchable riches of his grace in Jesus Christ, to lash all the
sluggish emotions of the heart into a holy and healthy enthusiasm.
"Open thy mouth wide, and I will fill it," is another mode of
expressing the same blessed truth; and "Thanks be to God for his
unspeakable gift," is the language of those whose experience
coincides with the revelation which God has given of himself in his
holy Word. PULPIT 1-10, "Helplessness and healing.
12. In this interesting incident we have an illustration of the
urgent spiritual necessities of our race, and of the sufficiency of
the gospel to meet them. We have I. A GREAT A D SAD CO TRAST. They
brought daily to the Beautiful gate of the temple a lame beggar,
who asked alms of all that entered (Acts 3:2, Acts 3:3). What a
striking contrast is here!the large, strong, handsome gate, wrought
by the most skilful workmen, intended to add beauty and
attractiveness to the magnificent temple, an object of keen,
universal admiration; and, laid down at the foot of it, a poor,
ill-clad, deformed, helpless beggar, fain to find a miserable
existence by asking the pity of all that passed through. Such
contrasts has sin introduced into this world. If we look on this
whole fabric of nature as a temple in which God manifests his
presence, and on our earth, with all its loveliness and grandeur,
as one of its beautiful gates, then we see, in strongest and
saddest contrast with it, stricken, helpless, deformed human
natureman brought down to the very ground, unable to sustain
himself, the pitiful object of compassion: we behold the fair
workmanship of God with all its exquisite beauty, and we see
sinning, erring, suffering, fallen man by its side. II. A PICTURE
OF SI I ITS STRE GTH. What more forcible illustration of this can
he found than in a man lame from his birth (Acts 3:2)? One born to
the heritage of mankind, viz. that of voluntary, happy activity; of
walking, running, moving, whithersoever he would, with free power
of motion, in all acts of duty, pleasure, affection;this man doomed
to utter helplessness, his deformity or disease becoming more rigid
and incurable as the months and years pass by! What a picture,
this, of our human spirit, created to enjoy the heritage of a holy
intelligence, viz. that of free and happy activity in all the ways
of righteousness, piety, usefulness; of moving joyously along all
the paths in which God invites his children to walk; yet, from the
very beginning, being utterly unable to walk in the way of his
commandments, to run in the paths of wisdom and of peace, incapable
of doing that for which it was called into being, and becoming more
rigidly and hopelessly fixed in its spiritual incapacity year by
year. III. THE I TERVE TIO OF THE GOSPEL OF GOD. 1. It demands
attention. "Peter with John, said, Look on us" (verse 4). The
gospel of Christ has a right to make this same appeal to all men. o
seeking, struggling soul has a right to be regardless of its
offers. The beneficent and mighty works of Jesus Christ; the
profound spiritual truths he uttered; the beautiful and exalted
life he lived; the strange and wondrous death he died; the message
of love he left behind him; the adaptation, proved by eighteen
centuries of human history, of his system to the deepest wants of
human nature;all these conspire to give to the gospel of God the
right to demand attentionto say, "Look on me;" see whether there is
not in me the help and healing which you need. 2. It disclaims
certain offices. "Silver and gold have I none," etc. (verse 6). The
gospel does not offer to do everything for man which it may be
desirable should, in
13. some way, be done. It does not propose 3. It offers one
essential service. "In the ame of Jesus Christ rise up and walk"
(verse 6). It says to the stricken, wounded soul, "Wilt thou be
made whole?" To the soul burdened with a sense of sin, it offers
pardoning love and spiritual peace; to the heart oppressed with
care and fear, it offers a Divine refuge in which to hide; to the
soul struggling with temptation, an almighty Friend; to the weary
traveler, a home of rest and joy. Whatever is the one imperative
thing, that the gospel of Christ presents; but its offer is inward,
spiritual, heavenly. IV. THE BLESSED ISSUE. (Verses 7-10.) This
was: 1. Healing to him that had been helpless. 2. Gratitude showing
itself in praise. 3. Interested attention on the part of those
outside: "They were filled with wonder and amazement;" they were in
a state most favorable for the reception of the truth. When we make
an appeal to Christ, we are not to be satisfied until we have found
spiritual recovery; until our souls are filled with the spirit of
thanksgiving; until our restoration has told upon our neighbors as
well as on ourselves.C. MACLARE 1-16, "THEN SHALL THE LAME MAN LEAP
AS AN HART Many wonders and signs were done by the Apostles
(Act_2:43), but this one is recorded in detail, both because it was
conspicuous as wrought in the Temple, and because it led to weighty
consequences. The narrative is so vivid and full of minute
particulars that it suggests an eye-witness. Was Peter Lukes
informant? The style of the story is so like that of Marks Gospel
that we might reasonably presume so. The scene and the persons are
first set before us. It was natural that a close alliance should be
cemented between Peter and John, both because they were the
principal members of the quartet which stood first among the
Apostles, and because they were so unlike each other, and therefore
completed each other. Peters practical force and eye for externals,
and Johns more contemplative nature and eye for the unseen, needed
one another. So we find them together in the judgment hall, at the
sepulchre, and here. They went up to the Temple, or, to translate
more exactly and more picturesquely, were going up, when the
incident to be recorded stayed them. They had passed through the
court, and came to a gate leading into the inner court, which was
called Beautiful. from its artistic excellence, when they were
arrested by the sight of a lame beggar, who had been carried there
every day for many years to appeal, by the display of his
helplessness, to the entering worshippers. Precisely similar sights
may be seen to-day at the doors of many a famous European church
and many a mosque. He mechanically wailed out his formula,
apparently scarcely looking at the two strangers, nor expecting a
response. Long habit and many rebuffs had not made him hopeful, but
it was his business to ask, and so he asked. Some quick touch of
pity shot through the two friends hearts, which did not need to be
spoken in order that each might feel it to be shared by the other.
