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In this chapter we have a miracle and a sermon: the miracle wrought to make way for the sermon, to confirm the doctrine that was to be preached, and to make way for it into the minds of the people; and then the sermon to explain the miracle, and to sow the ground which by it was broken up. I. The miracle was the healing of a man that was lame from his birth, with a word speaking (Ac 3:1-8), and the impression which this made upon the people, Ac 3:9-11. II. The scope of the sermon which was preached here upon was to bring people to Christ, to repent of their sin in crucifying him (Ac 3:12-19), to believe in him now that he was glorified, and to comply with the Father's design in glorifying him, Ac 3:20-26. The former part of the discourse opens the wound, the latter applies the remedy.
1-11
The Healing of a Cripple
瘸子得医治
¹ 申初祷告的时候，彼得、约翰上圣殿去。 ² 有一个人，从母腹里就是瘸腿的，天天被人抬来，放在殿的一个门（那门名叫美门），要求进殿的人赒济。 ³ 他看见彼得、约翰将要进殿，就求他们赒济。 ⁴ 彼得、约翰定睛看他。彼得说：「你看我们！」 ⁵ 那人就留意看他们，指望得着什么。 ⁶ 彼得说：「金银我都没有，只把我所有的给你：我奉拿撒勒人耶稣基督的名，叫你起来行走！」 ⁷ 于是拉着他的右手，扶他起来。他的脚和踝子骨立刻健壮了， ⁸ 就跳起来，站着，又行走，同他们进了殿，走着，跳着，赞美神。 ⁹ 百姓都看见他行走，赞美神。 ¹⁰ 认得他是那素常坐在殿的美门求赒济的，就因他所遇着的事满心希奇、惊讶。 ¹¹ 那治好了的瘸子拉着彼得、约翰，众人都一齐跑到他们那里，很觉希奇，在那称为所罗门的廊下。
我们曾在徒2:43笼统地读过使徒们「行了许多奇事神迹」，这些神迹并未一一记在这书上；这里我们举出其中一例作为样本。使徒们行神迹，并不是凡有需要的人都一一为之，而是随圣灵的引导，使之达成他们使命的目的；同样，他们所行的神迹并未全部记在这书上，只是圣灵认为合适的才记录下来，为要达成这神圣历史的目的。
I. 行这神迹的人是彼得和约翰，使徒中的两位主要人物；他们在基督在世时就是如此——一个多半作发言者，另一个是主所喜爱的门徒；如今他们仍然如此。当数千人归主、教会分成几个聚集之后，或许彼得和约翰主持的是路加所属的那个聚集，所以路加更详尽地记录他们所说所行的，正如后来他随同保罗时记录保罗所说所行的一样——这两者都被设计为其他使徒工作的样本。
彼得和约翰在十二使徒中各自有一位兄弟，他们被差遣出去时与各自的兄弟同组；但如今他们似乎比与各自的兄弟更紧密地结合在一起，因为友谊的纽带有时比血缘的纽带更坚固：「有一朋友比弟兄更亲密。」基督复活之后，彼得和约翰之间的特殊亲密似乎超过从前（约20:2）。其原因（若我可以大胆推测的话）可能是这样：约翰是一个充满爱的门徒，对彼得跌倒后悔改时的处境更有怜悯，对他为罪「痛哭」时更加温柔体贴，比其他使徒都更渴望「用温柔的心」把他挽回（加6:1），这使他从那以后在彼得眼中极为宝贵；而基督所喜爱的门徒成了彼得知心的朋友，这也是彼得悔改后蒙神悦纳的美好凭据。大卫跌倒之后曾祷告说：「愿敬畏你的人归向我」（诗119:79）。
II. 这里记下了时间和地点。1. 是在「圣殿」里，「彼得、约翰上圣殿去」，因为那是众人聚集之处；那里有鱼群，福音的网要在其中撒下，尤其是在五旬节期间，我们可以假定这事就发生在那段日子之内。当知，上圣殿去、参加公众的典章是好的；与同伴一同上圣殿去也是令人欣慰的：「人对我说：『我们往耶和华的殿去』，我就欢喜」（诗122:1）。最好的同伴就是在敬拜神中的同伴。2. 是「祷告的时候」，即犹太人通常规定并遵守的公众崇拜时辰之一。时间和地点是每一个行动必须具备的两个必要条件，必须按共识而定，以最有利于造就人的方式安排。关于公众崇拜，必须有祷告的殿和祷告的时辰：申初——即下午三点——是犹太人祷告的时辰之一；另外两个是上午九点和正午十二点（见诗55:17；但6:10）。对个人基督徒而言，在一定程度上有自己的祷告时辰是有益的，虽不能以此约束良心，却能作为提醒：「凡事都有定期」（传3:1）。
III. 这位蒙神奇妙医治的患者在此被描述出来（徒3:2）。他是圣殿门口一个可怜的瘸腿乞丐。1. 他是个瘸子，不是因意外，而是天生如此；他「从母腹里就是瘸腿的」，看来是因为一种瘫痪性的病症使他的肢体无力，因为他得医治的描述中说（徒3:7）「他的脚和踝子骨健壮了」。世上时而确有这样可怜的病例，我们应当为之动心、以怜悯的眼光看待；这些病例也是为要向我们显明我们众人属灵上本来的光景：「无力」（罗5:6），从出生就瘸腿，不能为神作工，也不能在事奉神的路上行走。2. 他是个乞丐。既然不能做工谋生，就只好靠赒济度日；神的穷人正是这样。他每天被朋友「放在殿的一个门」口——一幅悲惨的景象，自己什么都做不了，只能「向进殿的人」或出殿的人求赒济。那里有大批人群聚集——聚集的是虔诚的好人，可以指望从他们得着慈善；而且聚集的时候正是他们心境最佳之时；他就被放在那里。凡有需要而不能做工的人，不要以乞讨为耻。他若不是习惯在那里得到供应、每天在那里得到供应，就不会被放在那里、天天被放在那里。当知，我们的祷告和我们的赒济应当并行；哥尼流正是如此（徒10:4）。我们上圣殿祷告时，应当特别欢迎慈善的对象；可惜教堂门口的普通乞丐中，有些人竟具有令人却步的品格；但我们也不该一概忽略他们：其中必有配得关怀的，宁可喂养十个懒汉，甚至一些黄蜂，也不可让一只蜜蜂饿死。他被放在那里的殿门在此被点名：那门叫「美门」，因它极其华丽宏伟。莱特福特博士（Dr. Lightfoot）认为，这扇门是从外邦人院通到犹太人院的门，他推测这瘸子只向犹太人乞讨，不屑向外邦人求什么。但惠特比博士（Dr. Whitby）认为这门在圣殿的入口处，装饰得十分华美，与那乐意居住其中的神威严之所相称；而一个穷人躺在那里乞讨，并不损减这门的华美。3. 他向彼得和约翰乞讨（徒3:3），求赒济；这是他从他们身上所期望的最大限度，因为他们有乐善好施的名声，虽然他们所有的并不多，却用他们所有的行善。几周之前，瞎子和瘸子才到圣殿里找基督，在那里得了医治（太21:14）。他若知道彼得和约翰是基督的使者，奉他的名讲道、行神迹，为何不向他求比赒济更多的呢？但他所得的超过他所求所想：他「求赒济」，却得着了医治。
IV. 这里我们看到医治的方法。
1. 他的期待被挑起。彼得没有像许多人那样把目光从慈善对象身上移开，而是把目光转向他，甚至「定睛看他」，为要叫他的眼目触动他的心，使他对这人生出怜悯（徒3:4）。约翰也是如此，因为他们都受同一位圣灵引导，在这神迹上同工；他们说：「你看我们！」我们的眼目当永远仰望主（就是我们心思的眼），作为这一点的记号，身体的眼目可以恰当地定睛在那些他用作他恩典之器皿的人身上。这人不必被催促两次才去看使徒；因为他理当认为这给了他理由，可以指望从他们「得着什么」，所以他「留意看他们」（徒3:5）。当知，我们到神面前来，无论是聆听他的话，还是在祷告中亲近他，都当存着坚定的心和被挑起的期待。我们当举目望天，期望从神所发出的言语中得益处，并期望我们上达于天的祷告得着平安的回应。「我要仰望你的圣所，向你祷告；我要仰望」（参诗5:3）。
