Acts 3:8

John went up together - The words επι το αυτο, 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; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter. At the hour of prayer - This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o'clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See 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 o'clock 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. Verse 2 A - man lame from his mother's womb - The case of this man must have been well known: 1. from the long standing of his infirmity: 2. from his being daily exposed in a place so public. It appears that he had no power to walk, and was what we term a cripple, for he was carried to the gate of the temple, and laid there in order to excite compassion. These circumstances are all marked by St. Luke, the more fully to show the greatness and incontestable nature of the miracle. The gate - which is called Beautiful - There are different opinions concerning this gate. Josephus observes, Bell. Jud. lib. v. cap. 5, sect. 3, that the temple had nine gates, which were on every side covered with gold and silver; but there was one gate which was without the holy house, and was of Corinthian brass, and greatly excelled those which were only covered with gold and silver: πολυ τῃ τιμῃ τας καταργυρους και περιχρυσους ὑπεραγουσα. The magnitudes of the other gates were equal one to another; but that of the Corinthian gate, which opened on the east, over against the gate of the holy house itself, was much larger: πεντηκοντα γαρ πηχων ουσα την αναστασιν, τεσσαρακοντα πηχεις τας θυρας ειχε, και τον κοσμον πολυτελεστερον, επι δαψιλες παχος αργυρου τε και χρυσου· for its height was fifty cubits, and its doors were forty cubits, and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than upon the other. This last was probably the gate which is here called Beautiful; because it was on the outside of the temple, to which there was an easy access, and because it was evidently the most costly, according to the account in Josephus; but it must be granted that the text of Josephus is by no means clear. Verse 4 Look on us - He wished to excite and engage his attention that he might see what was done to produce his miraculous cure, and, it is likely, took this occasion to direct his faith to Jesus Christ. See note on Act 3:16 (note). Peter and John probably felt themselves suddenly drawn by the Holy Spirit to pronounce the healing name in behalf of this poor man. Verse 5 Expecting to receive something of them - Because it was a constant custom for all who entered the temple to carry money with them to give to the treasury, or to the poor, or to both. It was on this ground that the friends of the lame man laid him at the gate of the temple, as this was the most likely place to receive alms. Verse 6 Silver and gold have I none - Though it was customary for all those who entered the temple to carry some money with them, for the purposes mentioned above, yet so poor were the apostles that their had nothing to give, either to the sacred treasury, or to the distressed. The popish writers are very dexterous at forming analogies between St. Peter and the pope; but it is worthy of note that they have not attempted any here. Even the judicious and generally liberal Calmet passes by this important saying of the person whom he believed to have been the first pope. Thomas Aquinas, surnamed the angelical doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope's chamber, where they were reckoning large sums of money, the pope, addressing himself to Aquinas, said: "You see that the Church is no longer in an age in which she can say, Silver and gold have I none?" "It is true, holy father," replied the angelical doctor, "nor can she now say to the lame man, Rise up and walk!" This was a faithful testimony, and must have cut deep for the moment. One thing is very remarkable, that though the saints of this church can work no miracles while alive, they work many when dead; and it is the attestation of those post mortem miracles that leads to their canonization. Thomas a Becket, who did no good while he lived, is reported to have done much after his death. Many have visited his tomb, and, in days of yore, many were said to be healed of whatsoever disease they had. The age is more enlightened, and the tomb of this reputed saint has lost all its power. Verse 7 Immediately his feet and ancle bones received strength - The suddenness of the cure was the proof of the miracle: his walking and leaping were the evidences of it. Verse 8 Walking and leaping, and praising God - These actions are very naturally described. He walked, in obedience to the command of the apostle, rise up and walk: he leaped, to try the strength of his limbs and to be convinced of the reality of the cure: he praised God, as a testimony of the gratitude he felt for the cure he had received. Now was fulfilled, in the most literal manner, the words of the Prophet Isaiah, Isa 35:6 : The lame man shall leap as a hart. Verse 9 And all the people saw him - The miracle was wrought in the most public manner, and in the most public place, and in a place where the best judgment could be formed of it; for, as it was a Divine operation, the priests, etc., were the most proper persons to judge of it; and under their notice it was now wrought. Verse 11 Held Peter and John - He felt the strongest affection for them, as the instruments by which the Divine influence was converted to his diseased body. In the porch that is called Solomon's - On this portico see Bp. Pearce's note, inserted in this work, Joh 10:23 (note). Verse 12 As though by our own power - Δυναμει, Miraculous energy. Or holiness - Η ευσεβειᾳ, Meaning religious attachment to the worship of God. Do not think that we have