Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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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.
Then Peter said, silver and gold have I none,.... The Ethiopic version reads, "we have none"; and so it reads the next clause in the first person plural; that is, they had no money either of gold or silver coin; they had none about them, nor any of their own perhaps any where; none but what was brought to them, and put into their hands as a common stock for the whole church, or the poor of it: nor indeed might any money be carried in a purse into the temple; See Gill on Matthew 10:9, Mark 11:16 though doubtless they might carry it in their hands, or otherwise, for the offerings, or for the poor, or this man would not have lain here for alms.
But such as I have, give I thee; meaning the gift of healing; not that he communicated that to him, but exercised the gift upon him, by curing him of his lameness; and which was much preferable to large quantities of gold and silver, had he had them to give unto him:
in the name of Jesus Christ of Nazareth: signifying, that it was by the command of Christ he said what follows; and by his power he wrought the cure which commenced upon it; even by the authority and virtue of him, who was treated with so much contempt by the Jews, and had lately been crucified by them: in his name he bid him
rise up and walk; without making use of any medicines, or applying anything to him; but believing that power would go along with the words, and strength would be communicated to him, by him in whose name he spoke, he said these words: and herein lies the difference between the miracles wrought by Christ, and by his disciples; those that were done by him were done in his own name, and by his own power; those that were performed by his disciples, were done in the name of Christ, and by his power alone; and the Jews themselves own, that the disciples performed cures , "in the name of Jesus" (a).
(a) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4.
Silver and gold have I none; that is, at hand, or about me; neither had he much elsewhere; the apostles abounded indeed, but in grace, not in riches.
Such as I have; a power from Christ to heal.
Give I thee; I apply it to thee, and will make it effectual for thee.
In the name, in the power, or at the command, of Jesus Christ, and trusting unto his promised assistance, who can speak to things that are not as if they were.
Jesus Christ of Nazareth; our Saviour was usually so called, and being known by that name, the apostle does not decline it, though it had been by many (without cause) given him by way of reproach.
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.
(6) Silver and gold have I none.—The narrative of Acts 2:45 shows that the Apostles were treasurers and stewards of the sums committed to their charge by the generous self-denial of the community. Either, therefore, we must assume that the words meant that they had no silver or gold with them at the time, or that, as almoners, they thought themselves bound to distribute what was thus given them in trust, for the benefit of members of the society of which they were officers and for them only. They, obeying their Lord’s commands (Matthew 10:9), had no money that they could call their own to give to those that asked them. But they could give more than money.
In the name of Jesus Christ of Nazareth . . . .—The full trust with which the words were spoken was in part a simple act of faith in their Master’s promise (Mark 16:18), in part the result of a past experience in the exercise of like powers (Mark 6:13). And the Name in which they spoke could hardly have been a new name to the cripple. Among the beggars at the Temple-gate there had once been the blind man who received his sight at the pool of Siloam (John 9:7-8). The healing of the cripple at Bethesda (John 5:2; John 5:14) could scarcely have been unknown to the sufferer from a like infirmity. What made the call to rise and walk a test of faith was that, but a few weeks before, that Name had been seen on the superscription over the cross on which He who bore it had been condemned to die as one that deceived the people (John 7:12).
- Silver and gold have I none] The Apostles, we may see from this, made no claim for themselves upon the contributions of the richer converts.
but such as I have give I thee] Better literally, what I have that give I thee. We are nowhere told how much time had passed since the day of Pentecost, and it is probable that this was not the first miracle which Peter wrought (see Acts 2:43). For he speaks as not without experience of what works God will enable him to do. His language is that of firm assurance, “what I have,” though in a moment he adds “In the name of Jesus Christ.”
Jesus Christ of Nazareth] According to St John’s account, the name Nazareth was included in the title on Christ’s cross (John 19:19), and we can see that the place was despised in the eyes of the Jews (John 1:46) from Nathanael’s question to Philip. This despised origin, as well as the shameful death of Jesus, was a stumbling-block to the Jews.
rise up and walk] The best MSS. have only the last verb walk. So that the arguments which have been based on these words to shew that St Luke in the Acts has drawn his picture here from what is recorded of Christ’s language (Luke 5:23) in the Gospel, fall to the ground.
Silver and gold (ἀργύριον καὶ χρυσίον)
Properly, silver and gold money. See on 1 Peter 1:18.
Silver and gold have I none - The man had asked for money; Peter assures him that he had not that to give; what he did was done, however, in such a way as to show his willingness to aid him if he had possessed money.
Such as I have - Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds that it was derived solely from the Lord Jesus Christ.
In the name - Compare Acts 4:10. In Mark 16:17-18, it is said, "These signs shall follow them that the sick, and they shall recover." The expression means "by his authority," or "in virtue of power derived from him." We are here struck with a remarkable difference between the manner in which the Lord Jesus performed miracles and that in which it was done by his apostles. He did it in his own name and by virtue of his own power. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers.
Of Nazareth - This was the name by which he was commonly known. By the name he had been designated among the Jews and on the cross. It is by no means improbable that the man had heard of him by this name, and it was important that he should understand that it was by the authority of him who had been crucified as an impostor.
Rise up and walk - To do this would be evidence of signal power. It is remarkable that in cases like this they were commanded to do the thing at once. See similar cases in John 5:8; Matthew 9:6; Matthew 12:13. It would have been easy to allege that they had no power; that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that if it were done they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it, to make use of means, or to wait on him, but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, people must perish, just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God, Acts 3:8.