2. 他对赒济的期待落了空。「彼得说：『金银我都没有』，因此也没有什么可以给你」；然而他暗示，若是他有，他必会给他赒济，不是铜钱，而是金银。当知：（1）基督的朋友和所喜爱的人并不常拥有这世界财富的丰裕。使徒们十分贫穷，仅够自己糊口，没有盈余。彼得和约翰有大量的金钱放在他们脚前，但那是分别为圣供教会中的穷人赡养之用的，他们不肯把其中任何一部分挪为己用，也不肯按捐献者本意以外的方式使用。公众的信托理当严格遵守、忠心持守。（2）许多有意行善的人却无力作什么大事，而另一些有能力作大事的人，却没有行善的心。
3. 然而，他的期待被远远超过。彼得没有钱给他；但（1）他有更好的，就是他在天上的那份关顾，从天上而来的那种能力，能治好他的病。当知，在世上贫穷的人，在属灵的恩赐、恩典和安慰上却可能是富足的，极其富足；我们所能拥有、远胜过金银的那一切，确实是存在的；它的价值和收益更好（伯28:12；箴3:14等）。（2）他给了他更好的——治好了他的病，这病他若有钱、若能用钱买到医治，他必乐意付出大量金银。这次医治使他能够做工谋生，不必再乞讨；不但如此，他还能「有力量给那缺少的人」，而「施比受更为有福」（徒20:35）。一次神奇的医治将是神恩典更大的彰显，也将赐给他更大的尊荣，胜过千万的金银。请留意，彼得没有金银可给，却（他说）「把我所有的给你」。当知，那些无力以金钱施舍的人，仍可以、也应当在其他方面向穷人行善、帮助他们；那些没有金银的人，有他们的肢体和感官，可以借此服事瞎子、瘸子、病人，若他们不按机会如此行，那么即使他们有金银，也不会施舍。「各人要照所得的恩赐彼此服事」（彼前4:10）。现在让我们看这医治是怎样成就的。[1] 基督「发他的道医治他」（诗107:20）；因为医病之恩是藉基督的话赐下的；这是从基督流出的医治之能的载体。基督亲自以自己的话成就医治；使徒们则奉他的名成就。彼得吩咐一个瘸子「起来行走」，若不是他先说了「我奉拿撒勒人耶稣基督的名」，这就是嘲弄他了：「我是奉他的权柄这样说，这事也必靠他的能力成就，一切的荣耀和赞美都要归给他。」他称基督为「拿撒勒人耶稣」，这是一个被人藐视的名号，为要暗示：他在地上所受的凌辱，如今他在天上，不过更加衬托出他的荣耀。「你们给他什么名号都可以，你们尽可以轻蔑地称他为拿撒勒人耶稣，但在那个名里你们要看见奇事成就；因为他既自己降卑，神就这样将他升为至高。」他吩咐瘸子「起来行走」，这并不是证明他自身有能力这样做，而是表明：他若试着起来行走，并在自觉无力中仰赖神的能力使他做到，他就必得着能力；而且他必须藉着起来行走，来显明那能力在他身上所成就的；然后他可以享受其中的安慰，而神要得着赞美。我们灵魂的医治也是如此——我们的灵魂在属灵上是软弱的。[2] 彼得伸手帮助他（徒3:7）：他「拉着他的右手」——奉他刚才吩咐他起来行走所用的同一个名——「扶他起来」。这并非说此举本身能对他的医治有什么贡献；这是一个记号，清楚地表明：他若照所吩咐的去努力，就必从神得着帮助。当神用他的话吩咐我们起来，在他的诫命中行走，我们若把信心与那话调和，让我们的灵魂服在那话的能力之下，他必赐下他的圣灵拉我们一把，扶我们起来。我们若尽己所能去做，神已应许赐恩典使我们做到我们所不能做的；藉着那应许，我们就有分于一个新的性情，那恩典必不徒然；在这里也是如此：「他的脚和踝子骨健壮了」——这是他若不试着起来、不被扶起，就不会发生的；他尽了自己的本分，彼得也尽了他的本分，然而一切都是基督作成的：是他把力量赐给他。正如饼在掰开时增多，水在倒出时变为酒，照样，瘸子的脚在他活动使用时得着了力量。
V. 这里是这次医治在患者本人身上所产生的印象。我们若把自己的灵魂放在他的灵魂的位置上，就能最好地体会这一点。1. 他跳起来，顺服「起来」的吩咐。他在自己的脚和踝子骨里感到有那么大的力量，以致他不是像软弱的人开始恢复力量时那样，怀着恐惧战兢轻轻悄悄地站起来；而是像一个从睡眠中得着苏醒的人那样，勇敢地、敏捷地一跃而起，毫不怀疑自己的力量。力量的临到是突然的，他显示力量也同样突然。他跳起来，像一个乐于离开他卧病许久的那床铺或草垫的人。2. 他站着，又行走。他站立，既不倚靠什么，也不发抖；他笔直地站着，不用拐杖行走。他踏得有力，走得稳健；这是为了显明这次医治，表明这是一次彻底的医治。当知，那些经历过神恩典运行的人，应当显出他们所经历的。神既把力量赐给我们，我们就当在他面前站立，从事敬拜的操练；我们当在他面前行走在宗教生活的各样实例中。我们当坚决地为他站立，欢欣地与他同行——这一切都靠那从他得着、从他领受的力量。3. 他「拉着彼得、约翰」（徒3:11）。我们不必问为什么他拉着他们。我相信他自己也几乎不知道：但那是出于狂喜的欢乐，他拥抱他们，视他们为他所遇见过的最大的恩人，紧紧抓住他们，几乎到了失礼的地步；他不肯让他们前行，非要他们与他同留，好让他向周围所有的人宣扬神藉他们为他作了何等大的事。他这样表明他对他们的爱慕；他拉着他们，不肯让他们走。有人认为他紧贴他们，是怕他们一旦离去，他的瘸腿又会复发。神所医治的人，爱慕神所用作他们医治之器皿的人，并看出他们继续帮助的需要。4. 他「同他们进了殿」。他对他们的深情拉住了他们；但这拉得再紧，也不能阻止他们进殿——他们正是要去那里传讲基督。我们决不可因朋友最挚切的善意而被引离本分的道路。但他们既不肯与他同留，他就决意与他们同去，更何况他们正要进殿——那正是他因自己的软弱和乞讨而被长久拒之于外的地方；正如基督所医治的那个病人，不久就在殿里被寻见（约5:14）。他进殿，不仅是为了向神献上赞美和感恩，也是为了从使徒那里多听一些关于那位他奉其名得医治的耶稣的事。经历过基督大能的人，应当殷切渴慕在认识基督上长进。5. 他在那里「走着，跳着，赞美神」。当知，神所赐给我们心思和身体的力量，都当用来赞美他，我们当思想如何用这力量来尊荣他。那些奉他名得医治的人，必当奉他的名、靠他的能力在其中往来行走（亚10:12）。这人一能跳跃，就为喜乐于神而跳跃，并赞美他。这里应验了经上的话（赛35:6）：「那时瘸子必跳跃像鹿」。这人刚被医治，正处于这种喜乐和感恩的洋溢之中。一切真正的归信者都行走并赞美神；但年轻的归信者也许在他的赞美中跳得更多。
VI. 这次神迹的目击者受到怎样的影响，下面告诉我们。1. 他们完全确信神迹的真实，无可异议。「他们认得他是那素常坐在殿的美门求赒济的」（徒3:10）。他在那里坐了那么久，他们都认识他；正因如此，他才被选作这次怜悯的器皿。如今他们并不像法利赛人质疑基督所医治的那个瞎子那样（约9:9,18），顽梗地怀疑这人是不是同一个人。他们如今看见他「行走，赞美神」（徒3:9），也许还注意到他心思上的改变；因为他如今高声赞美神，正如他从前大声乞求救济一样。这次医治是完全的，最好的证据就是他如今为此赞美神。怜悯只有在分别为圣时才得以完全。2. 他们对此感到惊奇：他们「满心希奇、惊讶」（徒3:10）；「很觉希奇」（徒3:11）。他们处于一种出神的状态中。看来圣灵浇灌有这样一个效果：百姓，至少耶路撒冷的百姓，对使徒们所行的神迹，比从前对基督自己所行的同类神迹更为震撼；这正是为使神迹达成其目的。3. 他们聚集到彼得和约翰那里：「众人都一齐跑到他们那里，在所罗门的廊下」：有人只是出于好奇，想看看有这样能力的人；也有人渴望听他们讲道，认定他们的教训既得了这样的神迹印证，必是出于神的。他们蜂拥到所罗门的廊下，那是外邦人院的一部分，所罗门曾在那里建造圣殿的外廊；又或者是一些柱廊或回廊，是希律在所罗门曾建造那以他命名的宏伟廊子的同一根基上建造的——希律在此想作第二个所罗门。百姓就在这里聚集，要看这大奇事。
英文原文
The Healing of a Cripple
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 (Ac 2:43) 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, Joh 20:2. 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 119:79.
