Albert Barnes Commentary Acts 3

CHAPTER 3

Peter and John went up (Acts 3:1). In Luke 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Acts 2:46, it is clear that all the disciples were accustomed daily to go to the temple for devotion. Whether they joined in the sacrifices of the temple service is not said, but this is not improbable.

This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were to leave the temple, and they would naturally go there with their countrymen to worship the God of their fathers. In the previous chapter (Acts 2:43), we are told in general that many wonders and signs were done by the hands of the apostles.

From the many miracles which were performed, Luke selects one, of which he gives a more detailed account, especially as it gives him occasion to record another of Peter’s addresses to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers go into specifics, telling us where, and in relation to whom, they were performed. This is proof that they were honest men and did not intend to deceive.

Into the temple. This refers not to the main building called the temple, but to the court of the temple, where prayer was usually made. (See Barnes on Matthew 21:12).

At the hour of prayer. The Jewish day was divided into twelve equal parts; of course, the ninth hour would be about three o’clock p.m. This was the hour of evening prayer. Morning prayer was offered at nine o’clock. (Daniel 6:10).

Lame. The mention of this shows that there was no deception in the case. The man had always been lame; he was obliged to be carried; and he was well known to the Jews.

Whom they laid daily. That is, his friends laid him there daily. He would therefore be well known to those who were in the habit of entering the temple.

Among the ancients, there were no hospitals for the afflicted; and no alms-houses for the poor. The poor were therefore dependent on the charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence, it was customary to place them at the gates of rich men (Luke 16:20), and they also sat by the side of the highway to beg where many people would pass (Mark 10:46; Luke 18:35; John 9:1–8).

The entrance to the temple would be a favourable place for begging for two reasons:

1. Great multitudes were accustomed to enter there.
2. When going up for the purposes of religion, people would be more inclined to give alms than at other times; this was especially true of the Pharisees, who were particularly desirous of publicity in bestowing charity.

It is recorded by Martial (i. 112) that this custom of placing the poor by the gates of the temples prevailed among the Romans, and the custom was also observed for a long time in Christian churches.

At the gate of the temple which is called Beautiful. Regarding this gate, there have been two opinions. One opinion suggests that this was the gate commonly called Nicanor, which led from the court of the Gentiles to the court of the women (see Barnes on Matthew 21:12). The other opinion is that it was the gate at the eastern entrance of the temple, commonly called Suzan.

It is not easy to determine which gate is intended. However, from the fact that the event occurred near Solomon’s porch (Acts 3:11; compare to the plan of the temple in Matthew 21:12), it seems probable that the latter was intended. This gate was large and splendid. It was made of Corinthian brass, a most valuable metal, and had a magnificent appearance.—Josephus, Jewish War, Book 5, Chapter 5, Section 3.

To ask alms. That is, charity.

Who seeing Peter. There is no evidence that he was acquainted with them, or knew who they were. He asked of them as he was accustomed to do with the multitude that entered the temple.

Fastening his eyes. The word used here denotes to look intently, or with fixed attention. It is one of the peculiar words which Luke uses, Luke 4:20; 22:56; Acts 1:10; 3:12; 6:15; 7:55; 10:4, and others, in all twelve times. It is used by no other writer in the New Testament, except by Paul twice, 2 Corinthians 3:7, 13.

Look on us. All this was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him.

Silver and gold have I none. The man had asked for money; Peter assures him that he did not have that to give. It was done, however, in such a way as to show his willingness to aid him if he had possessed it.

Such as I have. This means what 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. . In Mark 16:17-18, it is said, “These signs shall follow them that believe; In my name shall they cast out devils, etc.—they shall lay hands on the sick, and they shall recover.” The expression means by his authority, or by virtue of power derived from him.

We are struck here 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. He claimed dominion over disease and death. 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 this 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 significant 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, sick, or paralyzed, and could do nothing until God gave them strength. But the command was to do the thing; nor did the Savior 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 always been lame if he had put forth no effort of his own. When it is done, a convicted sinner will do just as this man did, instinctively give all the praise to God (Acts 3:8).