聖書注解書

Ac 3:2.

2. 生まれながら足の不自由な男が――そして今「四十歳以上」であった

(Ac 4:22)。

運ばれた――運ばれるのが常であった。

「生まれつき足のきかない者」――これに言及していることは、この場合に何の欺きもなかったことを示す。この人はずっと足がきかず、運ばれなければならず、ユダヤ人たちによく知られていた。

「人々は彼を毎日…運んで来た」――すなわち、彼の友人たちが彼を毎日そこに置いたのである。それゆえ彼は、宮に入る習慣のあった人々によく知られていたことであろう。古代人の中には、病人のための病院も、貧しい人のための救貧院もなかった。それゆえ貧しい人々は、より良い境遇にある人々の慈善に依存していた。彼らにとって、多くの人に見てもらえる場所に置かれることが重要な問題となった。それゆえ、富める者の門のところに彼らを置くのが慣例であり（Luke 16:20）、また多くの人が通る道端に座って物乞いをした（Mark 10:46、Luke 18:35、John 9:1-8）。宮の入口は物乞いに好都合な場所となったであろう。というのは、（1）大群衆がそこに入る習慣があったからであり、（2）宗教的目的のために上って行くとき、人々は他の時よりも施しを与える傾向があったからである。とりわけこれは、慈善を施すことにおける人目を特に望んだファリサイ派に当てはまる。マルティアリス（i. 112）は、貧しい人々を神殿の門のそばに置く習慣がローマ人の間に広まっていたことを記録しており、この習慣はキリスト教会においても長い間守られた。

「美しと呼ばれる宮の門に」――この門については二つの意見があった。一つは、それが異邦人の庭から女の庭へ通じる、普通ニカノルと呼ばれる門であったとするものであり（Matthew 21:12の注解の図を参照せよ）、もう一つは、宮の東側の入口にある、普通スサンと呼ばれる門であったとするものである。どちらが意図されているかを決定することは容易ではない。しかし、ここに記録されていることがソロモンの廊に近いところで起こったという事実から（Acts 3:11。Matthew 21:12の宮の図と比較せよ）、後者が意図されていた可能性が高いと思われる。この門は大きく立派であった。それは最も貴重な金属であるコリント青銅で作られ、壮麗な外観を呈していた（Josephus, Jewish Wars, book 5, chapter 5, section 3）。

「施しを求めるためであった」――慈善、すなわち施しを求めるためである。

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.

And a certain man, lame from his mother's womb,.... He was born so; his lameness came not through any disease or fall, or any external hurt, but from a defect in nature, in one of his limbs, or more; which made the after miracle the more extraordinary: and he was so lame that he

was carried; he could not walk of himself, or go, being led, but they were obliged to carry him:

whom they laid daily at the gate of the temple; it had been a common usage, it may be, for years past, to bring him every day, at prayer time, and lay him at the gate of the temple where the people went in; hence he was well known by the people, and to have been of a long time lame, even ever since he was born; so that there could be no imposture in this case: and it was at the gate of the temple he lay,

which is called beautiful; which some think was the gate Shushan, which was the eastern gate of the mountain of the house, or the outmost wall, and was so called, because Shushan, the metropolis of Persia, was pourtrayed upon it (q), which made it look very beautiful. The reason commonly given by the Jewish commentators (r) why this was done, is this; when the Jews returned from captivity, the king of Persia commanded that they should make a figure of the palace of Shushan upon one of the gates of the temple, that they might fear the king, and not rebel against him; and accordingly they drew one upon the eastern gate: but some say (s), that the children of the captivity did this (upon their return) that they might remember the wonder of Purim, (their deliverance from Haman,) which was done in Shushan; moreover, it might be so called from the word Shushan, which signifies joy and gladness: but this does not bid so fair to be the gate here meant, since it was lower than all the rest; for as the eastern wall was lower than the rest of the walls, that when the high priest burnt the red heifer on the top of Mount Olivet, he might see the gate of the temple at the time of the sprinkling of the blood; so the gate itself was four cubits lower than the others (t), and therefore could not look so grand and beautiful as the rest. Indeed, concerning this eastern gate of the mountain of the house, it is said (u), that

"in the time when the sanctuary stood, when they prayed on the mountain of the house, they went in by the way of the eastern gate.''

And as this was now the hour of prayer, and the people were going to the temple to pray, whose entrance was at the east gate; here it might be thought, in all probability, was laid the lame man: though it seems rather to be the eastern gate of the court of the women, which was made of Corinthian brass, and looked brighter than gold itself; of which Josephus (w) thus speaks:

"nine of the gates were covered all over with gold and silver, likewise the side posts and lintels; but there was one, without the temple, of Corinthian brass, which in dignity greatly exceeded the silver and golden ones.''