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 55:17, Da 6:10. 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, Ac 3:2. 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 (Ac 3:7), 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, Ac 10:4. 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 (Ac 3:3), 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, Mt 21:14. 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, Ac 3:4. 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, Ac 3:5. 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 28:12, Pr 3:14, etc. (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 107:20); 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 (Ac 3:7): 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, Ac 3:11. 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, Joh 5:14. 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, Zec 10:12. This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled (Isa 35:6): 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, Ac 3:10. 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, Joh 9:9,18. They now saw him walking, and praising God (Ac 3:9), 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 (Ac 3:10); greatly wondering, Ac 3:11. 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.
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Peter's Address after Healing the Cripple
彼得治好瘸子之后的讲道
¹² 彼得看见，就对百姓说：「以色列人哪，为什么把这事当作希奇呢？为什么定睛看我们，以为我们凭自己的能力和虔诚使这人行走呢？
¹³ 亚伯拉罕、以撒、雅各的 神，就是我们列祖的 神，已经荣耀了他的仆人耶稣；你们却把他交付彼拉多。彼拉多定意要释放他，你们竟在彼拉多面前弃绝了他。
¹⁴ 你们弃绝了那圣洁公义者，反求着释放一个凶手给你们。
¹⁵ 你们杀了那生命的主， 神却叫他从死里复活了；我们为这事作见证。
¹⁶ 我们因信他的名，他的名便叫你们所看见所认识的这人健壮了；正是他所赐的信心，叫这人在你们众人面前全然好了。
¹⁷ 弟兄们，我晓得你们做这事是出于不知，你们的官长也是如此。
¹⁸ 但 神曾借众先知的口，预言基督将要受害，就这样应验了。
¹⁹ 所以，你们当悔改归正，使你们的罪得以涂抹，这样，那安舒的日子就必从主面前来到；
²⁰ 主也必差遣所预定给你们的基督耶稣降临。
²¹ 天必留他，等到万物复兴的时候，就是 神从创世以来、借着圣先知的口所说的。
²² 摩西曾说：『主 神要从你们弟兄中间给你们兴起一位先知像我，凡他向你们所说的，你们都要听从。
²³ 凡不听从那先知的，必要从民中全然灭绝。』
²⁴ 从撒母耳以来的众先知，凡说预言的，也都说到这些日子。
²⁵ 你们是先知和 神与你们列祖所立之约的子孙； 神对亚伯拉罕说：『地上万族都要因你的后裔得福。』
²⁶ 神既兴起他的仆人，就先差他到你们这里来，赐福给你们，叫你们各人回转，离开罪恶。」
我们这里读到的是彼得治好那瘸子之后所讲的一篇道。「彼得看见」。1. 他看见百姓聚集成群，便抓住这机会向他们传讲基督，特别是圣殿是他们聚集之处，那里又有所罗门的廊子：让他们来听一听比所罗门更美的智慧，因为看哪，比所罗门更大的一位在此被传扬。2. 他看见百姓因这神迹受感、满心希奇，便在这样松开、预备好了接受的心田里，撒下福音的种子。3. 他看见百姓要敬拜他和约翰，便立刻介入，把他们的敬意从自己身上转移开，使它单单归向基督；为此他「立刻」回答，正如保罗和巴拿巴在路司得所作的（徒十四14、15）。在这篇道里，
一、他谦卑地辞让这神迹的尊荣，认为不当归给他们——他们不过是基督的仆人，是他手中的器皿，借他们行出这事。他们所传的道不是他们自己发明的，这道的印证也不是他们自己的，而是那道之主人的。他向他们说话，称他们为「以色列人」——这百姓不仅有律法和应许，也有福音和作为，并且与如今的安排有密切的利益相关。他向他们提出两件事：1. 他们为何对这神迹本身如此惊奇：「为什么把这事当作希奇呢？」这诚然是奇妙的，他们惊奇也是应当的，但这并不比基督多次所行的更多，而他们并未对此加以应有的重视，也未被它感动。不久之前，基督才「叫拉撒路从死里复活」；那这事为何显得如此奇特呢？请注意，迟钝的人如今觉得奇特的事，若非因他们自己的过失，本可成为他们所熟悉的。基督不久前自己也从死里复活了；他们为何不为此惊奇？为何不为此被说服？2. 他们为何把这神迹的称赞如此多地归给他们——他们不过是其器皿：「为什么定睛看我们？」（1）确实，他们「叫这人行走」，由此显明使徒们不仅为 神所差，更是奉差作世界的福源、人类的恩主，奉差医治那些属灵上瘸腿无力的有病、患疾的灵魂，包扎断骨，使他们欢乐。（2）然而他们并不是凭自己任何的「能力或虔诚」行这事。这不是凭他们自己的力气，不是凭他们在医药或外科上的技巧，也不是凭他们话语中的能力：他们所用以行这事的能力，全然是从基督领受的。这也不是凭他们自己的功劳；基督赐给他们行这事的能力，并非他们所配得的：不是凭他们自己的虔诚；因为基督所拣选使用的，既是「软弱的」，也是「愚拙的」；彼得是个罪人。犹大有什么虔诚呢？他奉基督的名也行了神迹。他们之中任何人若有什么虔诚，那也是在他们里头作成的，他们不能借此自夸功劳。（3）百姓把这归因于他们的能力和虔诚，因而定睛看他们，这乃是百姓的过失。请注意， 神施恩给我们的器皿，虽当受尊重，却不可被偶像化；我们当小心，不可把那本当归给作为创始者的 神，归给器皿。（4）彼得和约翰的称颂之处，在于他们不肯把这神迹的尊荣归给自己，却谨慎地把它转归于基督。被使用的人当留心，要极其谦卑。「耶和华啊，荣耀不要归与我们，不要归与我们，要因你的慈爱和诚实归在你的名下。」每一冠冕都当掷在基督脚前；「不是我，乃是 神的恩与我同在」。