So they paused, and, as was in keeping with their characters, Peter
took speech in hand, while John stood by
14. assenting. Purposed devotion is well delayed when postponed
in order to lighten misery. There must have been something magnetic
in Peters voice and steady gaze as he said, Look on us! It was a
strange preface, if only some small coin was to follow. It kindled
some flicker of hope of he knew not what in the beggar. He expected
to receive something from them, and, no doubt, was asking himself
what. Expectation and receptivity were being stirred in him, though
he could not divine what was coming. We have no right to assume
that his state of mind was operative in fitting him to be cured,
nor to call his attitude faith, but still he was lifted from his
usual dreary hopelessness, and some strange anticipation was
creeping into his heart. Then comes the grand word of power. Again
Peter is spokesman, but John takes part, though silently. With a
fixed gaze, which told of concentrated purpose, and went to the
lame mans heart, Peter triumphantly avows what most men are ashamed
of, and try to hide: Silver and gold have I none. He had left all
and followed Christ; he had not made demands on the common stock.
Empty pockets may go along with true wealth. There is a fine flash
of exultant confidence in Peters next words, which is rather
spoiled by the Authorised Version. He did not say such as I have,
as it it was inferior to money, which he had not, but he said what
I have (Rev. Ver.),-a very different tone. The expression
eloquently magnifies the power which he possessed as far more
precious than wealth, and it speaks of his assurance that he did
possess it-an assurance which rested, not only on his faith in his
Lords promise and gift, but on his experience in working former
miracles. How deep his words go into the obligations of possession!
What I have I give should be the law for all Christians in regard
to all that they have, and especially in regard to spiritual
riches. God gives us these, not only in order that we may enjoy
them ourselves, but in order that we may impart, and so in our
measure enter into the joy of our Lord and know the greater
blessedness of giving than of receiving. How often it has been true
that a poor church has been a miracle-working church, and that,
when it could not say Silver and gold have I none it has also lost
the power of saying, In the name of Jesus Christ of Nazareth, walk!
The actual miracle is most graphically narrated. With magnificent
boldness Peter rolls out his Masters name, there, in the court of
the Temple, careless who may hear. He takes the very name that had
been used in scorn, and waves it like a banner of victory. His
confidence in his possession of power was not confidence in
himself, but in his Lord. When we can peal forth the Name with as
much assurance of its miracle-working power as Peter did, we too
shall be able to make the lame walk. A faltering voice is unworthy
to speak such words, and will speak them in vain. The process of
cure is minutely described. Peter put out his hand to help the lame
man up, and, while he was doing so, power came into the shrunken
muscles and weak ankles, so that the cripple felt that he could
raise himself, and, though all passed in a moment, the last part of
his rising was his own doing, and what began with his being lifted
up ended in his leaping up. Then came an instant of standing still,
to steady himself and make sure of his new strength, and then he
began to walk. The interrupted purpose of devotion could now be
pursued, but with a gladsome addition to the company. How natural
is that walking and leaping and praising God! The new power seemed
so delightful, so wonderful, that sober walking did not serve. It
was a strange way of going into the Temple, but people who are
borne along by the sudden joy of new gifts beyond hope need not be
expected to go quietly, and sticklers for propriety who blamed the
mans extravagance, and would have had him pace along with
15. sober gait and downcast eyes, like a Pharisee, did not know
what made him thus obstreperous, even in his devout thankfulness.
Leaping and praising God do make a singular combination, but before
we blame, let us be sure that we understand. One of the old
manuscripts inserts a clause which brings out more clearly that
there was a pause, during which the three remained in the Temple in
prayer. It reads, And when Peter and John came out, he came out
with them, holding them, and they [the people] being astonished,
stood in the porch, etc. So we have to think of the buzzing crowd,
waiting in the court for their emergence from the sanctuary.
Solomons porch was, like the Beautiful gate, on the east side of
the Temple enclosure, and may probably have been a usual place of
rendezvous for the brethren, as it had been a resort of their Lord.
It was a great moment, and Peter, the unlearned Galilean, the
former cowardly renegade, rose at once to the occasion. Truly it
was given him in that hour what to speak. His sermon is
distinguished by its undaunted charging home the guilt of Christs
death on the nation, its pitying recognition of the ignorance which
had done the deed, and its urgent entreaty. We here deal with its
beginning only. Why marvel ye at this?-it would have been a marvel
if they had not marvelled. The thing was no marvel to the Apostle,
because he believed that Jesus was the Christ and reigned in
Heaven. Miracles fall into their place and become supremely natural
when we have accepted that great truth. The fervent disavowal of
their own power or holiness as concerned in the healing is more
than a modest disclaimer. It leads on to the declaration of who is
the true Worker of all that is wrought for men by the hands of
Christians. That disavowal has to be constantly repeated by us, not
so much to turn away mens admiration or astonishment from us, as to
guard our own foolish hearts from taking credit for what it may
please Jesus to do by us as His tools. The declaration of Christ as
the supreme Worker is postponed till after the solemn indictment of
the nation. But the true way to regard the miracle is set forth at
once, as being Gods glorifying of Jesus. Peter employs a
designation of our Lord which is peculiar to these early chapters
of Acts. He calls Him Gods Servant, which is a quotation of the
Messianic title in the latter part of Isaiah, the Servant of the
Lord. The fiery speaker swiftly passes to contrast Gods glorifying
with Israels rejection. The two points on which he seizes are
noteworthy. Ye delivered Him up; that is, to the Roman power. That
was the deepest depth of Israels degradation. To hand over their
Messiah to the heathen,-what could be completer faithlessness to
all Israels calling and dignity? But that was not all: ye denied
Him. Did Peter remember some one else than the Jews who had done
the same, and did a sudden throb of conscious fellowship even in
that sin make his voice tremble for a moment? Israels denial was
aggravated because it was in the presence of Pilate, and had
overborne his determination to release his prisoner. The Gentile
judge would rise in the judgment to condemn them, for he had at
least seen that Jesus was innocent, and they had hounded him on to
an illegal killing, which was murder as laid to his account, but
national apostasy as laid to theirs. These were daring words to
speak in the Temple to that crowd. But the humble fisherman had
been filled with the Spirit, who is the Strengthener, and the fear
of man was dead in him. If we had never heard of Pentecost, we
should need to invent something of the sort to make intelligible
the transformation of these timid folk, the first disciples, into
heroes. A dead Christ, lying in an unknown grave, could never have
inspired His crushed followers with such courage, insight, and
elastic confidence and gladness in the face of a frowning
world.
