(J. McNeil.)

1. He was a cripple, not a sound, complete man. So is every sinner. In him there is a miserable distortion of character.

2. He was a beggar. Sin is want.

3. This man was shut out of the temple. From certain texts in the Old Testament and certain passages in old Jewish writings the inference has been drawn that deformed people were not allowed to enter the temple. Though it is not certain, such was probably the Jewish law. Such is every sinner's condition. He is not merely outside the visible church, but he has no part in the spiritual fellowship of God's people.

II. Find also as a contrast to the above A PICTURE OF THE DISCIPLES. There are two men standing before the lame man. They show us the privilege of Christ's followers.

1. They have fellowship with each other. Notice how close was the intimacy between Peter and John, and how often they are named together. They were very different, yet they enjoyed the communion of saints with each other.

2. They have a love for God's house. They are going up to the temple, not as formal worshippers, but full of the Holy Ghost, and enjoying an intimate communion with God. To them all the service has a new meaning, since they have known Christ. He is the Lamb laid on the altar; He is the Theme of the psalm; He is shown in the vestments of the high priest. They worship Christ while others gaze at the spectacle.

3. They have sympathy for the needy. The love of Christ awakes in the Christian heart a love for every man. Others passed by the cripple with a glance of contempt or with a shudder of disgust. These men looked at him with love, for in that distorted form was a soul for whom Christ died.

4. They have power to help. As Peter looks on the man he feels a consciousness of Divine power to heal him. It is not in himself, but through Christ, that he can lift him up to health and strength. We cannot bring healing to men's bodies, but we can bring salvation to men's souls.

III. Find in this scene A PICTURE OF SALVATION.

1. In the salvation of every soul there is a human instrumentality. God does not save men alone and directly, nor through the agency of angels. There is always a Peter through whom the power of God comes to a needy soul.

2. There is in every lifetime one moment of special opportunity. No one knows how long the lame man had been lying at the gate; but one day he met his opportunity. So the Samaritan woman met hers at the well, so Matthew met his at his table, so the Ethiopian met his in the desert. Success is to grasp at the opportunity; failure is to let it pass.

3. In this miracle the power lay not in Peter's hand, but in Jesus's name — that is, in Jesus Himself, invoked by name. Only a Divine power could heal the cripple, and only a Divine power can make the sinner whole.

4. There was effort required on the part of the man himself. If he had not responded to Peter's strong clasp of the hand with an effort of his own he would have remained a cripple still. That effort was faith.

IV. Find in this scene A PICTURE OF THE SAVED MAN. See how aptly he represents the soul just after the new birth in the image of Christ Jesus.

1. We behold the transformation. A moment ago he was a crouching cripple; now he stands and leaps upon the marble floor. Look at a greater change in every converted sinner.

2. We notice his privilege. His first act is to enter through the Beautiful gate into the temple.

3. We notice his gratitude. Every saved soul should make confession of what God has done for him.

4. We notice his prominence. At once the remarkable event attracted attention. Every converted man becomes at once an object of interest and an evidence of Jesus's power.

(C. H. Spurgeon.)

I. THAT IT WAS WROUGHT ON A LIVING MAN. In all our Lord's miracles there was an exhibition of benevolence. This was the case here, for the miracle was wrought —

1. On an afflicted man. He had been lame from his birth. Every man is afflicted from his birth with an evil which nothing but the grace of God can remove.

2. On a poor man. How could one so circumstanced find employment? He was then hopelessly poor; but "man's extremity was God's opportunity."

3. On a man dependent on his friends. This followed from-his affliction and poverty. And it seems that those friends could only put him in the way of receiving help from strangers. Thus the necessities of nature led up to the manifestation of God's mercy. To how many has affliction been a means of salvation!

4. On a man known to many from the fact that he had been carried there for years. This enhanced the significance of the miracle and promoted its evidential purpose. In like manner does the conversion of the notoriously sinful bear witness to Christianity.

II. THAT IT WAS AN EXHIBITION OF ACTIVE CHRISTIANITY. It was fitting that being the first, it should have this quality. It shows —

1. A desire to do good on the part of Christian men. If men have no such desires, and yet call themselves Christians, their words and characters do not agree.

2. The effort which arises out of the proper desire to do good. Peter did not "consider the case," "promise to do the best he could for him," he took him by the hand and lifted him up. True Christianity turns desire into deed, and makes a missionary, a preacher, or a generous contributor of the man who desires the conversion of the heathen at home or abroad.