二、他向他们传讲基督；这是他的本分，为要引导他们顺服基督。
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他传讲基督是应许给列祖的真弥赛亚（徒三13）；因为：（1）他是耶稣， 神的儿子；他们虽近来定基督为僭妄，因他说自己是 神的儿子，彼得却公开承认：他是「他的仆人耶稣」（原文作「他的儿子耶稣」）——对 神，他亲如儿子；对我们，他是「耶稣」，即拯救者。（2） 神已经荣耀了他，立他作教会的君王、祭司、先知； 神在他生时、在他死时荣耀他，正如在他复活、升天时一样。（3）他「荣耀了他」，作为「我们列祖的 神」；彼得恭敬地提到列祖（这些名字在以色列人耳中乃是大名，也正当如此），「亚伯拉罕、以撒、雅各的 神」。 神差他到世上，正是成全向这些列祖所应许的，就是「地上万族都要因他们的后裔得福」，并成全与他们所立的约—— 神要作他们的 神，也作他们后裔的 神。使徒称列祖为他们的祖宗，又把 神称为这些列祖的 神——犹太人正是从这些列祖而出——为要暗示他们并没有恶意加害犹太民族（不必以嫉妒的眼光看他们），倒是对这民族有看重和关切，是其善意的祝愿者；他们所传的福音，正是亚伯拉罕之 神的心意和旨意的启示。参徒二十六7、22；路一72、73。
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他坦白而直接地指控他们谋害了这位耶稣，正如他从前所作的。（1）「『你们把他交付』给你们的大祭司和长老，就是那代表全民族的议会；你们这些平民受他们影响，一同喧嚷攻击他，仿佛他是公众的祸患。」（2）「『你们弃绝他』，你们不认他，那时不愿他作你们的王，不能看他为弥赛亚，因为他没有带着外面的排场和权能而来；『你们在彼拉多面前弃绝他』，在罗马官长面前抛弃了你们教会一切盼望，那位官长因此合理地嗤笑你们；『你们违逆彼拉多的面』弃绝他」（哈蒙德博士如此解），「无视他与你们的辩论（『彼拉多定意要释放他』，百姓却反对这事，盖过他的判断）。你们比彼拉多更坏，因为如果你们让他随自己的判断行，他本要释放他。『你们弃绝了那圣洁公义者』，他已显明自己正是如此，逼迫他的人一切的恶意都不能推翻这点。」主耶稣的圣洁和公义——这比他的无辜更为深远——大大加重了那些把他治死之人的罪。（3）「『你们要求释放一个凶手』，却要钉基督十字架，仿佛巴拉班比主耶稣更配得你们的好处——再没有比这更大的侮辱能加在他身上了。」（4）你们「杀了那生命的主」。请看这对比：「你们保全了『一个凶手』——一个毁坏生命的人；却毁灭了那救主——『生命的创造者』。你们杀了那位奉差作你们『生命的主』的，所以你们不仅离弃，更是背叛了自己的怜悯。你们行了一件忘恩的事，夺去那本可作你们生命之人的生命。你们行了一件愚妄的事，竟想要胜过『生命的主』——他在自己有生命，不久便要收回他所舍的生命。」
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他如从前一样为他复活作见证（徒二32）：「你们以为『生命的主』可以被夺去生命，如同任何别的王侯可以被夺去尊荣和权势一样；你们却发现自己错了，因为『 神叫他从死里复活了』；所以你们治死他，便是与 神相争，并且失败了。『 神叫他从死里复活了』，借此认可了他的要求，证实了他的教训，滚开了他受苦的一切羞辱，并且『我们都是为这复活的真理作见证』。」
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他把这无能力之人的医治，归功于基督的大能（徒三16）：「我们因信他的名，他的名便叫这人健壮了。」他又重说一遍：「正是他所赐的信心，叫这人全然好了。」在此：（1）他向他们自己求证这神迹的真实；这神迹所施行的人，是你们「所看见、所知道、素来认识的」；他从前并不熟识彼得和约翰，所以毫无彼此串通的嫌疑：「你们知道他从幼年就是个瘸子。这神迹是当众行的，『在你们众人面前』；不是在角落里，而是在圣殿门口；你们看见事情是怎样行的，所以其中并无诡诈；你们可以立即查验这事，如今仍可。这医治是完全的，是『全然好了』；你们看见这人行走跳跃，像一个毫无软弱和疼痛残余的人。」（2）他告诉他们这神迹是借什么能力行的。〔一〕是借基督的名作的，并非仅仅把这名当作咒语或符咒来念，而是我们作为他名的承认者和教师，凭我们从他所领受的使命和吩咐，并他所赐给我们的权柄去作；是那超乎万名之上的基督之名——是他的权柄、他的命令作成的；正如状纸是以王的名义发出，虽然执行的是一位下级官吏。〔二〕基督的大能是「因信他的名」而汲取的——对他有信心，倚靠他，凭着信心应用到他身上，并从他有所指望，就是「那信心」——di' autou——「从他而来」的，是他所赐的；「这并不是出于自己，乃是基督的恩赐」；也是为他而赐的，好叫他把荣耀归给自己；因为他既是我们信心的「创始者」，也是其「成终者」。赖特富特博士认为徒三16两次提到信心，是因为使徒行这神迹时的信心和瘸子接受医治时的信心；但我以为这主要地，如果不是唯独地，是指前者。那些凭信心行这神迹的人，是从基督支取了行这事的能力，所以把一切荣耀归给他。借着这真实而正直的神迹解释，彼得既印证了他们当向世人传讲的伟大福音真理——耶稣基督是一切能力与恩典的源头，是那大医生、大救主——又推荐了信他的伟大福音本分，作为从他得益的唯一途径。这也解释了我们靠基督得救的伟大福音奥秘：是他的名叫我们称义，他荣耀的名——「耶和华我们的义」；但我们各人是借那名、因信那名而称义，把它应用到自己身上。这样，彼得向他们传讲耶稣，并他钉十字架，如同新郎忠心的朋友，把自己一切的利益都献给他的事奉和尊荣。
三、他鼓励他们存盼望——虽然他们有份于治死基督，却仍可寻得怜悯；他尽力说服他们，却小心不把他们推到绝望。这罪是大的，但1. 他以坦诚地把这罪归咎于他们的无知，来减轻他们的罪。也许他从听众的面容看出，当他告诉他们「杀了生命的主」时，他们大受惊吓，或者快要仆倒，或者快要逃离，所以他认为有必要以称他们为「弟兄」来缓和指控的严厉；他这样称呼他们也合宜，因为他自己曾与他们同在这罪中有份：他曾「不认那圣洁公义者」，起誓说不认识他；他是因突然的缘故作的；「至于你们，『我晓得你们做这事是出于不知，你们的官长也是如此』」（徒三17）。这是彼得的爱心所说的话，也教导我们要以最好的眼光看那些我们盼望他们变好的人。彼得已把伤口探到底，如今他开始想要把它包扎；为要如此行，必须先使他们对自己的医生有好的看法；还有什么比这更得人心的呢？他这样作的依据，是他有主的榜样——主为钉他的人祷告，为他们辩护说他们所作的他们不知道。论到那些官长，经上又说：「他们若知道，就不把荣耀的主钉十字架了」（林前二8）。也许官长中有几位，并百姓中有几位，是在这事上违背了光和自己良心的责备，是出于恶意而作的；但大多数人随流而行，是出于无知；正如保罗逼迫教会，是「不信不明白的时候」作的（提前一13）。2. 他减轻了他们罪的后果——「生命的主」之死；这话听来极其可畏，但它是「照着圣经」而来的（徒三18）；圣经的预言虽不强制他们犯罪，却强制他受苦；他自己也说：「基督这样受害，又进入他的荣耀，岂不是应当的吗？」「你们是出于不知而作」也可以这样理解：「你们应验了圣经，自己却不知道；『 神』借你们的手『应验了他借众先知的口所说，基督要受害』的话；这是他把基督交在你们手中的旨意，你们却另有打算，全然不知这旨意；『你们的意思并不是这样，你们心也不是这样想』。你们在自己满足私欲之时， 神正在应验圣经。」请注意，基督要受害，为要成就他所承担的工作，这事不仅在他隐密的旨意中定规，更在许多世代之前『借先知的口和笔』向世界宣告；宣告这事的是 神自己，他必看见自己的话得以成全；他所预示的他都成全了，他怎样预示，就怎样成全——准确、确切，毫无变易。如今，这虽不能减轻他们恨恶并逼迫基督『至死』之罪（这事仍显得极其邪恶），却鼓励他们悔改，并在悔改中盼望怜悯；不仅因为 神恩惠的旨意借此推进（这与约瑟给他弟兄的鼓励相合；当他们以为对约瑟所犯的罪几乎无可宽恕时，约瑟说：「不要害怕，你们的意思是要害我，但 神的意思原是好的」，创五十15、20），更因为基督的死和受苦正是为「罪得赦免」，是他如今鼓励他们所盼望的那怜悯之彰显的根基。