wrought this miracle by any power of our own; or that any supereminent piety in us should have induced God thus to honor us, by enabling us to work it. Instead of ευσεβειᾳ, holiness, the Syriac of Erpen, Armenian, Vulgate, and some copies of the Itala, have εξουσιᾳ, power or authority; but the first appears to be the legitimate reading. Verse 13 The God of Abraham, etc. - This was wisely introduced, to show them that He whom they called their God had acknowledged Jesus Christ for his Son, and wrought this miracle in his name; and, by thus honouring Jesus whom they slew, he had charged home the guilt of that murder upon them. Denied him in the presence of Pilate - Ηρνησασθε, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, κριναντος, judged it proper and just, to let him go. Pilate wished to act according to justice; you acted contrary to justice and equity in all their forms. Verse 14 Ye denied the Holy One - Τον ἁγιον. A manifest reference to Psa 16:10 : Thou wilt not suffer thy Holy One to see corruption; where the original word חסידיך Chasideyca, thy Holy One, is translated by the Septuagint, τον Ὁσιον σου, a word of the same import with that used by Peter. And desired a murderer - Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were murderers themselves, and so Christ calls them, Mat 22:7 , and they preferred a murderer to the holy and righteous One of God. Verse 15 And killed the Prince of life - Τον αρχηγον της ζωης, The author of this life: not only implying that all life proceeds from Jesus Christ as its source, but that the life-giving influence of that religion which they were now proclaiming came all through him. Αρχηγος signifies a prime leader or author, a captain, from αρχη, the beginning, head, or chief; and αγω, I lead. In Heb 2:10 , Christ is called Αρχηγος της σωτηριας, the Captain of salvation. He teaches the doctrine of life and salvation, leads the way in which men should walk, and has purchased the eternal life and glory which are to be enjoyed at the end of the way. So the Jews preferred a son of death, a destroyer of life, to the Author and Procurer of life and immortality! Whereof we are witnesses - They had now wrought a most striking miracle in the name of Christ, and immediately proposed themselves as witnesses of his resurrection from the dead; the miracle which they had thus wrought being an unimpeachable proof of this resurrection. Verse 16 And his name - Jesus, the Savior: through faith in his name, as the Savior, and author of life, and all its concomitant blessings, such as health, etc. It is not quite clear whether the apostles refer to their own faith in Jesus, or to the faith of the lame man. It is true Christ had promised that they should perform miracles in his name, Mar 16:17 , Mar 16:18 . And that whatsoever they asked of the Father in his name, he would grant it, Joh 16:23 . And they might have been led at this time to make request unto God to be enabled to work this miracle; and the faith they had in his unlimited power and unchangeable truth might have induced them to make this request. Or, the faith might have been that of the lame man; the apostles, in the time they desired him to look on them, might have taught him the necessity of believing in Christ in order to his healing; and the man's mind might have been prepared for this by the miracle of the gift of tongues, of which he must have heard; and heard that this mighty effusion of the Spirit had come in the name and through the power of Christ. However the faith may be understood, it was only the means to receive the blessing, which the apostles most positively attribute, not to their power or holiness, but to Jesus Christ alone. Faith always receives; never gives. Verse 17 I wot - Οιδα, I know. Wot is from the Anglo-Saxon, to know; and hence wit, science or understanding. Through ignorance ye did it - This is a very tender excuse for them; and one which seems to be necessary, in order to show them that their state was not utterly desperate; for if all that they did to Christ had been through absolute malice, (they well knowing who he was), if any sin could be supposed to be unpardonable, it must have been theirs. Peter, foreseeing that they might be tempted thus to think, and consequently to despair of salvation, tells them that their offense was extenuated by their ignorance of the person they had tormented and crucified. And one must suppose that, had they been fully convinced that this Jesus was the only Messiah, they never would have crucified him; but they did not permit themselves to receive conviction on the subject. Verse 18 But those things - he hath so fulfilled - Your ignorance and malice have been overruled by the sovereign wisdom and power of God, and have become the instruments of fulfilling the Divine purpose, that Christ must suffer, in order to make an atonement for the sin of the world. All the prophets had declared this; some of them in express terms, others indirectly and by symbols; but, as the whole Mosaic dispensation referred to Christ, all that prophesied or ministered under it must have referred to him also. Verse 19 Repent ye therefore - Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed. And be converted - ΕπιϚρεψατε, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jealousy, where the curse that was written in the book was to be blotted out with the bitter water. See the note on Num 5:23 . Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, Mat 27:25 ; and unless they took refuge in this sacrificial blood, and got their sins blotted out by it, they could not be saved. When the times of refreshing shall come - Dr. Lightfoot contends, and so ought all, that ὁπως αν ελθωσι καιροι αναψυξεως, should be translated, That the times of refreshing May come. Αναψυξις, signifies a breathing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See on Act 3:21 (note). Verse 20 Which before was preached unto you - Instead of προκεκηρυγμενον, before preached, ABCDE, fifty-three others, both the Syriac, all the Arabic, the Armenian, Chrysostom, and others, have προκεχειρισμενον, who was before designed, or appointed; and this is without doubt the true reading. Christ crucified was the person whom God had from the beginning appointed or designed for the Jewish people. It was not a triumphant Messiah which they were to expect; but one who was to suffer and die. Jesus was this person; and by believing in him, as thus suffering and dying for their sins, he should be again sent, in the power of his Spirit, to justify and save them. Verse 21 Whom the heaven must receive - He has already appeared upon earth, and accomplished the end of his appearing; he has ascended unto heaven, to administer the concerns of his kingdom, and there he shall continue till he comes again to judge the quick and the dead. The times of restitution of all things - The word αποκαταστασις, from απο which signifies from, and καθιστανειν, to establish or settle any thing, viz. in a good state; and, when απο is added to it, then this preposition implies that this good state, in which it is settled, was preceded by a bad one, from which the change is made to a good one. So in Act 1:6 , when the disciples said to Christ, Wilt thou at this time restore again (αποκαθιστανεις) the kingdom to Israel? they meant, as the Greek word implies, Wilt thou take the kingdom from the Romans, and give it back to the Jews? Now, as the word is here connected with, which God hath spoken by the mouth of all his holy prophets, it must mean the accomplishment of all the prophecies and promises contained in the Old Testament relative to the kingdom of Christ upon earth; the whole reign of grace, from the ascension of our Lord till his coming again, for of all these things have the holy prophets spoken; and, as the grace of the Gospel was intended to destroy the reign of sin, its energetic influence is represented as restoring all things, destroying the bad state, and establishing the good - taking the kingdom out of the hands of sin and Satan, and putting it into those of righteousness and truth. This is done in every believing soul; all things are restored to their primitive order; and the peace of God, which passes all understanding, keeps the heart and mind in the knowledge and love of God. The man loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and thus all the things of which the holy prophets have spoken since the world began, relative to the salvation of any soul, are accomplished in this case; and when such a work becomes universal, as the Scriptures seem to intimate that it will, then all things will be restored in the fullest sense of the term. As therefore the subject here referred to is that of which all the prophets from the beginning have spoken, (and the grand subject of all their declarations was Christ and his work among men), therefore the words are to be applied to this, and no other meaning. Jesus Christ comes to raise up man from a state of ruin, and restore to him the image of God, as he possessed it at the beginning. All his holy prophets - Παντων, all, is omitted by ABCD, some others, one Syriac, the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it out of the text, and inserts the article των, which the Greek MSS. have, in the place of παντων. The text reads thus: Which he hath spoken by his holy prophets, etc. Since the world began - Απ' αιωνος; as αιων signifies complete and ever-during existence or eternity, it is sometimes applied, by way of accommodation, to denote the whole course of any one period, such as the Mosaic dispensation. See the note on Gen 21:33 . It may therefore here refer to that state of things from the giving of the law; and as Moses is mentioned in the next verse, and none before him, it is probable that the phrase should be so understood here. But, if we apply it to the commencement of time, the sense is still good: Enoch, the seventh from Adam, prophesied of these things; and indeed the birth, life, miracles, preaching sufferings, death, resurrection, ascension, and reign of Jesus Christ, have been the only theme of all prophets and inspired men from the foundation of the world. Verse 22 Moses truly said unto the fathers - On this subject the reader is requested to refer to the note at Deu 18:22 . From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, But as a legislator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to understand that the Gospel of Jesus Christ was that new law which should supersede the old. Verse 24 All the prophets from Samuel - Dr. Lightfoot observes: "We have Moses and Samuel mentioned together in this place, as also Psa 99:6 , because there were few or no prophets between these two, 1Sam 3:1 , and the apparition of angels having been more frequent; but, after the decease of Phineas, it is a question whether there was any oracle by Urim and Thummim, through the defect of prophecy in the high priests, till the times of Samuel. But then it revived in Abimelec, Abiather, etc." The Jews have a saying, Hieros. Chagigah, fol. 77. גכיאים שמואל דבן של Samuel was the chief of the prophets. Perhaps it was in reference to this that Peter said, All the prophets from Samuel, etc. Verse 25 Ye are the children of the prophets - This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings. Verse 26 Unto you first, God, having raised up - As you are the children of the prophets, and of the covenant, the first offers of salvation belong to you, and God thus makes them to you. The great mission of Jesus Christ is directed first to you, that you may be saved from your sins. God