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;

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

3 Who, seeing Peter and John them.

Matt. x. 5; Luke x. 1. ¶ Hour of lic. For this purpose, the most freprayer. That is, the evening prayer. quented places were selected, such as The Jews had three regular hours of the public highways, the gates of the prayer, at which times sacrifices also temple and synagogues, and those of were offered; namely, the third hour, rich men. To this custom frequent or nine o'clock in the morning; the reference is made in the Gospels. See sixth hour, or noon; and the ninth Mark x. 46; Luke xvi. 20; John ix. hour, or three o'clock in the afternoon. 1, 8. For the manner in which the Jews computed the hours of the day, see note on John i. 39.

3. Asked an alms. A gift or donation. There is no evidence that he knew either of the apostles; but, seeing them pass, he made the same request of them as of others.

This com

2. Lame, &c. Not a case of recent lameness, which unbelievers might have represented to be feigned; but a 4. Fastening his eyes, &c. Looking constant infirmity under which he was intently, or with much earnestness. known to have labored from childhood. See note on Luke iv. 20. ¶ With John. Carried. He was utterly disabled Though Peter, as usual, was the speak→ from walking. The long continuance er, John was also actively engaged. and severity of his lameness rendered When a work of mercy was to be perthe cure more noticeable as well as more formed, the beloved John was deeply wonderful. They laid daily. He interested. ¶ Look on us. was not a stranger, whom nobody knew, mand was given, not alone to fix the and who might have been suspected as attention of the lame man, but also to an impostor; but one whom they had apprise the multitude who were enterbeen accustomed to see daily, for a long ing the temple, that something unusual time. At the gate· called 'Beautiful. was about to occur. The apostles This is generally supposed to be the were sensible that miraculous power gate opening upon the court of the wo- was imparted to them, as a divine tesmen, concerning which Josephus says, timony to the truth which they proit" was of Corinthian brass, and great-claimed; and hence, while they used ly excelled those that were only cover- it for the relief of the distressed, they ed over with silver and gold. The magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east, over against the gate of the holy house itself, was much larger; for its height was fifty cubits, and its doors were forty cubits; and it was adorned after a more costly manner, as having much richer and thicker plates of silver and 5. Expecting to receive, &c. Little gold upon them than the other."-Jew. did the lame man anticipate the blessWar, v. ch. v. 3. Through this gate ing which was in store for him. A few many passed at the hour of prayer; pence to relieve his present necessity and here the friends of the lame man was the utmost he expected; instead regularly placed him, that he might re- of which, he was made able to earn a ceive alms or charitable gifts. An- comfortable subsistence for himself, ciently there were no hospitals provid- and to engage in the active pursuits and ed for the infirm, and they were accus- enjoyments of life. Thus often, when tomed to solicit charity from the pub-we ask special gifts from God, deeming

chose that others might witness it, and thereby be induced to lend a more willing ear to their message. In so doing, they copied the example of their Master, who generally performed his miracles in public, and for the benefit of bystanders as well as the parties more immediately concerned. John xi. 41, 42.

6 Then Peter said, Silver and the temple, walking, and leaping, gold have I none; but such as I and praising God. 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 ancle-bones received strength.

8 And he, leaping up, stood, and walked, and entered with them into

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 them sufficient, he withholds them, but the feet and ancle-bones. The lamebestows general blessings of indefinite-ness, as it would seem, was occasioned ly higher value. by weakness, not by any natural mal

cannot be doubted.