四、他劝他们都归向基督教，并向他们保证，如此行有说不尽的益处；这要使他们永远得着建立。这是他这篇道的应用。
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他告诉他们当信什么。（1）当信耶稣基督是所应许的后裔—— 神曾告诉亚伯拉罕「地上万族都要因」这后裔「得福」的那后裔（徒三25）。这指着向亚伯拉罕所应许的话（创十二3），这应许长久未得应验，如今终于在这位「耶稣」身上得了成全——他「按肉体说，是从大卫后裔生的」，从亚伯拉罕的后裔而出，「在他里面地上万族都蒙福」，不仅是以色列的家族；众人都借他得了某些益处，有些人则得着一切益处。（2）当信耶稣基督是一位先知，是 神所应许「从他们弟兄中间给他们兴起」的「那先知，像摩西一样」（徒三22）。这指着申十八18的应许。基督是先知，因为 神借着他向我们说话；在他里面一切属 神的启示都汇归一处，又借他传给我们；他是「像摩西一样」的先知——是天上所喜悦的，比任何别的先知更亲密地认识 神的旨意，更熟识地与 神相交。他像摩西一样，是把百姓从奴役中救出来的拯救者，是引他们经过旷野的向导；像摩西一样，是君王和立法者；像摩西一样，是真会幕的建造者，正如摩西建造那预表性的会幕。摩西「在 神的全家诚然尽忠」，基督则是「作为儿子」忠心。摩西被以色列人埋怨，被法老挑衅， 神却认他，认可他的使命。摩西是温柔和忍耐的榜样，基督也是如此。摩西是因「耶和华的话」而死的，基督也是如此。「以后以色列中再没有兴起先知像摩西的」（民十二6、7；申三十四10），但基督所在之处，比摩西更大的一位在这里。他是 神所兴起的先知，因为他不是自取这尊荣，乃是被 神呼召到此。他首先被兴起，是要给以色列。他在他们中间亲自以自己的身体执行这职分。他们首先得着恩典的福音；所以他既是「从他们中间」被兴起——「按肉体说，基督也是从他们出来的」——这对他们是莫大的尊荣，也是他们当尽的本分，又是他们拥抱他的鼓励。他到自己的人这里来，他们本该接待他。旧约教会有许多先知，有先知学校，许多世代有不断的先知继承（这是这里所注意到的，从「撒母耳，和凡跟从他的人」（徒三24）开始；因为从撒母耳起，先知的时代才开始）；但这些仆人既被滥用，末后 神就差遣他的儿子，那常在他怀里的。（3）当信「那安舒的日子必从主面前来到」（徒三19），并且它们将是「万物复兴的时候」（徒三21）。有将来的状态，有这世之后的另一段生命；那日子要从主面前来——从他那时荣耀的显现、他在末时的再来而来。主的「不在」，是许多罪人放胆并圣徒怀疑的原因；但他的「同在」正在临近，要永远止息这两样。「看哪，审判的主站在门前了。」主的同在要引进：〔一〕「万物复兴」（徒三21）：「新天新地」，这是一切事物销化的产物（启二十一1），是整个受造界的更新；这正是受造界所叹息渴望的，正如它如今的重担——人的罪——是它所呻吟的。有人把这话理解为末时之前的一种状态；但它更当被理解为那『 神从创世以来借众先知的口所说的万物结局』；因为这是「亚当的七世孙以诺所预言的」（犹14），其余先知所预告的暂时的审判，则是使徒称为「永远的审判」之预表。这事在新约中比从前更清楚、更明白地被启示出来，凡接受福音的人都对此有所期待。〔二〕与此同来的是「安舒的日子」（徒三19）：就是主百姓的安慰，如同为「在炎热劳苦中」「担着当日重担」之人设的凉爽荫下。一切基督徒都盼望「那为 神子民存留的安息」，是他们在今世劳碌辛苦之后的安息；因这盼望，他们在今世受苦中得着扶持，在今世事奉中得着激励。那时「从主面前来」的安舒，要在主面前永远延续。
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他告诉他们当作什么。（1）当「悔改」——当回想自己作错了什么，当恢复正常的理智，当容许第二次的思想，并服从它的责备；当重新开始。彼得自己既曾不认基督而悔改了，也要他们如此行。（2）当「归正」——当面转过来，把脸和脚步转向与他们素来所行相反的方向；当「归向耶和华他们的 神」，就是他们所背道的。仅仅为罪悔改还不够，必须从罪归正，不再回到其中。他们不仅要『把犹太教的信仰换成基督教的信仰』，更要把属肉体、属世、属情欲之心思的权势和能力，换成圣洁、属天、属 神的原则和情感。（3）当听基督这位大先知：「『凡他向你们所说的话，你们都要听从。』留心他的吩咐，接受他的教训，顺服他的治理。当用属 神的信心听他，正如奉 神使命而来的先知当被听从一样。『你们要听他』，并要向他献上无条件的信心和顺服。『凡事上』听他；让他的律法管理你们一切的行动，让他的指教决定你们一切的意见。每逢他开口，你们就当有耳可听。他向你们说什么，即使极不合肉体和血气之意，也当欢迎它。」「主啊，请说，仆人敬听。」这里给出我们当谨守并顺服基督之话的好理由；因为我们若对他的呼召充耳不闻、对他的轭硬着颈项，那是危险的事（徒三23）：「凡不听从那先知，不被他所说的引导的人，『必要从民中全然灭绝』。」轻看旧约先知，曾以战争和饥荒毁灭城邑和民族作为警戒；轻看基督——「这位大先知」，则要用灵魂的毁灭——属灵而永远的毁灭——作为警戒。凡不愿接受救主劝诫的人，除了落在毁灭者手中，不能再指望别的。
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他告诉他们可以期待什么。
（1）他们的罪要得赦免；这事常被说成是一切接受福音之人的大特权（徒三19）：「所以你们当悔改归正，使你们的罪得以涂抹。」这暗示：〔一〕罪的赦免就是把它涂抹，正如云彩被日头的光线涂抹（赛四十四22），又如债务既被赦免便被划掉、涂抹。这表明 神赦免罪时，便不再记念它来反对罪人；它被忘记了，如同被涂抹的；一切写下来攻击罪人的苦楚事（伯十三26）都被如同用海绵擦去；这是债券的注销，是判决的撤销。〔二〕除非我们为罪悔改、归向 神，便不能指望罪得赦免。基督虽为买赎罪的赦免而死，但要叫我们在这罪得赦免之事上有分于他买赎的益处，我们必须悔改、归正：若不悔改，便不得赦免。〔三〕悔改时罪得赦免的盼望，当成为我们悔改的有力推动。「当悔改，使你们的罪得以涂抹」；那从 神在基督里的怜悯之感悟和赦免的盼望而流的悔改，才是福音性的悔改。这是头一个、也是最大的理由：「天国近了，你们应当悔改。」〔四〕罪得赦免最安慰人的果子，是在「安舒的日子来到」之时；我们的罪若蒙赦免，如今便有理由欢然；但那安慰要等到赦免在公开法庭上被承认，我们的称义「在天使和人面前」被宣告之时——「他所称义的人，又叫他们得荣耀」（罗八30）——才得完全。正如「我们现在是 神的儿子」（约壹三2），如今我们的罪已被涂抹；「但将来如何，还未显明」，直到「安舒的日子来到」。在这些劳碌争战的日子（里面有疑虑和惧怕，外有患难和危险），我们不能对赦免有那种完全的满足，要等到安舒的日子来到，那日子要擦去一切眼泪。