designs to bless you, but it is by turning each of you away from his iniquities. The salvation promised in the covenant is a salvation from Sin, not from the Romans; and no man can have his sin blotted out who does not turn away from it. 1. We may learn from this that neither political nor ecclesiastical privileges can benefit the soul, merely considered in themselves: a man may have Abraham for his father, according to the flesh; and have Satan for his father, according to the spirit. A man may be a member of the visible Church of Christ, without any title to the Church triumphant. In short, if a man be not turned away from his iniquities, even the death of Christ profits him nothing. His name shall be called Jesus, for he shall Save his people From their Sins. 2. If Christ be the substance and sum of all that the prophets have written, is it not the duty and interest of every Christian, in reading the Scriptures, to search for the testimony they bear to this Christ, and the salvation procured by his death? Introduction The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, Act 4:1-3 . The number of those who believed, Act 4:4 . The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, Act 4:5-7 . Peter, filled with the Holy Ghost, answers, and proclaims Jesus, Act 4:8-12 . They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, Act 4:13-18 . Peter and John refuse to obey, Act 4:19 , Act 4:20 . They are farther threatened and dismissed, Act 4:21 , Act 4:22 . They return to their own company, who all join in praise and prayer to God, Act 4:23-30 . God answers, and fills them with the Holy Spirit, Act 4:31 . The blessed state of the primitive disciples, Act 4:32-35 . The case of Joses, who sells his estate, and brought the money to the common stock, Act 4:36 , Act 4:37 .

1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who seeing Peter and John about to go into the temple asked an alms. 4 And Peter, fastening his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. 6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. 8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God: 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. We were told in general ( ch. ii. 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, John xx. 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, Ps. cxix. 79 . II. The time and place are here set down. 1. It was in the temple, whither Peter and John went up together, because it was the place of concourse; there were the shoals of fish among which the net of the gospel was to be cast, especially during the days of pentecost, within the compass of which we may suppose this to have happened. Note, It is good to go up to the temple, to attend on public ordinances; and it is comfortable to go up together to the temple: I was glad when they said unto me, Let us go. The best society is society in worshipping God. 2. It was at the hour of prayer, one of the hours of public worship commonly appointed and observed among the Jews. Time and place are two necessary circumstances of every action, which must be determined by consent, as is most convenient for edification. With reference to public worship, there must be a house of prayer and an hour of prayer: the ninth hour, that is, three o'clock in the afternoon, was one of the hours of prayer among the Jews; nine in the morning and twelve at noon were the other two. See Ps. lv. 17 ; Dan. vi. 10 . It is of use for private Christians so far to have their hours of prayer as may serve, though not to bind, yet to remind conscience: every thing is beautiful in its season. III. The patient on whom this miraculous cure was wrought is here described, v. 2 . He was a poor lame beggar at the temple gate. 1. He was a cripple, not by accident, but born so; he was lame from his mother's womb, as it should seem, by a paralytic distemper, which weakened his limbs; for it is said in the description of his cure ( v. 7 ), His feet and ankle bones received strength. Some such piteous cases now and then there are, which we ought to be affected with and look upon with compassion, and which are designed to show us what we all are by nature spiritually: without strength, lame from our birth, unable to work or walk in God's service. 2. He was a beggar. Being unable to work for his living, he must live upon alms; such are God's poor. He was laid daily by his friends at one of the gates of the temple, a miserable spectacle, unable to do any thing for himself but to ask alms of those that entered into the temple or came out. There was a concourse,—a concourse of devout good people, from whom charity might be expected, and a concourse of such people when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to beg. He would not have been laid there, and laid there daily, if he had not been used to meet with supplies, daily supplies there. Note, Our prayers and our alms should go together; Cornelius's did, ch. x. 4 . Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray; it is a pity that common beggars at church doors should any of them be of such a character as to discourage charity; but they ought not always to be overlooked: some there are surely that merit regard, and better feed ten drones, yea, and some wasps, than let one bee starve. The gate of the temple at which he was laid is here named: it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Lightfoot observes that this was the gate that led out of the court of the Gentiles into that of the Jews, and he supposes that the cripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles. But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the divine Majesty vouchsafed to dwell; and it was no diminution to the beauty of this gate that a poor man lay there begging. 