Bible Commentaries

Verse 1. - 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 (see also Mark 13:3). 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, 20, 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, 3, 11; Acts 4:13, 19; Acts 8:14, 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 Psalm 141:2, "Let my prayer be set before thee as incense, and the lifting up of my hands as the evening sacrifice."

Verse 2. - That was lame for lame, A.V.; door for gate, A.V. Door. If any distinction is intended between the θύρα here and the πύλη of ver. 10 (which is not certain, as θύρα is often used for a gate), we must understand θύρα of the double doors of the gate described by Josephus. Perhaps the lame man leant against one of the open doors. Which is called Beautiful. It is not certain what gate this was. In the 'Dictionary of the Bible' it is described as "the great eastern gate leading from the court of the women to the upper court," following apparently Josephus, 'De Bell. Jud.,' 5. 5:3. But it is impossible to reconcile Josephus's two accounts - that in the 'Bell. Jud.,' 5:05. and that in 'Ant. Jud.,' 15. 11. In the former he says distinctly that there were ten gates - four on the north, four on the south, and two on the east. In the latter he says there were three gates on the north, three on the south, and one on the east. In the former he says that fifteen steps led up from the women's enclosure to the great gate, exactly opposite the gate of the temple itself (ἄντικρυ τῆς τοῦ ναοῦ πυλῆς); in the latter he says very distinctly that women were allowed to enter through the great gate on the east. With such discrepancies in the description of the only eye-witness whose evidence has been preserved, it is impossible to speak with certainly. But it seems probable that there were two gates on the east - one the beautiful and costly gate of Corinthian brass, elaborately described by Josephus, through which the women did pass; the other the greater gate, just opposite to and above the beautiful gate (ἡ ὑπὲρ τὴν Κορινθίαν), leading from the court of the women to the inner court; and that Josephus has confounded one with the other in his descriptions. Anyhow, the beautiful gate was probably on the east. Its correct name is said to be the gate of Nicanor. The temple. It must be remembered that the whole platform, including the porches, and the courts of the Gentiles and of the women, and the outer court and the court of the priests, was called τὸ ἱερόν; the actual house was called ὁ ναός; that part of the ἱερόν to which only Israelites were admitted, was called τὸ ἅγιον. Josephus also divides the precincts into the first, second, and third ἱερόν. The description of this lame man laid at the gate of the temple to ask alms is very similar to that in Luke 16:20 of Lazarus laid at the rich man's gate; only that the word for laid is in St. Luke ἐπέβλητο, and here is ἐτίθουν.

Verse 3. - To receive an alms for an alms, A.V. and T.R. The R.T. has ἐλεημοσύνην λαβεῖν.

Verse 4. - Fastening his eyes (ἀτενίσας εἰς αὐτόν). Comp. Luke 4:20, "The eyes of all were fastened upon him (ἤσαν ἀτένιζοντες);" and Acts 22:56, "looking steadfastly." St. Luke also uses the phrase in Acts 1:10; Acts 3:12; Acts 6:15; Acts 7:55; but it is found nowhere else in the New Testament except 2 Corinthians 3:7, 13.

Verse 5. - From for of, A.V.

Verse 6. - But for then, A.V.; what I have that for such as I have, A.V.; walk for rise up and walk, A.V. and T.R. In the name of Jesus Christ of Nazareth. What Peter meant by "in the Name," he clearly explains in vers. 12 and 16, where he shows that they did not work the miracle by their own power or godliness, but that the lame man was healed by the Name of Jesus, in which he believed. So our Lord said of himself, "I am come in my Father's Name" (John 5:43; comp. John 10:25) Observe the full designation of our Lord as "Jesus Christ of Nazareth" (τοῦ Ναζωραίου), as in Acts 4:10, and comp. Matthew 11:23. The faith which was the condition of the healing (ἐπὶ τῇ πίστει, ver. 16) embraced the humiliation and cross of the Christ (as expressed in the word the Nazarene) as well as his power and glory.

Verse 7. - Raised for lifted, A.V.; his ankle-bones for ancle bones, A.V. St. Luke's medical knowledge discerns the cause of the lameness - a weakness in the anklebones.

Verse 8. - And leaping up, he stood, and began to walk, for and he, leaping up, stood and walked, A.V.; he entered for entered, A.V. Into the temple (τὸ ἱερόν). He passed through the gate, and mounted the fifteen steps which led into the ἄγιον (see note to ver. 2).