（2）他们要得着基督再来的安慰（徒三20、21）：「『他也必差遣所预定给你们的基督耶稣』，就是那位『先前传给你们的耶稣』；因为你们不要指望另一个安排、另一个福音，只要指望这一个的继续和完成；你们不要指望另一位像耶稣的先知，正如摩西叫你们指望一位像他的；因为虽然『天必留他，等到万物复兴的时候』，你们若『悔改归正』，便不见得缺少他；他总要以某种方式被你们看见。」〔一〕我们不可指望基督在这世上亲身与我们同在；因为接他去、使门徒看不见他的天，必把他留到末时。在那蒙福之民的座位上，他的身体被局限，直到末时——直到万事的成全（也可这样读）；所以那些梦想他在圣餐中身体同在的人，是羞辱他、也是自欺。这与试验和预备的状态相合：得荣耀的救赎主当在视线之外，因为我们当凭那「不见之事的证据」——信心——而活；因为他要「在世上被信服」，所以他必须「被接在荣耀里」。哈蒙德博士读作：「天必把他接去」，意即他必「得着上面世界的荣耀和权能；他必作王，等他把一切仇敌都放在他的脚下」（林前十五25；诗七十五2）。〔二〕然而有应许说，他必被差遣给一切悔改归正的人（徒三20）：「『他也必差遣基督耶稣，就是从前传给你们的』——他的门徒在他复活前后都传过他，他如今、将来对他们都是一切的一切。」第一，「你们要得着他在灵里的同在。那奉差到世上来的，必被差到你们这里来；你们要得着他奉差而来的安慰；他要在福音中被差到你们中间，福音就是他的帐幕、他的战车。」第二，「『他也必差遣基督耶稣』，要毁灭耶路撒冷和那不信犹太人的国家——就是基督和基督教的仇敌——并把他的使者和百姓从他们手中救出来，使他们在信奉福音的事上有平安；那必是一个安舒的日子，你们在其中也有份。」那时「教会得着平安」；哈蒙德博士如此解。第三，「末时基督被差来审判世界，对你们是祝福；那时你们要『挺身昂首，因为你们得赎的日子近了』。」这话似乎指的就是这事，因为直到那时「天必留他」（徒三21）。正如 神从永远所定的旨意，照样他从起初所发的预言，都指向末日的事——那时「 神的奥秘就成全了，正如 神所传给他仆人众先知的佳音」（启十7）。教会中一切事物的设立，都以末时万物复兴为目标。
- 他告诉他们，他们若归向基督，有什么根据可以期待这些事。他们虽不认他、把他治死，却可以借他寻得恩惠，因为他们是以色列人。因为，
（1）作为以色列人，他们有旧约恩典的专利；他们超过别的民族，是 神所宠爱的国民， 神所赐给他们的恩惠，都是与弥赛亚和他的国度有关的：「你们是先知的子孙，也与 神所立的约相承」——这是双重的特权。〔一〕他们是「先知的子孙」，即先知的门徒，如在校中的子弟；不是旧约里所说的「先知的儿子」，就是从撒母耳开始那些被培养起来「得着先知之灵」的人；你们乃是那从其中兴起先知、又被差遣先知的百姓。 神说「在你们中间兴起先知的儿子」，是以色列的大恩惠（摩二11）。新旧约一切受默示的作者，都是「亚伯拉罕的后裔」；他们的尊荣和利益，乃是「 神的圣言交托他们」（罗三2）。他们的政体是借着先知设立的，即借着 神的启示；他们的事务许多世代也大多借先知管理。参何十二13。「借先知领以色列出埃及，借先知保存了以色列。」教会后期的世代，虽预言已止息，仍可恰当地称为「先知的子孙」，因为他们虽不认识，却听见了「每逢安息日在会堂里诵读的先知的声音」（徒十三27）。如今这事当激励他们归向基督；他们也可以盼望被他悦纳；因为他们自己的先知早已预言「这恩典要在耶稣基督显现的时候赐给他们」（彼前一13），所以不当被他们轻看，也不当被拒绝。凡有先知和预言之福的人（一切有圣经的人都是如此），都当关切，不要徒受 神在其中的恩典。我们可以把这特别应用在传道人的儿女身上；他们若有效地把自己父母的身份作为理由，劝自己忠心、热心行宗教的本分，便也可坦然以这理由向 神恳求，盼望「 神仆人的儿女必继续」。〔二〕他们是「约的子孙」，即 神与我们列祖所立之约的继承人，如同家中的儿女。 神的约是「与亚伯拉罕和他的后裔立的」，他们就是「与之立约」的「那后裔」，「约的福气」也定规在他们身上：「弥赛亚的应许既赐给你们，你们若不放弃自己的怜悯，不以顽梗的不信在自己门口加上阻拦，便可盼望这应许在你们身上得成全。」这里所提到的约之主要条款——「地上万族都要因你的后裔得福」——虽主要指着基督（加三16），却也可包括那以基督为首的教会，包括一切作亚伯拉罕属灵后裔的「信的人」。「地上万族」都要因「在他们中间有基督的教会」而得福；那些「按肉体作亚伯拉罕后裔的」人，最有资格享受这特权。既然地上万族都要因基督得福，何况那「按肉体作他亲属的」一族呢？
（2）作为以色列人，他们首先得着新约恩典的福音。因为「他们是先知和约的子孙」，所以救赎主先被差到他们这里来；这鼓励他们盼望：他们若真的悔改归正，他还要为他们的安慰被差来（徒三20）：「他也必差遣基督耶稣，因为 神既兴起他的仆人，就先差他到你们这里来」（徒三26）。「先到你们这里」——你们犹太人，虽不是唯独到你们这里——「 神既『兴起他的仆人耶稣』」，立他、授权他「作君王、作救主」，又为印证这事「叫他从死里复活」，「就差他来赐福给你们」，向你们提出赐福的恩惠——特别是「叫你们各人回转，离开罪恶」这大福；所以你们当接受这福气，回转离开你们的罪恶，也可以被鼓励盼望你们必如此。〔一〕这里告诉我们基督的使命从何而来：「 神兴起他的仆人耶稣，就差他来。」 神兴起他，是当他立他为先知，从天上有声音认他，又用没有限量的灵充满他，然后差他来；因为他兴起来，正是为要使他作议和的特使。他差他来为真理作见证，差他来寻找拯救失丧的灵魂，差他来攻击仇敌并征服他们。有人把「兴起他」理解为「复活」，那是他升高之途的第一步；这等于他的使命被更新；虽然 神既叫他从死里复活，似乎立刻把他从我们中间接去，却实在是借他的福音和他的灵，再次把他差到我们这里。〔二〕他被差到谁那里：「『先到你们这里』。你们这些亚伯拉罕的后裔，你们这些『先知的子孙，与约相承的』，福音恩典的恩惠是先向你们提出的。」基督亲身的事奉，正如先知的事奉，被局限于犹太人；那时他「不过是奉差到以色列家迷失的羊那里去」，他禁止那时所差的门徒越过这范围。复活之后，他固然要被传给万民，但他们必须「从耶路撒冷起」（路二十四47）。当他们到别的国家去，也是先向那里的犹太人讲道。他们是长子，因此有首先得蒙福音的特权。他们既把基督治死，非但不因此被排除在外，当他复活之后，反而先被差到他们这里，他们更要首先因他的死得着益处。〔三〕他被差来是为着什么差事：「『他先被差到你们这里来，是要赐福给你们』；这是他首要的差事，不是要照你们所当得的定你们的罪，而是要称你们为义——只要你们肯在所提供的方式中接受所提供的称义；但那先差他来赐福给你们的，若你们拒绝并弃绝这福气，就要差他来用咒诅诅咒你们」（玛四6）。请注意：第一，基督到世上来，为的是要赐福我们，要把祝福带在身边，因为「公义的日头……其光线有医治之能」；他离开世界时，也把祝福留在身后，因为「他正祝福他们的时候，就离开他们被带到天上去了」（路二十四51）。他差圣灵来作那大福——一切福中之福（赛四十四3）。 神是借基督把福气差给我们，我们也只能借着他指望得着这些福气。第二，基督来要赐给我们的大福，就是叫我们「各人回转，离开罪恶」——把我们从罪中救出来（太一21）——叫我们转离罪，使我们配接受一切别的福气。罪是我们天然所依恋的；恩典的计划是要叫我们转离它，更是叫我们转而恨恶它——不仅要我们离弃它，更要我们恨恶它。福音有直接的倾向要作这事——不仅因为它要求我们各人转离自己的罪，更因为它应许赐恩使我们能如此行。「所以你们当尽自己的本分——『悔改归正』，因为基督已预备好尽他的本分——『叫你们各人回转离开罪恶』，这样赐福给你们。」
英文原文
Peter's Address after Healing the Cripple
¹² And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
¹³ The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.