And since at this gate was the greatest frequency of persons, both men and women entering here; it is most likely, that here lay the lame man a begging: this is thought, by some, to be the higher gate of the house of the Lord; said to be built by Jotham, the son of Uzziah, king of Judah, 2 Kings 15:35 upon which text, a Jewish commentator of great note (x) has this remark,

"observe it is said of Jotham, that he built it, because he made a building on it, "more glorious and great" than it had been:''

and this is also called the new gate of the house of the Lord, Jeremiah 26:10 and which both the Targum and Kimchi on the place say is the eastern gate.

To ask alms of them that entered into the temple; who going to religious exercises, might be thought to be more disposed to acts of liberality and charity: and besides, these were known to be Jews, of whom only alms were to be asked and taken; for so run their canons (y),

"it is forbidden to take alms of Gentiles publicly, except a man cannot live by the alms of Israelites; and if a king, or a prince of the Gentiles, should send money to an Israelite for alms, he must not return it, because of the peace of the kingdom, but must take it of him, and give it to the poor of the Gentiles secretly, that the king may not hear.''

(q) Misn. Middot, c. 1. sect. 3.((r) Maimon. & Bartenora in Misn. ib. (s) Vid. Juchasin, fol. 65. 2.((t) Misn. Middot, c. 2. sect. 4. Maimon. Hilchot Beth Habechirah, c. 6. sect. 5. (u) Gloss. in T. Bab. Taanith, fol. 15. 2. Vid. Maimon. Hilch. Taanith, c. 4. sect. 15. (w) De Bello Jud. l. 5. c. 5. sect. 3.((x) Abarbinel in loc. (y) Moses Kotsensis Mitzvot Tora, pr. Affirm. 162.

Lame from his mother’s womb, and not by any casualty, that so the miracle might be the greater, and the power of the God of nature appear.

They laid daily; by which it was manifest, that it could not be by any correspondence between the apostles and the lame man upon this occasion.

At the gate of the temple; where there must needs be the greater notice taken of him; none going in or out but such as might see him.

Called Beautiful, for the excellency of the workmanship: it was at the entering into the second court, or the court of the Jews from that of the Gentiles. This man, out of pride, being unwilling to beg of the Gentiles, though proselyted, (whom they did contemn), or out of policy, hoping to receive more of the Jews, whom he is nearer related to,

asked alms of them that entered into the temple. Poverty is no sign of God’s disfavour (our blessed Redeemer is in an especial manner called Caput pauperum); but lameness in this man, divers miseries and calamities in others, bring them to the knowledge of Christ, and salvation through him.

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.

(2) A certain man lame from his mother’s womb.—The careful record of the duration of his suffering is more or less characteristic of St. Luke (Luke 9:33; Luke 14:8). The minuteness in this narrative suggests the thought that St. Luke’s informant may have been the cripple himself.

Was carried.—Better, was being carried.

The gate of the temple which is called Beautiful.—Literally, door, though “gate” is used in Acts 3:10. No gate of this name is mentioned by other writers, but it was probably identical either (1) with the gate of Nicanor (so called, according to one tradition, because the hand of the great enemy of Judah had been nailed to it as a trophy), which was the main eastern entrance of the inner court (Stanley’s Jewish Church, iii. p. 323); or (2) the Susa gate, also on the eastern side, and named in memory of the old historical connection between Judah and Persia, leading into the outer court of the women. The latter was of fine Corinthian brass, so massive that twenty men were required to open or shut it (Jos. Wars, v. 5, § 3).

To ask alms of them that entered into the temple.—The approaches of the Temple, like those of modern mosques, were commonly thronged with the blind, lame, and other mendicants. (Comp. John 9:8.) The practice was common at Constantinople in the time of Chrysostom, and has prevailed largely throughout Christendom.

2. And a certain man lame from his mother’s womb] There is the verb expressed in the original, and it should be translated a certain man who was, &c.

was carried] i.e. regularly every day, and the position in which he had been daily set for the greater part of his forty years’ life (see Acts 4:22) made it certain that he would be widely and well known. So Bartimæus sat by the wayside to beg (Mark 10:46).

whom they laid daily at the gate of the temple which is called Beautiful] The gateways of the Temple gave admission to the inner court from the court of the Gentiles and the court of the women; there were three on the north and the same number on the south, but the Beautiful Gate meant in this verse was probably the gate on the east which led from the court of the women. The other gates, Josephus says (B. J. v. 5. 3), were overlaid with gold and silver, but this one was “made of Corinthian bronze, and much surpassed in worth those enriched with silver and gold.”