Expositor's Bible Commentary Commentary Acts 3
Expositor's Bible Commentary Commentary
Acts 3
Expositor's Bible Commentary Commentary
Acts 3
"Now Peter and John were going up into the temple at the hour of prayer, [being] the ninth [hour]." — Acts 3:1 (ASV)
The story of the healing of the crippled beggar begins with the straightforward statement that Peter and John went up to the temple at the time of prayer. That the apostles had been living in Jerusalem immediately after Jesus’ ascension was in accord with his instructions that they stay in the city until the outpouring of the Holy Spirit (Acts 1:4) and begin their mission there (Acts 1:8; cf. Lk 24:47). But what kept these Galilean disciples in Jerusalem after Pentecost, and why did Jewish Christianity become centered in Jerusalem rather than Galilee? While there were Christians in Galilee who formed themselves into congregations there (cf. 9:31), the earliest extant Christian writings, the Pauline letters, take into account only the Jerusalem community and associate the Galilean apostles directly with that (cf. Galatians 1:2–18:10; 1 Thessalonians 2:14). In other words, as God’s righteous remnant within Israel and as members of the Messiah’s eschatological community, the apostles centered their activities in Jerusalem, the central city of Judaism. Along with that went their continued adherence to Israel’s institutions and forms of worship.
Peter and John are presented as “going up to the temple at the time of prayer —at three in the afternoon.” The stated times for prayer in Judaism were (1) early in the morning, in connection with the morning sacrifice; (2) at the ninth hour of the day (about three o’clock), in connection with the evening sacrifice; and (3) at sunset. The verb “going up” conveys a vivid visual impression of the apostles’ movement toward Jerusalem. Going to the temple is always spoken of in terms of “going up”—principally out of reverential respect, though also because of location (Acts 11:2; cf. 15:2; Acts 18:22).
"And a certain man that was lame from his mother`s womb was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple;" — Acts 3:2 (ASV)
The man is described as “crippled from birth” and having to be carried daily “to the temple gate called Beautiful” to beg for his living. Since almsgiving was classed in Judaism as a meritorious act, this man was placed at the gate so that those coming to the temple could gain merit by giving him a coin.
Just which gate is referred to as “Beautiful” is not easy to determine. Neither Josephus nor the Talmud refers to such a temple gate. We do not know whether it had to do with the outer court or one of the inner courts. Most scholars today believe it is the Nicanor Gate, which led from the eastern part of the outer court (Court of the Gentiles) into the first of the inner courts (Court of the Women).
"who seeing Peter and John about to go into the temple, asked to receive an alms." — Acts 3:3 (ASV)
The man is described as “crippled from birth” and having to be carried daily “to the temple gate called Beautiful” to beg for his living. Since almsgiving was classed in Judaism as a meritorious act, this man was placed at the gate so that those coming to the temple could gain merit by giving him a coin.
Just which gate is referred to as “Beautiful” is not easy to determine. Neither Josephus nor the Talmud refers to such a temple gate. We do not know whether it had to do with the outer court or one of the inner courts. Most scholars today believe it is the Nicanor Gate, which led from the eastern part of the outer court (Court of the Gentiles) into the first of the inner courts (Court of the Women).
"And Peter, fastening his eyes upon him, with John, said, Look on us." — Acts 3:4 (ASV)
In response to the beggar’s request for money, Peter fixed his eyes on him and said, “Look at us!” Thinking he had a benefactor, the beggar looked up expectantly. To his astonishment he heard the words: “In the name of Jesus Christ of Nazareth, walk.” In Semitic thought, a “name” (GK 3950) does not just identify or distinguish a person; it expresses the very nature of his being. Hence the power of the person is present and available in the name of the person. Peter, therefore, does not just ask the risen Jesus to heal but pronounces over the crippled beggar the name of Jesus, thereby releasing the power of Jesus (cf. 3:16; 4:10). And the power of the risen Jesus, coupled with the man’s response of faith (cf. 3:16), effects the healing.
"And he gave heed unto them, expecting to receive something from them." — Acts 3:5 (ASV)
In response to the beggar’s request for money, Peter fixed his eyes on him and said, “Look at us!” Thinking he had a benefactor, the beggar looked up expectantly. To his astonishment he heard the words: “In the name of Jesus Christ of Nazareth, walk.” In Semitic thought, a “name” (GK 3950) does not just identify or distinguish a person; it expresses the very nature of his being. Hence the power of the person is present and available in the name of the person. Peter, therefore, does not just ask the risen Jesus to heal but pronounces over the crippled beggar the name of Jesus, thereby releasing the power of Jesus (cf. 3:16; 4:10). And the power of the risen Jesus, coupled with the man’s response of faith (cf. 3:16), effects the healing.
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