3. He begged of Peter and John ( v. 3 ), begged an alms; this was the utmost he expected from them, who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks ago that the blind and the lame came to Christ in the temple, and were healed there, Matt. xxi. 14 . And why might not he have asked more than an alms, if he knew that Peter and John were Christ's messengers, and preached and wrought miracles in his name? But he had that done for him which he looked not for; he asked an alms, and had a cure. IV. We have here the method of the cure. 1. His expectations were raised. Peter, instead of turning his eyes form him, as many do from objects of charity, turned his eyes to him, nay, he fastened his eyes upon him, that his eye might affect his heart with compassion towards him, v. 4 . John did so too, for they were both guided by one and the same Spirit, and concurred in this miracle; they said, Look on us. Our eye must be ever towards the Lord (the eye of our mind), and, in token of this, the eye of the body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not to be bidden twice to look on the apostles; for he justly thought this gave him cause to expect that he should receive something form them, and therefore he gave heed to them, v. 5 . Note, We must come to God both to attend on his word and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven and expect to receive benefit by that which God speaks thence, and an answer of peace to the prayers sent up thither. I will direct my prayer unto thee, and will look up. 2. His expectation of an alms was disappointed. Peter said, "Silver and gold have I none, and therefore none to give thee;" yet he intimated that if he had had any he would have given him an alms, not brass, but silver or gold. Note, (1.) It is not often that Christ's friends and favourites have abundance of the wealth of this world. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but this was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according tot he intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many who are well inclined to works of charity are yet not in a capacity of doing any thing considerable, while others, who have wherewithal to do much, have not a heart to do any thing. 3. His expectations, notwithstanding, were quite outdone. Peter had not money to give him; but, (1.) He had that which was better, such an interest in heaven, such a power from heaven, as to be able to cure his disease. Note, Those who are poor in the world may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of possessing which is infinitely better than silver and gold; the merchandise and gain of it are better, Job xxviii. 12, and Prov. iii. 14 , &c. (2.) He gave him that which was better—the cure of his disease, which he would gladly have given a great deal of silver and gold for, if he had had it, and the cure could have been so obtained. This would enable him to work for his living, so that he would not need to beg any more; nay, he would have to give to those that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God's favour, and would put a greater honour upon him, than thousands of gold and silver could. Observe, When Peter had no silver and gold to give, yet (says he) such as I have I give thee. Note, Those may be, and ought to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity; those who have not silver and gold have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick, and if they be not, as there is occasion, neither would they give to them if they had silver and gold. As every one hath received the gift, so let him minister it. Let us now see how the cure was wrought. [1.] Christ sent his word, and healed him ( Ps. cvii. 20 ); for healing grace is given by the word of Christ; this is the vehicle of the healing virtue derived from Christ. Christ spoke cures by himself; the apostles spoke them in his name. Peter bids a lame man rise up and walk, which would have been a banter upon him if he had not premised in the name of Jesus Christ of Nazareth: "I say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him." He calls Christ Jesus of Nazareth, which was a name of reproach, to intimate that the indignities done him on earth served but as a foil to his glories now that he was in heaven. "Give him what name you will, call him if you will in scorn Jesus of Nazareth, in that name you shall see wonders done; for, because he humbled himself, thus highly was he exalted." He bids the cripple rise up and walk, which does not prove that he had power in himself to do it, but that if he attempt to rise and walk, and, in a sense of his own impotency, depend upon a divine power to enable him to do it, he shall be enabled; and by rising and walking he must evidence what that power has wrought upon him; and then let him take the comfort, and let God have the praise. Thus it is in the healing of our souls, which are spiritually impotent. [2.] Peter lent his hand, and helped him ( v. 7 ): He took him by the right hand, in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure; but it was a sign, plainly intimating the help he should receive from God, if he exerted himself as he was bidden. When God by his word commands us to rise, and walk in the way of his commandments, if we mix faith with that word, and lay our souls under the power of it, he will give his Spirit to take us by the hand, and lift us up. If we set ourselves to do what we can, God has promised his grace to enable us to do what we cannot; and by that promise we partake of a new nature, and that grace shall not be in vain; it was not here: His feet and ankle-bones received strength, which they had not done if he had not attempted to rise, and been helped up; he does his part, and Peter does his, and yet it is Christ that does all: it is he that puts strength into him. As the bread was multiplied in the breaking, and the water turned into wine in the pouring out, so strength was given to the cripple's feet in his stirring them and using them. V. Here is the impression which this cure made upon the patient himself, which we may best conceive of if we put our soul into his soul's stead. 