¹⁴ But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
¹⁵ And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
¹⁶ And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
¹⁷ And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
¹⁸ But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
¹⁹ Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
²⁰ And he shall send Jesus Christ, which before was preached unto you:
²¹ Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
²² For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
²³ And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.
²⁴ Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
²⁵ Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
²⁶ Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there: let them come and hear a more excellent wisdom than Solomon's, for, behold, a greater than Solomon is here preached. 2. When he saw the people affected with the miracle, and filed with admiration, then he sowed the gospel seed in the ground which was thus broken up, and prepared to receive it. 3. When he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that it might be directed to Christ only; to this he answered presently, as Paul and Barnabas at Lystra. See Ac 14:14,15. In the sermon,
I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor were the seals of it their own, but his whose the doctrines were. He addresses himself to them as men of Israel, men to whom pertained, not only the law and the promises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them:—1. Why they were so surprised at the miracle itself: Why marvel you at this? It was indeed marvellous, and they justly wondered at it, but it was not more than what Christ had done many a time, and they had not duly regarded it, nor been affected with it. It was but a little before that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now which might have been familiar to them if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at this? why were they not convinced by this? 2. Why they gave so much of the praise of it to them, who were only the instruments of it: Why look you so earnestly on us? (1.) It was certain that they had made this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own. It was not done by any might of their own, any skill they had in physic or surgery, nor any virtue in their word: the power they did it by was wholly derived from Christ. Nor was it done by any merit of their own; the power which Christ gave them to do it they had not deserved: it was not by their own holiness; for, as they were weak things, so they were foolish things, that Christ chose to employ; Peter was a sinful man. What holiness had Judas? Yet he wrought miracles in Christ's name. What holiness any of them had it was wrought in them, and they could not pretend to merit by it. (3.) It was the people's fault that they attributed it to their power and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized; we must take heed of reckoning that to be done by the instrument which God is the author of. (4.) It was the praise of Peter and John that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. Not unto us, O Lord, not unto us, but to thy name give glory. Every crown must be cast at the feet of Christ; not I, but the grace of God with me.
II. He preaches Christ to them; this was his business, that he might lead them into obedience to Christ.
1. He preaches Christ, as the true Messiah promised to the fathers (Ac 3:13); for, (1.) He is Jesus the Son of God; though they had lately condemned Christ as a blasphemer for saying that he was the Son of God, yet Peter avows it: he is his Son Jesus; to him dear as a Son; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be king, priest, and prophet, of his church; he glorified him in his life and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with respect (for they were great names with the men of Israel, and justly), the God of Abraham, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs their fathers, and God the God of those patriarchs from whom the Jews were descended, to intimate to them that they had no evil design upon the Jewish nation (that they should look upon them with a jealous eye), but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached was the revelation of the mind and will of the God of Abraham. See Ac 26:7,22, Lu 1:72,73.
2. He charges them flatly and plainly with the murder of this Jesus, as he had done before. (1.) "You delivered him up to your chief priests and elders, the representative body of the nation; and you of the common people were influenced by them to clamour against him, as if he had been a public grievance." (2.) "You denied him, and you disowned him, would not have him then to be your king, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the expectations of your church, in the presence of the Roman governor, who justly laughed at you for it; you denied him against the face of Pilate" (so Dr. Hammond), "in defiance of his reasonings with you" (Pilate had determined to let him go, but the people opposed it, and overruled him). "You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One and the Just, who had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) "You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands than the Lord Jesus, than which a greater affront could not be put upon him." (4.) You killed the prince of life. Observe the antithesis: "You preserved a murderer, a destroyer of life; and destroyed the Saviour, the author of life. You killed him who was sent to be to you the prince of life, and so not only forsook, but rebelled against your own mercies. You did an ungrateful thing, in taking away his life who would have been your life. You did a foolish thing to think you could conquer the prince of life, who has life in himself, and would soon resume the life he resigned."
3. He attests his resurrection as before, Ac 11:32. "You thought the prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth of his resurrection we are all witnesses."
4. He ascribes the cure of this impotent man to the power of Christ, (Ac 3:16): His name, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the truth of the miracle; the man on whom it was wrought is one whom you see, and know, and have known; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them: "You know him to have been a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, but in the gate of the temple; you saw in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately, and may yet. The cure is complete; it is a perfect soundness; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and teachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with, that name which Christ has above every name; his authority, his command has done it; as writs run in the king's name, though it is an inferior officer that executes them. [2.] The power of Christ is fetched in through faith in his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is, di autou—by him, which is of his working; it is not of ourselves, it is the gift of Christ; and it is for his sake, that he may have the glory of it; for he is both the author and finisher of our faith. Dr. Lightfoot suggests that faith is twice named in Ac 3:16, because of the apostles' faith in doing this miracle and the cripple's faith in receiving it; but I suppose it relates chiefly, if not only, to the former. Those that wrought this miracle by faith derived power from Christ to work it, and therefore returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world—that Jesus Christ is the fountain of all power and grace, and the great healer and Saviour—and recommended the great gospel duty of faith in him as the only way of receiving benefit by him. It explains likewise the great gospel mystery of our salvation by Christ; it is his name that justifies us, that glorious name of his, The Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus does Peter preach unto them Jesus, and him crucified, as a faithful friend of the bridegroom, to whose service and honour he devoted all his interest.
III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but, 1. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps he perceived by the countenance of his hearers that they were struck with great horror when he told them that they had killed the prince of life, and were ready either to sink down or to fly off, and therefore he saw it needful to mitigate the rigour of the charge by calling them brethren; and well might he call them so, for he had been himself a brother with them in this iniquity: he had denied the holy One and the Just, and sworn that he did not know him; he did it by surprise; "and, for your parts, I know that through ignorance you did it, as did also your rulers," Ac 3:17. This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it is that he has the example of his Master's praying for his crucifiers, and pleading in their behalf that they knew not what they did. And it is said of the rulers that if they had known they would not have crucified the Lord of glory. See 1Co 2:8. Perhaps some of the rulers, and of the people, did therein rebel against the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, 1Ti 1:13. 2. He mollifies the effects of their crime—the death of the prince of life; this sounds very dreadful, but it was according to the scriptures (Ac 3:18), the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith: Thus it is written, and thus it behoved Christ to suffer. You did it through ignorance may be taken in this sense: "You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he showed by the mouth of all his prophets, that Christ should suffer; this was his design in delivering him up to you, but you had views of your own, and were altogether ignorant of this design; you meant not so, neither did your heart think so. God was fulfilling the scripture when you were gratifying your own passions." Observe, It was not only determined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undertaking; and it was God himself that showed it by them, who will see that his words be made good; what he showed he fulfilled, he so fulfilled as he had shown, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death (this still appears exceedingly sinful), yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because in general God's gracious designs were carried on by it (ant thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable: Fear not, saith he, you thought evil against me, but God meant it unto good, Ge 50:15,20), but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy for which he now encouraged them to hope.
IV. He exhorts them all to turn Christians, and assures them it would be unspeakably for their advantage to do so; it would be the making of them for ever. This is the application of his sermon.