16. BIBLICAL ILLUSTRATOR 1-11, "Now Peter and John. Peter and
John The union of the two brings the narratives of the Gospels into
an interesting connection with the Acts. They were probably about
the same age (the idea that Peter was some years older than John
rests mainly on the pictures which artists have drawn from their
imagination, and has no evidence in Scripture), and had been
friends from their youth upward. They had been partners as
fishermen on the Sea of Galilee (Luk_5:10). They had been sharers
in looking for the consolation of Israel, and had together received
the baptism of John (Joh_1:41). John and Andrew had striven which
should be the first to tell Peter that they had found the Christ
(Joh_1:41). The two had been sent together to prepare for the
Passover (Luk_22:8). John takes Peter into the palace of the high
priest (Joh_18:16), and though he must have witnessed his denials,
is not estranged from him. It is to John that Peter turns for
comfort after his fall, and with him he comes to the sepulchre on
the morning of the resurrection (Joh_20:6). The eager affection
which, now more strongly than ever, bound the two together is seen
in Peters question, Lord, and what shall this man do? (Joh_21:21);
and now they are again sharers in action and in heart, in teaching
and in worship. Passing rivalries there may have been, disputes
which was the greatest, prayers for places on the right hand and
the left (Mat_20:20; Mar_10:35); but the idea maintained by Renan,
that St. John wrote his Gospel to exalt himself at the expense of
Peter, must take its place among the delirantium somnia; the morbid
imaginations, of inventive interpretation. They appear in company
again in the mission to Samaria (Rom_8:14), and in recognising the
work that had been done by Paul and Barnabas among the Gentiles
(Gal_2:9). When it was that they parted never to meet again, we
have no record. (Dean Plumptre.) Peter and John In natural
disposition, Peter and John did not very exactly correspond with
each other; but diamond polishes diamond, and these two precious
stones may have advantageously polished each other. (Rieger.) Went
up together into the temple. Public worship The Christian has to
regard this I. Negatively. 1. Not as a legal yoke. 2. Not as a
meritorious work. II. Positively. 1. AS a good and useful
discipline. 2. As a thankworthy opportunity for increase in
goodness. (Lechler.)
17. Love for worship I have in my congregation, said a minister
of the gospel, a worthy aged woman, who has for many years been so
deaf as not to distinguish the loudest sound; and yet she is always
one of the first in the meeting. On asking the reason of her
constant attendance, as it was impossible for her to hear my voice,
she answered, Though I cannot hear you, I come to Gods house
because I love it, and would be found in His ways; and He gives me
many a sweet thought upon the text when it is pointed out to me:
another reason is, because I am in the best company, in the most
immediate presence of God, and among His saints, the honourable of
the earth. I am not satisfied with serving God in private: it is my
duty and privilege to honour Him regularly and constantly in
public. We should have set places for the worship of God The
song-birds in our fields have a chosen branch on which they
continually perch for their morning and evening songs. In time of
encampment Washington reserved to himself a thicket where he could
pray undisturbed. Bishop Leighton frequented a grove in a public
park which was at last left to him as his own property. In the
story of The Path to the Bush is an account of the beaten track
through the forest to the praying huts of the native converts, and
the faithful girl hinting to her sister that the grass grew on her
path. The house of God A new student had come to the university and
called to see Professor Tholuck. The latter asked him where he went
to church. Oh, said he, I do not attend preaching. Instead of
confining myself to the four walls of a building I go out into the
green fields, and under the lofty arches of the forest trees I
listen to the singing of the birds and the countless melodies of
Gods creatures, where everything that hath breath praises the Lord.
Then the professor asked him, But what do you do when it rains?
Conformity to Gods plan is best. Why do Christians go to church Is
it chiefly in order that they may give or receive, through the
services and their own part in them? These questions would be
answered very differently by different persons. Some go, out of a
glad and grateful heart, to show and to express their gratitude to
God, and to bear a part in His public worship. Others go in order
to gain some personal advantage through what they see and hear and
feel while there. The one sort are pretty sure to accomplish what
they go for. They swell the service of prayer and praise, and by
their countenance and evident appreciativeness they cheer the heart
of the preacher, and give added force to his preaching. The other
sort often find their church-going a failure. The singing is not
what they hoped for; the prayers fail to meet their wants; the
Bible selections are poorly timed to their requirements; and as to
the sermon, it does not feed their souls. It is a great pity that
there are comparatively so few of the first class of Christian
worshippers, and that there are so many of the second class. And it
is a noteworthy fact that those who go to church to do what they
can to make the church service a success, grow steadily in
character and in intellectual power; while those who go there with
a chief desire to be the personal gainers by their going, shrink
and dwindle in their personality. The poorest specimens of
church-goers are those who are constantly complaining that the
preaching does not feed them. Hearers of that sort are like
Pharaohs lean kine; the more they swallow the leaner they look. In
this sphere, as well as in every other, the words of our Lord Jesus
are true, that it is more blessed to give than to receive. (H. C.
