III.

(1) Now 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 Peter’s 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 Jésus, 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. No 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 hour—sc., 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. Daniel’s practice of praying three times a day seems to imply a rule of the same kind, and Psalm 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 (Psalm 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).

Acts

‘THEN SHALL THE LAME MAN LEAP AS AN HART’

Acts 3:1 - Acts 3:16.

‘Many wonders and signs were done by the Apostles’ {Acts 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 Luke’s informant? The style of the story is so like that of Mark’s 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. Peter’s practical force and eye for externals, and John’s 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 assenting. Purposed devotion is well delayed when postponed in order to lighten misery.

There must have been something magnetic in Peter’s 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 man’s 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 Peter’s 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 Lord’s 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 Master’s 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 man’s extravagance, and would have had him pace along with 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. Solomon’s 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 Christ’s 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 men’s 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 God’s glorifying of Jesus. Peter employs a designation of our Lord which is peculiar to these early chapters of Acts. He calls Him God’s ‘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 God’s glorifying with Israel’s 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 Israel’s degradation. To hand over their Messiah to the heathen,-what could be completer faithlessness to all Israel’s 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? Israel’s 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.

Acts 3:1. Now Peter and John, &c. — We are not informed when the fact here recorded took place; but it is probable it was during the days of the feast of pentecost, and while the city was still full of people; went up to the temple — Probably to seek an opportunity of preaching to the people, as well as to offer up their prayers and supplications there before God; at the ninth hour — One of the solemn hours of prayer. The Jews divided the time, from sunrise to sunset, into twelve hours; which were consequently of unequal length at different times of the year, as the days were longer or shorter. The third hour, therefore, was nine in the morning; the ninth three in the afternoon, but not exactly. For the third was the middle space between sunrise 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. The chief hours of prayer were the third and ninth; at which seasons the morning and evening sacrifices were offered, and incense (a kind of emblem representing prayer) burnt on the golden altar.

3:1-11 The apostles and the first believers attended the temple worship at the hours of prayer. Peter and John seem to have been led by a Divine direction, to work a miracle on a man above forty years old, who had been a cripple from his birth. Peter, in the name of Jesus of Nazareth, bade him rise up and walk. Thus, if we would attempt to good purpose the healing of men's souls, we must go forth in the name and power of Jesus Christ, calling on helpless sinners to arise and walk in the way of holiness, by faith in Him. How sweet the thought to our souls, that in respect to all the crippled faculties of our fallen nature, the name of Jesus Christ of Nazareth can make us whole! With what holy joy and rapture shall we tread the holy courts, when God the Spirit causes us to enter therein by his strength!Peter and John went up ... - In Luke 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Acts 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 Acts 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 Matthew 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 o'clock p. m. This was the hour of evening prayer. Morning prayer was offered at nine o'clock. Compare Psalm 55:17; Daniel 6:10.

CHAPTER 3

Ac 3:1-26. Peter Heals a Lame Man at the Temple Gate—Hs Address to the Wondering Multitude.

1-11. Peter and John—already associated by their Master, first with James (Mr 1:29; 5:37; 9:2), then by themselves (Lu 22:8; and see Joh 13:23, 24). Now we find them constantly together, but John (yet young) only as a silent actor.

went up—were going up, were on their way.Acts 3:1-11 The lame man healed by Peter and John.

Acts 3:12-26 Peter declares to the people that this cure was not

wrought by any power or holiness in himself or John,

but by the power of God through faith in the name of

Jesus, whom they had ignorantly crucified, but whom

God had raised from the dead according to the

Scripture; exhorts them by faith to seek remission of

sins and salvation in Jesus, whose coming had been

spoken of by Moses and all the prophets.

Went up together into the temple; not to communicate with the Jews in their worship, which was now antiquated, but that they might have a larger field to sow the seed of the gospel into; and therefore it was most probably upon some sabbath or festival day, and not unlikely in the evening of that great day of Pentecost (of which in the former chapter).

At the hour of prayer: that God must be worshipped, and daily prayed unto, the law of nature and positive law of God requires; but, says Maimonides, there is no obligation by virtue of any command of God, unto any number of prayers, nor to any certain prayers, nor to any definite time of prayer. Howsoever, they did usually pray thrice a day, and thought each of those three times recommended unto them by one of the patriarchs, Abraham, Isaac, and Jacob. Howsoever, the time of offering up the morning and evening sacrifice was recommended or commanded by God, as a time of prayer; a sacrifice being an actual prayer, as the other is real or verbal.

The ninth hour; about three o’clock in the afternoon, the time of the evening sacrifice.

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, John 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, Daniel 6:10 which, according to the Psalmist in Psalm 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 Acts 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Acts 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.''

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.

(o) Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2.

Now {1} Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

(1) Christ, in healing a man that was born lame and well known to all men, both in a famous place and at a popular time, by the hands of his apostles partly strengthens and encourages those who believed, and partly also calls others to believe.