1. He tells them what they must believe. (1.) They must believe that Jesus Christ is the promised see, that seed in which God had told Abraham all the kindreds of the earth should be blessed, Ac 3:25. This refers to that promise made to Abraham (Ge 12:3), which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits. (2.) They must believe that Jesus Christ is a prophet, that prophet like unto Moses whom God had promised to raise up to them from among their brethren, Ac 3:22. This refers to that promise, De 18:18. Christ is a prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a prophet like unto Moses, a favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophet. He was a deliverer of his people out of bondage, and their guide through the wilderness, like Moses; a prince and a lawgiver, like Moses; the builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses (Nu 12:6,7, De 34:10), but a greater than Moses is here where Christ is. He is a prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place. He executed this office in his own person among them only. They had the first offer of divine grace made to them; and therefore he was raised up from among them—of them, as concerning the flesh, Christ came, which, as it was a great honour done to them, so it was both an obligation upon them and an encouragement to them to embrace him. If he come to his own, one would think, they should receive him. The Old-Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets (which is here taken notice of, from Samuel, and those that follow after, Ac 3:24, for from Samuel the prophetic era commenced); but, these servants being abused, last of all God sent them his Son, who had been in his bosom. (3.) They must believe that times of refreshing will come from the presence of the Lord (Ac 3:19), and that they will be the times of the restitution of all things, Ac 3:21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things (Ac 3:21); the new heavens, and the new earth, which will be the product of the dissolution of all things (Re 21:1), the renovation of the whole creation, which is that which it grieves after, as its present burden under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of (Jude 1:14), and the temporal judgments which the other prophets foretold were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing (Ac 3:19), of consolation to the Lord's people, like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the people of God, after the travails and toils of their present state, and, with the prospect of this, they are borne up under their present sufferings and carried on in their present services. The refreshing that then comes from the presence of the Lord will continue eternally in the presence of the Lord.
2. He tells them what they must do. (1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too. (2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual mind, for that of holy, heavenly, and divine principles and affections. (3.) They must hear Christ, the great prophet: "Him shall you hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall you hear, and to him shall you subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear. Whatever he saith to you, though ever so displeasing to flesh and blood, bid it welcome." Speak, Lord, for thy servant hears. A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call and a stiff neck to his yoke (Ac 3:23): Every soul that will not hear that prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul, a spiritual and eternal destruction, is threatened for slighting Christ, this great prophet. Those that will not be advised by the Saviour can expect no other than to fall into the hands of the destroyer.
3. He tells them what they might expect.
(1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel (Ac 3:19): Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun (Isa 44:22), as a debt is crossed and blotted out when it is remitted. It intimates that when God forgives sin he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner (Job 13:26) are wiped out as it were with a sponge; it is the cancelling of a bond, the vacating of a judgment. [2.] That we cannot expect our sins should be pardoned unless we repent of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand. [4.] The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete when the pardon shall be allowed in open court, and our justification published before angels and men—when whom he has justified, them he glorifies, Ro 8:30. As now we are the sons of God (1Jo 3:2), so now we have our sins blotted out; but it doth not yet appear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict (doubts and fears within, troubles and dangers without) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears.
(2.) That they should have the comfort of Christ's coming (Ac 3:20,21): "He shall send Jesus Christ, the same Jesus, the very same that before was preached unto you; for you must not expect another dispensation, another gospel, but the continuance and completion of this; you must not expect another prophet like unto Jesus, as Moses bade you expect another like unto him; for, though the heavens must receive him till the times of the restitution of all things; yet, if you repent and be converted, you shall find no want of him; some way or other he shall be seen of you." [1.] We must not expect Christ's personal presence with us in this world; for the heavens, which received him out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily presence is confined, and will be to the end of time, the accomplishment of all things (so it may be read); and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to a state of trial and probation that the glorified Redeemer should be out of sight, because we must live by that faith in him which is the evidence of things not seen; because he must be believed on in the world, he must be received up into glory. Dr. Hammond reads it, Who must receive the heavens, that is, who must receive the glory and power of the upper world; he must reign till all be made subject to him, 1Co 15:25, Ps 75:2. [2.] Yet it is promised that he shall be sent to all that repent and are converted (Ac 3:20): "He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence. He that is sent into the world shall be sent to you; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them peace in the profession of the gospel, and that shall be a time of refreshing, in which you shall share." Then had the churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh." It seems to refer to this, for till then the heavens must receive him, Ac 3:21. As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Re 10:7. The institution of all things in the church had an eye to the restitution of all things at the end of time.
4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For,
(1.) As Israelites, they had the monopoly of the grace of the Old Testament; they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom: You are the children of the prophets, and of the covenant. A double privilege. [1.] They were the children, that is, the disciples, of the prophets, as children at school; not sons of the prophets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy; but you are of that people from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel that God raised up of their sons for prophets, Am 2:11. All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage that unto them were committed the oracles of God, Ro 3:2. Their government was constituted by prophecy, that is, by divine revelation; and by it their affairs were for many ages very much managed. See Ho 12:13. By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day, Ac 13;27. Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold that this grace should be brought unto them at the revelation of Jesus Christ (1Pe 1:13), and therefore ought not to be neglected by them, nor should be denied to them. Those that are blessed with prophets and prophecy (as all are that have the scriptures) are concerned not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead their parentage effectually with themselves, as an inducement to be faithful and forward in religion, may comfortably plead it with God, and hope that the children of God's servants shall continue. [2.] They were the children, that is, the heirs, of the covenant which God made with our Fathers, as children in the family. God's covenant was made with Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed: "The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant, In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ (Ga 3:16), yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh.
(2.) As Israelites, they had the first offer of the grace of the New Testament. Because they were the children of the prophets and the covenant, therefore to them the Redeemer was first sent, which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further sent for their comfort (Ac 3:20): He shall send Jesus Christ, for to you first he hath sent him, Ac 3:26. Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and authorized him to be a prince and a Saviour, and, in confirmation of this, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of you from his iniquities; and therefore it concerns you to receive this blessing, and turn from your iniquities, and you may be encouraged to hope that you shall. [1.] We are here told whence Christ had his mission: God raised up his Son Jesus, and sent him. God raised him up when he constituted him a prophet, owned his by a voice from heaven, and filled him with his Spirit without measure, and then sent him; for to this end he raised him up, that he might be his commissioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up to the resurrection, which was the first step towards his exaltation; this was, as it were, the renewing of his commission; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit. [2.] To whom he was sent: "Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Lu 24:47. And, when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death. [3.] On what errand he was sent: "He is sent to you first, to bless you; this is his primary errand, not to condemn you, as you deserve, but to justify you, if you will accept of the justification offered you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject that blessing, will send him to curse you with a curse," Mal 4:6. Note, First, Christ's errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings; and, when he left the world, he left a blessing behind him for he was parted from the disciples as he blessed them, Lu 24:51. He sent his Spirit to be the great blessing, the blessing of blessings, Isa 44:3. It is by Christ that God sends blessings to us, and through him only we can expect to receive them. Secondly, The great blessing wherewith Christ came to bless us was the turning of us away from our iniquities, the saving of us from our sins (Mt 1:21), to turn us from sin, that we may be qualified to receive all other blessings. Sin is that to which naturally we cleave; the design of divine grace is to turn us from it, nay, to turn us against it, that we may not only forsake it, but hate it. The gospel has a direct tendency to do this, not only as it requires us, every one of us, to turn from our iniquities, but as it promises us grace to enable us to do so. "Therefore, do your part; repent, and be converted, because Christ is ready to do his, in turning you from your iniquities, and so blessing you."
本章记载了一个神迹和一篇讲道：神迹是为讲道开路，证实所要传的教训，并使之进入百姓的心；然后讲道则解释神迹，并在神迹所松软的土地上播下种子。一、神迹就是借着一句话医治了一个生来瘸腿的人（徒 3:1-8），以及这事在百姓中所产生的印象（徒 3:9-11）。二、由此而发的这篇讲道，其主旨是要引领人归向基督，为他们钉死他的罪悔改（徒 3:12-19），并在他得荣耀之后信靠他，顺服父使他得荣耀的旨意（徒 3:20-26）。讲章的前半部分揭开伤口，后半部分敷上良药。