Trumbll, D. D.)
18. At the hour of prayer, being the ninth hour. Hours of
prayer The ninth hour was 3 p.m., the hour of the evening sacrifice
(Jos. Ant. 14.4, 3). The traditions of later Judaism had fixed the
third, the sixth, and the ninth hours of each day as times for
private prayer. Daniels practice of praying three times a day seems
to imply a rule of the same kind, and Psa_55:17 (Evening and
morning and at noon will I pray) carries the practice up to the
time of David. Seven times a day was, perhaps, the rule of those
who aimed at a life of higher devotion (Psa_119:164). Both
practices passed into the usage of the Christian Church certainly
as early as the second century, and probably therefore in the
first. The three hours were observed by many at Alexandria in the
time of Clement (Strom. 7. p. 722) . The seven became the canonical
hours of Western Christendom, the term first appearing in the rule
of St. Benedict (ob. A.D. 542) and being used by Bede (A.D. 701).
(Dean Plumptre.) The proper hour of worship Rowland Hill well knew
how to seize the best opportunity for reproving culpable habits in
his hearers. One of them, who, to his great annoyance, avoided
coming to chapel in time for the prayers, and arrived only just
soon enough to hear the sermon, complained to him of partiality in
a magistrate. He gave him one of his most searching looks, and said
with an emphasis and manner peculiar to himself, Then why do you
not come to public worship in proper time to pray that God would
grant all magistrates grace to execute justice and maintain truth?
The hour of prayer 1. The companions. This first verse reveals, as
by a flash-light, the spirit of these companions. Peter and John
together. What antipodes 1 Peter, impulsive, bold, energetic,
daring; John, meditative, timid, loving, trustful. What ground in
nature for fellowship between them? Yet, like Luther and
Melanchthon in the crisis of a later age, they were joined in the
strength and beauty of a friendship in Christ that gave to each
supplemental grace and energy. 2. Going up into the temple, though
the vail had been rent and the lesson of the spirituality and
universality of worship had been taught them! Peter and John had
reverence for sacred placesthat reverence which is a mark of depth
and spirituality in the religious life. These early disciples did
not spurn religious custom, though it was a custom of a decadent
Jewish Church. To their devout souls history and sacred
associations meant something. Character that is strong has roots.
These grow deep and take hold of institutions representing thought
and life and history. Luther was loth to leave the old Catholic
Church, Romanised and corrupt as it was. Wesley always clung to the
Church of England. Superstition you may call this clinging to the
venerable and historic. Well, if the choice is between irreverence
and superstition, give me superstition. Irreverence weakens
conscience and blunts the spiritual edge of character.
Superstition, as the devout Neander has well said, often paves the
way to faith. Gods plan was not to obliterate Judaism at a stroke,
but to transform it. 3. At the hour of prayer went these devout
men. But what need had they for prayer, just fresh from the open
revelation and spiritual excitement of Pentecost? By this act
19. they teach that prayer is apostolic; that special seasons
of illumination and sanctification are a special call to prayer.
Though men may not need more fire, yet need they more grace.
Religion means daily duty, not occasional ecstasy. Suspect any
inspiration that makes you contemptuous of ordinary religious
duties. After your Pentecost be found going up into the temple at
the hour of prayer. (W. P. Thirkkield.) And a certain man lame from
his mothers womb was carried. Spiritual lameness I turn to the
story because it brings before us very vividly the whole problem
that lies before you and me; the whole problem that lies before the
Church; the whole problem that lies before our Master. When you see
that lame man carried daily and laid in all his helplessness at the
gate of the temple, you get a very vivid picture of the whole
problem. Do not let us gather round this impotent man in a
questioning, philosophical way, and ask, How did he become so? Let
us not start vain, seemingly wise, but at bottom foolish questions.
The real problem is not, How did we come here? Why are we (the
grace of God apart) such wretched creatures? Why is there in London
and everywhere else such moral and spiritual impotence? Why is
there in the East End, and not less in the West Endonly it is
better dressed and covered upthat which is so powerfully
represented by this helpless man, that squirming misery, that
loathsomeness, that wretchedness, that godlessness which no power
of art or aesthetics can in the least alleviate? With all our
culture, with all our philosophy, with all our fine speeches, and
all our fine talking, to this hour there is the situation of
things: human nature weary, abject, dejected, sick of itself,
utterly loathsome, useless, and helpless; and the problem is not as
I have said, How did he come there? but How is that man to be got
up? not How did you fall into the sea? but How are we going to get
you out? Let us turn to this story, then, to see how the great
problem that baffles mans wisdom and love even at its best, how the
great problem is solved by Jesus Christ and by His humble servants
in His name, working in immediate contact with an absent and
uncrowned Lord. Man or woman here who objects to this description
of human nature, disprove what I am saying; rise in the might of
your own goodness, rise in the might of your own morality, rise in
the strength and dignity of human nature, which you think I am
talking against, and display it in this fashion: Walk in your own
strength into Gods presence. Come, you cannot. The more you try it
the more you prove you are an impotent man. This man saw Peter and
John about to go into the temple, and he asked help. And Peter,
fastening his eyes on him, with John, said, Look on us. I would we
preachers could learn more thoroughly to do after them, for we do
not find that the impotent first of all looked at them, but it
certainly is strikingly curious that Peter and John fastened their
eyes upon him. He saw them. They might have gone past. He looked at
them for ordinary help just as he looked at any others, but the
point is that Peter and John did not go past that man. They
challenged him. Let us challenge the worlds need. We are blamedit
is the deepest part of the charge against us in newspaper and
magazine articles, and there is too much truth in it, and the sting
of it lies in its truththat we are walking past the problem. Peter
and John might have been so busily engaged in talkingtalking, it
may be, about Jesus Christ and the resurrectionthat they would have
swept past this man. He was not a very attractive sight to look
upon, and it would have been very convenient, would it not, for
them to have gathered up their garments and swept into the temple
past him to engage in the worship of God, and to engage in high and
holy converse on the mighty things which were, of course, within
their ken? Is there not a good deal of church-going
20. which is just that to-day? Let me ask you point blank, face
to face, what is your church- going very often but just that
walking past, and turning your blind eye to the squirming
wretchedness all around you? When did you put out your hand to
alleviate it? When did you utter Christs almighty name over it?