6. Silver and gold, &c. The metals formation, or loss of limbs. most commonly used for coins; here 8. Leaping up. The lame man gave put for the coins themselves. Such full credit to Peter, and doubted not as I have, &c. Though destitute of his ability to heal by the authority of money, the apostles were ready to im- Jesus. Perhaps, also, he was conpart a blessing more precious than sil-scious that strength was imparted, ver or gold. In the name,&c. That is, and manifested his joy by leaping up by the authority. The apostles did not from the ground. The account is so pretend to exercise miraculous power simple and so true to nature, that its in their own names, or by their own genuineness authority. They appealed to Him Praising God. The Jews worshipwho had been highly exalted by the ped God as the original source of all Father, and who had promised to aid wisdom, and power, and goodness. It them in performing miracles. Mark was natural, therefore, when such manxvi. 17, 18. Thus doing, they imitated ifestly superhuman power was displaythe modesty and humility of their ed, that the man should recognize his Master, who uniformly professed him- restoration to perfect soundness as the self dependant on the Father for power gift of God, and should express his to perform miracles. John v. 19; xi. thankfulness to him. It were well if 41-43; xvii. 2. Jesus of Nazareth. all men would be thankful to God for So called by his enemies in derision, all mercies, and not allow the creature and so denominated in the inscription to interpose and obscure the Creator. placed above his head on the cross. James i. 17. By this name, he was probably well known to the lame man and to the multitude; and the apostles intended that it should be distinctly understood that the miracle was wrought by power communicated through him. Rise up and walk. As much as to say,

Receive power to walk.

7. And he took him, &c. This was a testimony to the lame man, that Peter was sincere, and that he verily believed ability to walk would be bestowed. He raised him up, placing him on his feet, in full confidence that he would then be able to stand and walk. Received strength. In this consisted the miracle. The walking and leaping was conclusive evidence that the miracle had been performed; but the miracle itself consisted in removing the cause of lameness, by imparting strength to

9. All the people saw him, &c. The fact that a miracle had been performed was openly known, and the evidence was convincing. Many people were present, as it was the hour of prayer, when multitudes assembled at temple.

the

10. And they knew, &c. There was no room for doubt, whether the restoration were actual or not. They knew the individual. They had seen him daily, for a long time, in the place where he was accustomed to solicit charity. And they were filled, &c. A perfectly natural result of such a display of power. See note on Acts ii. 12.

11. Held Peter and John. This may mean, according to the primary import of the original, that he clung to the apostles by grasping their hands or gar

was healed held Peter and John, or why look ye so earnestly on us, all the people ran together unto as though by our own power or them in the porch that is called holiness we had made this man to Solomon's, greatly wondering. walk?

12 And when Peter saw it, he 13 The God of Abraham, and of answered unto the people, Ye men Isaac, and of Jacob, the God of our of Israel, why marvel ye at this? | fathers hath glorified his Son Jesus;

ments; or, it may be interpreted, that See Matt. xi. 25; xvii. 4; xxii. 1. he adhered closely to them, would not¶ Why marvel ye at this? Why should allow himself to be separated from them, you be so astonished at this new dispersisted in keeping very near them. play of divine power, when you have This is not a very unusual sense of the so recently seen similar works performword. All the people ran together, ed by him whom ye have ignominious&c. There was a great gathering, as was ly crucified Why look ye so earnperfectly natural. It is well known that estly on us, &c. Why is your attention any extraordinary circumstance, even fixed on us, as if we naturally possess of little consequence, will speedily at- ed power to perform such wonders? tract a crowd of spectators in a densely We are only instruments in the hand populated city. And, certainly, such of a higher Power. Our own power. a miracle as this, when noised abroad, Either by skill in medicine, or by any would bring together a multitude in natural means in our possession. ¶ Or the temple, where the people had as- holiness. The possession of miraculous sembled for prayer. This afforded the power affords good evidence of individapostles an opportunity to make a pro-ual purity; because God will not thus fitable use of the miracle, by convinc-aid sinners to impost on mankind. ing the people that he in whose name See John ix. 30-33. But individual it was performed was truly the Messi-purity is by no means uniformly atah. And they improved it effectually. tended by miraculous power. Nathan. See Acts iv. 4. Porch that is called Solomon's. "Not that the very porch, built by Solomon, was now standing; for that was burned and destroyed by the Babylonians, as well as the rest of the temple; but because this was built on the very same pile that his was built upon. For the temple standing upon a high and steep hill, with a deep and sharp precipice about it, Solomon, to make room for the floor of the mount, which was too strait, filled up the ditch on the east side with huge stones strongly jointed together, and he built his porch upon that pile; and because this of Herod's was erected also upon that same. foundation, it therefore is called 'Solomon's porch.' It was the first gate or entrance into the Mountain of the House; and not only the very building of the porch, but the court within, bare the same name."-Lightfoot.

ael was an Israelite indeed, in whom was no guile, before his conversion. John i. 47; but there is no evidence that he was able to perform miracles,. until he was empowered by his Master. The Jews are said to have had a fancy that, by extraordinary holiness, men might acquire miraculous power; and, in more recent times, this Jewish error has been revived. But Peter expressly disclaimed the idea that his power resulted from his holiness; and distinctly announced the fact, that such power is never possessed, except by gift from the supreme source of power.