1. He leaped up, in obedience to the command, Arise. He found in himself such a degree of strength in his feet and ankle-bones that he did not steal up gently, with fear and trembling, as weak people do when they begin to recover strength; but he started up, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. The incomes of strength were sudden, and he was no less sudden in showing them. He leaped, as one glad to quit the bed or pad of straw on which he had lain so long lame. 2. He stood, and walked. He stood without either leaning or trembling, stood straight up, and walked without a staff. He trod strongly, and moved steadily; and this was to manifest the cure, and that it was a thorough cure. Note, Those who have had experience of the working of divine grace upon them should evidence what they have experienced. Has God put strength into us? Let us stand before him in the exercises of devotion; let us walk before him in all the instances of a religious conversation. Let us stand up resolutely for him, and walk cheerfully with him, and both in strength derived and received form him. 3. He held Peter and John, v. 11 . We need not ask why he held them. I believe he scarcely knew himself: but it was in a transport of joy that he embraced them as the best benefactors he had ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him what God had done for him by them. Thus he testified his affection to them; he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed love those whom he made instruments of their healing, and see the need of their further help. 4. He entered with them into the temple. His strong affection to them held them; but it could not hold them so fast as to keep them out of the temple, whither they were going to preach Christ. We should never suffer ourselves to be diverted by the utmost affectionate kindnesses of our friends from going in the way of our duty. But, if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temple, whence he had been so long kept by his weakness and his begging: like the impotent man whom Christ cured, he was presently found in the temple, John v. 14 . He went into the temple, not only to offer up his praises and thanksgivings to God, but to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ should earnestly desire to grow in their acquaintance with Christ. 5. He was there walking, and leaping, and praising God. Note, The strength God has given us, both in mind and body, should be made us of to his praise, and we should study how to honour him with it. Those that are healed in his name must walk up and down in his name and in his strength, Zech. x. 12 . This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled ( Isa. xxxv. 6 ): Then shall the lame man leap as a hart. Now that this man was newly cured he was in this excess of joy and thankfulness. All true converts walk and praise God; but perhaps young converts leap more in his praises. VI. How the people that were eye-witnesses of this miracle were influenced by it we are next told. 1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the beautiful gate of the temple, v. 10 . He had sat there so long that they all knew him; and for this reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, John ix. 9 , 18 . They now saw him walking, and praising God ( v. 9 ), and perhaps took notice of a change in his mind; for he was now as loud in praising God as he had before been in begging relief. The best evidence that it was a complete cure was that he now praised God for it. Mercies are then perfected, when they are sanctified. 2. They were astonished at it: They were filled with wonder and amazement ( v. 10 ); greatly wondering, v. 11 . They were in an ecstasy. There seems to have been this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were much more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end. 3. They gathered about Peter and John: All the people ran together unto them in Solomon's porch: some only to gratify their curiosity with the sight of men that had such power; others with a desire to hear them preach, concluding that their doctrine must needs be of divine origin, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple; or, some cloisters or piazzas which Herod had erected upon the same foundation upon which Solomon had built the stately porch that bore his name, Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight. Peter's Address after Healing the Cripple.

And he leaping up. This was a natural expression of joy; and it was a striking fulfillment of the prophecy in Isa 35:6: "Then shall the lame man leap as an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The act of walking is one that is acquired by long practice. Children learn slowly. Casper Hauser, lately discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner. (See his Life.) When, therefore, this man was able at once to walk, it was clear proof of a miracle. Praising God. This was the natural and appropriate expression of his feelings on this occasion. His heart would be full; and he could have no doubt that this blessing had come from God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name; and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive-- the natural feeling of the heart. So a sinner. His first feelings when renewed, will be to ascribe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively; he needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace. (a) "leaping up" Isa 35:6