Aye, this is far too true, that the worship of God with many of us
is a denial of God; it is a useless, blind, formalistic, stupid,
heartless thing. It has no power towards God or towards man. It is
in ourselves and belonging to ourselvesa mere thing of dress, and
of Sunday parading to the temple and home again. And the misery of
the East End, and of the fat, well-fed, but still wretched West
End, is utterly untouched by our Christianity. Not so with Peter
and John. Do we believe after all at bottom the conclusion of the
whole matter is this: sin is here not to defeat us, but to be
defeated by us, to be changed into life and holiness by the power
of Him who sits enthroned above the stars of God, even Jesus
Christ. It is time that we did, whether we do or notmore than time.
Peter and John fastened their eyes upon him and looked at him. They
did not go past him. What a lesson for preachers! There are
teachers abroad, let me tell you, who do not want to see you; you
are a hard nut for them to crack. Why, when you were better off
they could speak to you, and you go to them, but since these hard
days have come upon you you have dropped going there. When comfort
was needed they were too cold. Now, you are right for the gospel.
Christ Jesus is here for the sake of this impotent man, and He has
lifted up you and me, if we are lifted up, that we may go and fetch
the others who have not been brought yet. This is really the whole
scope and purpose of the mighty work which God has done upon you,
and I rather fear that you are forgetting it. Think of Peter and
John stepping forward there. Try to catch the light in their faces
as their eyes burned like twin lamps, when, not only they, but
Christ, the loving Saviour, in them and through them, bent down and
stretched out a hand and looked into the very despairing soul of
that helpless creature. And then let me understand, and let you, O
Christian worker, understand how much is needed to be, indeed, in
this wretched world a servant of Jesus Christ. Oh, if we are able
to bring ourselves and our Christ into naked, palpitating contact,
let us do so. Let us stand over the perishing as though we meant to
take a two-handed grasp of them, and by our own power to lift them
right off the sodden bed on which sin has stretched them. Ah, we
need an eye in our head, and a tongue in our mouths, and a hand at
the end of our arm which has in it some tingle of everlasting love,
and we need a heart working behind all three which has been kindled
from the heart of Jesus Christ, who for us men and for our
salvation took flesh and died upon the Cross. And he gave heed unto
them, expecting to receive something of them. That is something.
The man gave heed. I do not like a man to hide behind his fingers
and peep at me. I have not much hope of that. When the audience
looks broadly and frankly up into the preachers face things are
looking hopeful. He gave heed to them. What followed? Then Peter
said, Silver and gold have I none. What an inconsequential,
disappointing word! What an anti-climax to all that had gone
before! Silver and gold have I none. Can you imagine the poor mans
eyes? All the delight going out of them, and his long face getting
still longer and blacker, and perhaps his tongue uttering indignant
words, as he might have said, Sirs, if you have neither silver nor
gold do not add insult to my wretchedness. You might have passed
on, and left me unnoticed and unchallenged. Ay, there are men who
just say that to us. I read a book not long ago with a very fine
title by a very learned man. I do not question his learning. He
just broadly said thisthat we preachers can do nothing for this
helplessness that is represented here, that we are only talking.
They level against us the objection that was levelled against Jesus
Christ, when another helpless man was laid at His feet, and instead
of curing his physical wretchedness He went first to what was first
in importancehis spiritual wretchedness, and said, Thy sins be
forgiven thee. It is virtually the same thing still. It is a great
blessing for that poor man himself that he was
21. not impressed by it when Peter and John said, Silver and
gold have I none. I do not know that we are keeping as faithful to
our own wares as Peter and John did. I am not sure that we are not
getting to be too much impressed by the thought that what the East
End needs is coals and blankets, and boots and shoes, and stockings
for itself and its wife and its bairns. But suppose we fed the
wretchedness of the East End, and suppose we clothed them; after
all, what have we done? At the most and best we have only soothed
their passage to the grave. Silver and gold can do much, and far
more of the silver and gold that belongs to these who call
themselves Christians ought to be spent in this blessed way. But
there is an end to the power of silver and gold, and the Church was
never better in possession of her true wealth than when she was
represented by a couple of penniless fishermen, from the crevices
of whose hands I am not quite sure that the fish-scales had yet
been dried. You who have got silver and gold, who have come to
Jesus Christ, come as humbly as you can. Forget your silver and
gold. Silver and gold have I none. As I have said, on the surface
how disappointing that was! Yet it was well said, and it was better
done. Such as I have give I thee. In the name of Jesus Christ of
Nazareth, rise up and walk. Now here that poor fellow in a moment,
but very truly and also very suddenly, was himself put to solve a
very trying problem. Those of us who have been at college know the
weary days we spent on what is called summum bonumWhat is the
highest good? It is not a mere vague question of philosophic
schools. It is a very practical question, and that poor man lying
there that day had to solve for himself very speedily. Virtually
this question was put to him: What is the highest good? Is it
silver and gold? And quicker than my tongue can tell it he came to
the swift conclusion: There is something here that can come to me
which is better than anything that silver and gold can do. Have we
got that length? Young fellow, you are toiling, you are trying to
reach the summum bonum. Put it philosophically or
non-philosophically, that is what we are all trying to do. Now,
what is your highest good? Does it not lie in the direction of
silver and gold, in the direction of all that is covered by these
gilded, these very comprehensive terms, both in their notation and
in their denotation? Through the grace and working of Gods Word and
Gods Spiritaye, and through the hardships of lifeare not some of us
beginning to get an insight of what flashed upon that poor man:
Here is the greatest blessing that I could have, a blessing that I
feel I am capable of receiving, a blessing that I feel I greatly
need. I have been looking for it in a wrong direction, the world
cannot give it. Those of you who have plenty have said to
yourselves, Soul, thou hast much goods laid up for many years. Thou
hast got the summum bonum; take thine ease, eat, drink, and be
merry. And you cannot. Silver and gold are utterly failing. They
are cheating; God grant that you may find out the cheat in time.