13. The God of Abraham, &c. These descriptive epithets were those by which the Jews were accustomed to indicate the true God. Very probably Peter used this form of speech to convince them, in the outset, that he was about to propose no new object of worship; but that the God whose power 12. When Peter saw it. That is, the they had just witnessed in the miracle, immense concourse of people, and the and whom they were thus admonished wonder expressed in their countenances. to reverence and obey, was the same He answered. Rather, according to whom the patriarchs worshipped, and our idiom, he addressed. This word who was acknowledged by themselves often denotes, in the scriptures, no as the God of their fathers. There was more than commencing to speak, a peculiar propriety, also, in specifywhether in reply to a question or not. ling these three patriarchs by name;

derer to be granted unto you:

whom ye delivered up, and denied and the Just, and desired a mur him in the presence of Pilate, when he was determined to let him go.

14 But ye denied the Holy One,

15 And killed the Prince of life, whom God hath raised from the

accused our Lord of blasphemy, and he was condemned by the priests, but without law and contrary to law. When they brought the case before the legal tribunal, they abandoned the charge of blasphemy, and accused him of sedition; but upon this charge both Herod and Pilate failed to find any proof of his guilt, and Pilate openly proclaimed his innocence. See notes on Matt. xxvii. 24; John xix. 4. Even Judas, who betrayed him, afterwards acknowl

for to each of them was the promise made, that in his seed, which is Christ, should all men be blessed. Gal. iii. 16. Hath glorified his Son Jesus. First of all, Peter declares that the same Jesus, whom they had despised and crucified, was the Son of that God whom they adored. Some understand this to mean merely that God honored his Son, by enabling his apostles to perform miracles in his name. But I prefer a different interpretation; namely, that God had glorified his Son by rais-edged his own guilt, and protested that ing him from the dead, receiving him Jesus was innocent. Matt. xxvii. 4. up into heaven, assigning him a seat at Such was the character of Jesus, that his right hand, and bestowing on him he was free, not only from actual guilt, power to perform miracles both person- but from all legal or reasonable suspially, and by the hands of his disciples. cion of guilt. And desired a murderRom. i. 4; Phil. ii. 9-11; Heb. i. 3. The er, &c. The guilt of destroying a just people were exhorted to acknowledge person was aggravated by choosing to Jesus as the Messiah, on the ground spare the life of a notorious murderer, that the miracle, performed in his rather than fail to wreak their venname, afforded evidence that the God geance on one whose only crime conof their fathers had glorified him.sisted in telling them the truth, and re¶ Denied him. Denied that he was the Messiah; repudiated him as a spiritual prince. John xix. 15. ¶ Was determined to let him go. Pilate was satisfied that Jesus was innocent of the charges alleged against him, and indeed of any transgression. He testified to the Jews, "I find no fault in him." He assured them, that, if they would put him to death, they must take the responsibility; he would wash his hands from all participation in the sanguinary transaction. Matt. xxvii. 24; John xix. 6. And he probably would have persisted in his refusal to crucify Jesus, had he not been fearful that he should be accused of treason to the Roman emperor. See note on John xix. 12. The testimony of Pilate to his innocence, after an examination of the charge, aggravated the guilt of them who continued to be clamorous for his destruction; and of this fact Peter distinctly reminded them.

14. The Holy One. See note on Acts ii. 27. The Just. This word not only indicates innocence from guilt of any kind, but has allusion to legal justification, resulting from constant and perfect conformity to the requisitions of the law. The Jews first

buking their iniquity and hypocrisy. Mark xv. 6-11. They were willing to spare one who had destroyed life, for the sake of destroying one who labored for their benefit, that they might have life, and that they might have it more abundantly. John x. 10.