Now listen. It is for men and women when they come to that pass
that the preacher of the gospel is here. It is not because we are
poor preachers; it is because you are poor stuff to preach to. When
we get into contact with those who are ripe for spiritual blessing,
when they are brought to that condition by the stress and
disappointment of life, then the gospel preacher becomes
wonderfully eloquent, simply because your ears are getting bored
and your heart is getting adapted to the message that is spoken.
Silver and gold have I none; but such as I have give I thee. Having
thus spoken, he took him by the right hand. There must be immediate
contact between Christ and you, and, more than that, between the
preacher and you. That is one reason why I object to this
historical pulpitjust simply because in here a great deal of that
magnetism that was present with Peter and John is lost. How Peter
stooped down and uttered that mighty name! Never go without
uttering that mighty name of Jesus of Nazareth. Peter stooped down
to grasp that man by the hand, and I see him yielding to the power
of omnipotence. Up he came. Hallelujah! Christ is the power that
Peter expected Him to be. Heaven has won, hell is baffled. The tide
has begun to turn. From this One learn all. There is One who has
power over every form of
22. the enemys malignant triumph as it extends in all its
vastness. Do you not see that it needs all that supernatural work
to be wrought upon your impotent soul before you can enter into the
temple to appear before God in any profitable way to yourself or in
any way that will bring praise and glory to His name? Now what do
you know about worship? This is the road to the church, this is the
way to the temple. This gospel cannot be preached, and no signs
following. Peter and John did not stand over that man for half a
day, saying, until it became a dull, stale, flat, unprofitable,
weary word. In the name of Jesus of Nazareth, rise up and walk!
Rise up and walk! Rise up and walk while he lay and lay as helpless
and as supine as ever. They risked everything, and they were
justified in it. And the times are ripe for us to do the same thing
still. Sinner, backslider, in the name of Jesus of Nazareth, rise
up! (J. McNeil.) A picture of sin and salvation I. Find a picture
of the sinner. The external world is a reflex of the spiritual.
That lame man crouching at the gate and unable to enter it is a
type of the sinners condition. 1. He was a cripple, not a sound,
complete man. So is every sinner. In him there is a miserable
distortion of character. 2. He was a beggar. Sin is want. 3. This
man was shut out of the temple. From certain texts in the Old
Testament and certain passages in old Jewish writings the inference
has been drawn that deformed people were not allowed to enter the
temple. Though it is not certain, such was probably the Jewish law.
Such is every sinners condition. He is not merely outside the
visible church, but he has no part in the spiritual fellowship of
Gods people. II. Find also as a contrast to the above a picture of
the disciples. There are two men standing before the lame man. They
show us the privilege of Christs followers. 1. They have fellowship
with each other. Notice how close was the intimacy between Peter
and John, and how often they are named together. They were very
different, yet they enjoyed the communion of saints with each
other. 2. They have a love for Gods house. They are going up to the
temple, not as formal worshippers, but full of the Holy Ghost, and
enjoying an intimate communion with God. To them all the service
has a new meaning, since they have known Christ. He is the Lamb
laid on the altar; He is the Theme of the psalm; He is shown in the
vestments of the high priest. They worship Christ while others gaze
at the spectacle. 3. They have sympathy for the needy. The love of
Christ awakes in the Christian heart a love for every man. Others
passed by the cripple with a glance of contempt or with a shudder
of disgust. These men looked at him with love, for in that
distorted form was a soul for whom Christ died. 4. They have power
to help. As Peter looks on the man he feels a consciousness of
Divine power to heal him. It is not in himself, but through Christ,
that he can lift him up to health and strength. We cannot bring
healing to mens bodies, but we can bring salvation to mens souls.
III. Find in this scene a picture of salvation. 1. In the salvation
of every soul there is a human instrumentality. God does not save
men alone and directly, nor through the agency of angels. There is
always a Peter
23. through whom the power of God comes to a needy soul. 2.
There is in every lifetime one moment of special opportunity. No
one knows how long the lame man had been lying at the gate; but one
day he met his opportunity. So the Samaritan woman met hers at the
well, so Matthew met his at his table, so the Ethiopian met his in
the desert. Success is to grasp at the opportunity; failure is to
let it pass. 3. In this miracle the power lay not in Peters hand,
but in Jesuss namethat is, in Jesus Himself, invoked by name. Only
a Divine power could heal the cripple, and only a Divine power can
make the sinner whole. 4. There was effort required on the part of
the man himself. If he had not responded to Peters strong clasp of
the hand with an effort of his own he would have remained a cripple
still. That effort was faith. IV. Find in this scene a picture of
the saved man. See how aptly he represents the soul just after the
new birth in the image of Christ Jesus. 1. We behold the
transformation. A moment ago he was a crouching cripple; now he
stands and leaps upon the marble floor. Look at a greater change in
every converted sinner. 2. We notice his privilege. His first act
is to enter through the Beautiful gate into the temple. 3. We
notice his gratitude. Every saved soul should make confession of
what God has done for him. 4. We notice his prominence. At once the
remarkable event attracted attention. Every converted man becomes
at once an object of interest and an evidence of Jesuss power. (C.
H. Spurgeon.) The first apostolic miracle The date of this miracle
is not quite certain. It appears to be reported as a specimen of
those wonders and signs referred to in Act_2:43. Note I. That it
was wrought on a living man. In all our Lords miracles there was an
exhibition of benevolence. This was the case here, for the miracle
was wrought 1. On an afflicted man. He had been lame from his
birth. Every man is afflicted from his birth with an evil which
nothing but the grace of God can remove. 2. On a poor man. How
could one so circumstanced find employment? He was then hopelessly
poor; but mans extremity was Gods opportunity. 3. On a man
dependent on his friends. This followed from-his affliction and
poverty. And it seems that those friends could only put him in the
way of receiving help from strangers. Thus the necessities of
nature led up to the manifestation of Gods mercy. To how many has
affliction been a means of salvation! 4. On a man known to many
from the fact that he had been carried there for years. This
enhanced the significance of the miracle and promoted its
evidential purpose. In like manner does the conversion of the
notoriously sinful bear witness to Christianity.
24. II. That it was an exhibition of active Christianity. It
was fitting that being the first, it should have this quality. It
shows 1. A desire to do good on the part of Christian men. If men
have no such desires, and yet call themselves Christians, their
words and characters do not agree. 2. The effort which arises out
of the proper desire to do good. Peter did not consider the case,
promise to do the best he could for him, he took him by the hand
and lifted him up. True Christianity turns desire into deed, and
makes a missionary, a preacher, or a generous contributor of the
man who desires the conversion of the heathen at home or abroad. 3.
The course of the working of the gospel in the individual who
receives it. (1) Special attention was awakened. Look on us. The
man had already looked in an ordinary way. So the hearers of the
gospel have to give it more than their usual attention if they
would be saved. (2) Hope was aroused. He expected to receive
somethingwhat he did not know. So those in whom the gospel is mixed
with faith when they hear it are made hopeful before they have very
distinct views of the joys of personal salvation, and their faith
is strengthened until they can apprehend the blessings offered
them. (3) Healing was administered. It came in the name of Jesus
Christ, and immediately: so does salvation. (4) The healed cripple
became a witness. The changes in the mans conduct told observers
that he had received a great blessing from God, and was constrained
to declare it. So Christians are constrained to bear witness by lip
and life. (W. Hudson.) The miracle at the Beautiful gate The
spiritual lessons we ought to learn are I. It is well for
Christians to become acquainted with what is going on at the gate,
over the borders of our serene and comfortable lives; we must look
after those who dwell on the outside. II. Opportunities of doing
good lie in our way every day and hour, if we really desire to
improve them. One slight turn of the eye across the temple-area,
where we pass on our way to prayers, will introduce us to two
entirely different and totally distinct worlds of feeling, thought,
and history. III. Christians ought not to lose time in signing
after new spheres of conspicuous sacrifice. Like Peter and John, we
ourselves, children of the covenant, are apt to be jostled against
those who are ignorant, poor, feeble, and in pain. But it does not
follow that all of them are certainly vicious and unworthy of help;
some of them may actually have faith to be healed. IV. Working
hands and willing voices ought to go with weeping eyes when we know
the wants of the Lords poor. Poverty at hand, weakness close beside
us, are quite unromantic; it is distance which lends enchantment to
the view in many cases as we converse about heathenism. But our
home-heathen must not be absolutely neglected because they are so
near. Many men, and some women, will shed tears over the
painted
25. picture of a Neapolitan boy begging, who would speak most
savagely to the same lad if they met him alive in New York streets;
they would quote with vigour the first part of Peters little
speech, and leave off the rest of it; and they would not put out
their hands at all. (C. S. Robinson, D. D.) The miracle at the
Beautiful gateas a fact If there be history in any writing, these
verses in their simplicity and minute details are a history. There
is nothing here approaching the parabolic or the mythical. See here
I. Poor men becoming the organs of omnipotence. How often has this
been the case. Moses, Elijah, and the apostles are examples. II. A
wretched cripple made the occasion of great good. Thoughtful men
have often asked, Why, under the government of a benevolent God,
such cases should occur? Why men be sent into the world without the
use of their limbs, eyes, or reason? But note 1. That those who
come into the world in this state, being unconscious of physical
perfection, feel not their condition as others. Men who have never
seen know nothing of the blessedness of vision. Hence persons of
constitutional defect in form or organ often display a joy or peace
at which others wonder. 2. That such cases serve by contrast to
reveal the wonderful goodness of God. In nature those parts that
have been shattered by earthquakes, or lie in black desolation,
serve to set off the beauty and order which generally reign. And so
a cripple here, or a blind man there, only set off the goodness of
God as displayed in the millions that are perfect. These are a few
dark strokes which the Great Artist employs to set off in the
picture of the world the more striking aspects of beauty; a few of
the rougher notes which the Great Musician uses to swell the chorus
of universal order. 3. That they serve to inspire the physically
perfect with gratitude to heaven. In the poor idiot, God says to
us, Be thankful for reason, etc. 4. That they afford scope and
stimulus for the exercise of benevolence. Were all men equal in
every respect there would be no object to awaken charity. III.