15. And killed the Prince of life. The word here rendered prince is the same which is translated captain in Heb. ii. 19, and indicates a leader or conductor. Jesus pointed out the way of moral life here, announced an endless life of purity and blessedness hereafter, and led the way to that life, or demonstrated its existence, by passing through the grave in his own person, and visibly ascending to heaven. In either sense, he might properly be styled the Prince of life; for spiritual life, here and hereafter, was communicated through him. This particular epithet describes him in striking contrast with the murderer before named. Whom God hath raised, &c. Peter not only contrasts the two acts of iniquity of which the Jews had been guilty, but also exhibits the contrast between their conduct and the work of God. They destroyed life. He restored it. They subjected Jesus to an ignominious death. God glorified

all.

dead; whereof we are witnesses. | given him this perfect soundness in 16 And his name, through faith the presence of you in his name, hath made this man strong, whom ye see and know yea, the faith which is by him, hath

him, by a resurrection to immortal life and power. We are witnesses. See note on Acts ii. 32.

17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.

goodness he trusted. He was not inclined to renounce all sympathy for them, and all interest in their welfare; but, in imitation of his blessed Master, he spake kindly, and endeavored to turn them away from their iniquities, that they might have present peace. I know. This word is now obsolete. That through ignorance ye did it. This is stated as a mitigating circumstance in their case; not as a full excuse, because he had already proved them guilty, and immediately exhorted them to repent. Nor is it intended that their ignorance could be pleaded even in extenuation of the whole transaction; for they well knew

innocent person, and, for the sake of thus destroying life, to demand that a murderer should be let loose upon the community. But they were ignorant that Jesus was the Messiah; ignorant that they were crucifying the Prince of life and the Lord of glory. They were not aware of the full extent of their

16. His name. Name is often put for person, or the power or authority of a person. See note on ver. 6. In this case, Peter may be understood to mean that the lame man was healed by Jesus I wot. himself, or by virtue of the power and authority vested in him by the Father, and communicated by him to his disciples. Through faith in his name. Through faith in him as the Messiah, or confidence in his power. "By means of faith in him; that is, by the faith which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence it was wrong to destroy the life of an that he believed in him."-Barnes. Whom ye see and know. They were so were well acquainted with the lame man who had been healed, that they could not suspect any deception or collusion. See note on ver. 10. The faith which is by him, &c. The great object of this miracle was to afford evidence that Jesus was the true Messiah. wickedness. See note on Luke xxiii. Hence Peter repeats the fact that what had been done was accomplished in his name, or by power derived through him, so that the Jews should not by any possibility overlook it. Perfect soundness. The weakness of his feet and ancles was effectually removed, and strength imparted; of which fact visible evidence was given by the man himself, by leaping and walking, as no lame man could do. ¶ In the presence of you all. There had been no concealment practised, to occasion suspicion of deception; but the miracle was performed openly. This declaration was an implied challenge to examine the matter with the nicest scrutiny, and to detect, if possible, any imposture which might be suspected.

17. Brethren. Notwithstanding the wickedness of which he had before proved them guilty, Peter acknowledged the Jews as brethren; thus expressing not only the tenderness and benevolence of his own emotions, but his conviction that they were children of the same Father in whose paternal

34. So that, although they were guilty of deep sin, in wantonly destroying life, and in the indulgence of such unholy passions as prompted them, still this aggravation of wilfully crucifying the Messiah was obviated by their ignorance. As did also your rulers. By including the rulers among others who were entitled to the benefit of this mitigating circumstance, Peter distinctly indicates that the ignorance had special reference to the Messiahship of Jesus. They could not plead ignorance in regard to any other portion of the transaction. They knew it was wrong to destroy the life of an innocent person, and they knew that Jesus was innocent; at the least, they knew that all their efforts to prove him guilty, either of blasphemy or treason, were unsuccessful. They must have been conscious that they crucified him for the gratification of their pride and wrath. For so much guilt, they had no excuse and no palliation. Nor were they entirely free from guilt as to the charge of murdering the Messiah; for, though they did