Christianity transcending human aspirations. This man wanted alms,
silver and gold; but in the name of Christ he received physical
power, a blessing he had never ventured to expect. Thus it is ever:
Christianity gives man more than he can ask or think. Eye hath not
seen, etc. (D. Thomas, D. D.) Miraculous faith A miracle is the
dearest child of faith. I. Faith performs the miraclePeter and
John. II. Faith experiences the miraclethe lame man, who, although
not before the miracle, yet after it, appears as a believer. III.
Faith comprehends the miraclethe believing hearers. (C.
Gerok.)
26. The impotent man I. The person healed. 1. He was impotent,
carried by others; and where they left him they were sure to find
him. He was not so by any accident, as Mephibosheth, but from the
womb; and therefore his case was the more deplorable, and a cure
the more improbable. This is a fit emblem of the unregenerate, who
are not only spiritually blind, and deaf, and dumb, but tame too;
so that they cannot tread the paths of wisdom, or stir one foot in
the way to heaven. Good men may be ready to halt, and their feet
well nigh slip; but these are always halting and slipping; for
their legs, like those of the lame, are not equal. It is not legs
and feet that they want, but the right use of them; and this has
been their case from their birth. Blessed be God for the promises
made to such! I will assemble her that halteth, and gather her that
is driven out. The lame man shall leap as an hart, and the tongue
of the dumb shall sing. 2. His poverty added to his distress. If
help was to be obtained by medicine, he bad not wherewithal to
procure it, for he had to beg his bread. And thus it is with
sinners. The saints want many things in the present life; but
wicked men want everything that is worth having; and the want of a
sense of this is perhaps their greatest want. Give me leave to add,
that those to whom God shows mercy are also oftentimes like the
impotent man, poor in temporals. The poor, says Christ, have the
gospel preached to them. Those who are destitute of outward
ornaments and comforts are inwardly beautified with Divine grace,
and filled with Divine consolations. 3. He had continued long under
his disorder, which made his case the more deplorable. Let this
afford encouragement to old and accustomed sinners, if they have a
sense of the evil of their way, and are in good earnest seeking
relief, let them not despair of obtaining it. He who cured old
diseases can save old sinners. 4. He was nevertheless in the way of
a cure; for he lay at the Beautiful gate of the temple, where the
charitable might relieve him, the pious pray for him, and the
intelligent afford him their best advice. Thus the impotent sinner
should watch daily at wisdoms gates, remembering that God commands
deliverance out of Zion, and is there known for a refuge to His
people. II. The nature of the cure. 1. It was unexpected, and
therefore the more welcome. And thus it is in the conversion of
sinners. Mercy comes as it did to Zaccheus, to Saul, and to this
man: unsought and unimplored! 2. It was instantaneous. Peter does
not put him upon a long course of medicine; but takes him by the
hand, and lifts him up, Thus, however gradual the work of grace may
appear in some converts, yet the implantation of grace is
instantaneous. God new creates the soul, as He created the world.
He says, Let there be light; and there is light; Let there be life!
and there is life. 3. As Omnipotence took it in hand, so it was an
easy cure. No violent methods were used: his distorted limbs were
not reduced to their proper place by any painful operation. And so
the actings of Divine grace upon the soul are as mild and gentle as
they are powerful and effectual 4. It was a real and permanent
cure. Thus it is when God heals the broken heart, or cures the
distempered soul. The one is a miracle of power, the other of
grace: and as the former, so the latter is no deception.
27. III. The effects of the cure. 1. He leaped up. Thus it is
with the sinner recovered by Divine grace. The word of the Lord,
the way of the Lord, the joy of the Lord, and especially the Christ
of God, is his strength; and this strength he employs for the
purposes for which it is bestowed. I will go in the strength of the
Lord God. Earnestness and intentness of mind is also implied. He
not only exerted himself, but did it to the utmost of his power.
Thus when a sinner is capable of acting, especially in the warmth
of his first love, he will act with all his might. 2. He stood.
Formerly he could not stand without leaning and trembling. He stood
ready for action, as one that would hereafter get his livelihood by
working, and not by begging. He also stood to show himself to the
people. 3. He walked. This was a new exercise to him. Thus, by the
power of Divine grace, those that are spiritually lame are made to
walk with God, and before Him; honestly and uprightly, in newness
of life; in the light, in the truth, and at liberty. The Spirit is
their guide, the Word their rule, the excellent of the earth their
companions, glory their end, and Christ their way. 4. He entered
with the apostles into the temple. At the gate of it he had got
many an alms from man: now he would enter into it to get an alms
from God. From this part of his conduct we may learn (1) What place
the saints make their chosen residence, the house of God. My feet
shall stand within thy gates, O Jerusalem! Especially when
recovered from disorder, and released from confinement. The first
place they will visit is the temple, there to pay those vows which
they made in the time of their distress, and present their humble
and thankful acknowledgments unto God. (2) What persons they choose
for their companions. Those whom God has made useful to them, as
hoping still to receive the benefit of their prayers and
instructions. Thus the jailer brought Paul and Silas into his
house, and Lydia constrained them to abide in her house. 5. Still
he walked and leaped, like one in an ecstasy and transport, and
praised God. Whence we may observe, that though he loved the
instruments, yet he did not praise them. He gave the praise where
it was due. Improvement: 1. Let awakened sinners take encouragement
from this wonderful instance of Divine grace. 2. Let the saints
imitate the example here set before them, in the warmest gratitude
and most affectionate praises. (B. Beddome, M. A.) The lame man
at