3. The course of the working of the gospel in the individual who receives it.(1) Special attention was awakened. "Look on us." The man had already looked in an ordinary way. So the hearers of the gospel have to give it more than their usual attention if they would be saved.(2) Hope was aroused. He "expected to receive something" — what he did not know. So those in whom the gospel is "mixed with faith" when they hear it are made hopeful before they have very distinct views of the joys of personal salvation, and their faith is strengthened until they can apprehend the blessings offered them.(3) Healing was administered. It came in the name of Jesus Christ, and immediately: so does salvation.(4) The healed cripple became a witness. The changes in the man's conduct told observers that he had received a great blessing from God, and was constrained to declare it. So Christians are constrained to bear witness by lip and life.

(W. Hudson.)

I. IT IS WELL FOR CHRISTIANS TO BECOME ACQUAINTED WITH WHAT IS GOING ON "AT THE GATE," over the borders of our serene and comfortable lives; we must look after those who dwell on the outside.

II. OPPORTUNITIES OF DOING GOOD LIE IN OUR WAY EVERY DAY AND HOUR, if we really desire to improve them. One slight turn of the eye across the temple-area, where we pass on our way to prayers, will introduce us to two entirely different and totally distinct worlds of feeling, thought, and history.

III. CHRISTIANS OUGHT NOT TO LOSE TIME IN SIGNING AFTER NEW SPHERES OF CONSPICUOUS SACRIFICE. Like Peter and John, we ourselves, children of the covenant, are apt to be jostled against those who are ignorant, poor, feeble, and in pain. But it does not follow that all of them are certainly vicious and unworthy of help; some of them may actually have "faith to be healed."

IV. WORKING HANDS AND WILLING VOICES OUGHT TO GO WITH WEEPING EYES WHEN WE KNOW THE WANTS OF THE LORD'S POOR. Poverty at hand, weakness close beside us, are quite unromantic; it is distance which lends enchantment to the view in many cases as we converse about heathenism. But our home-heathen must not be absolutely neglected because they are so near. Many men, and some women, will shed tears over the painted picture of a Neapolitan boy begging, who would speak most savagely to the same lad if they met him alive in New York streets; they would quote with vigour the first part of Peter's little speech, and leave off the rest of it; and they would not put out their hands at all.

(C. S. Robinson, D. D.)

I. POOR MEN BECOMING THE ORGANS OF OMNIPOTENCE. How often has this been the case. Moses, Elijah, and the apostles are examples.

II. A WRETCHED CRIPPLE MADE THE OCCASION OF GREAT GOOD. Thoughtful men have often asked, Why, under the government of a benevolent God, such cases should occur? Why men be sent into the world without the use of their limbs, eyes, or reason? But note —

1. That those who come into the world in this state, being unconscious of physical perfection, feel not their condition as others. Men who have never seen know nothing of the blessedness of vision. Hence persons of constitutional defect in form or organ often display a joy or peace at which others wonder.

2. That such cases serve by contrast to reveal the wonderful goodness of God. In nature those parts that have been shattered by earthquakes, or lie in black desolation, serve to set off the beauty and order which generally reign. And so a cripple here, or a blind man there, only set off the goodness of God as displayed in the millions that are perfect. These are a few dark strokes which the Great Artist employs to set off in the picture of the world the more striking aspects of beauty; a few of the rougher notes which the Great Musician uses to swell the chorus of universal order.

3. That they serve to inspire the physically perfect with gratitude to heaven. In the poor idiot, God says to us, "Be thankful for reason," etc.

4. That they afford scope and stimulus for the exercise of benevolence. Were all men equal in every respect there would be no object to awaken charity.

III. CHRISTIANITY TRANSCENDING HUMAN ASPIRATIONS. This man wanted alms, "silver and gold"; but in the name of Christ he received physical power, a blessing he had never ventured to expect. Thus it is ever: Christianity gives man " more than he can ask or think." "Eye hath not seen," etc.

(D. Thomas, D. D.)

I. Faith PERFORMS the miracle — Peter and John.

II. Faith EXPERIENCES the miracle — the lame man, who, although not before the miracle, yet after it, appears as a believer.

III. Faith COMPREHENDS the miracle — the believing hearers.

(C. Gerok.)

1. He was impotent, carried by others; and where they left him they were sure to find him. He was not so by any accident, as Mephibosheth, but from the womb; and therefore his case was the more deplorable, and a cure the more improbable. This is a fit emblem of the unregenerate, who are not only spiritually blind, and deaf, and dumb, but tame too; so that they cannot tread the paths of wisdom, or stir one foot in the way to heaven. Good men may be ready to halt, and their feet well nigh slip; but these are always halting and slipping; for their legs, like those of the lame, are not equal. It is not legs and feet that they want, but the right use of them; and this has been their case from their birth. Blessed be God for the promises made to such! "I will assemble her that halteth, and gather her that is driven out. The lame man shall leap as an hart, and the tongue of the dumb shall sing."

2. His poverty added to his distress. If help was to be obtained by medicine, he bad not wherewithal to procure it, for he had to beg his bread. And thus it is with sinners. The saints want many things in the present life; but wicked men want everything that is worth having; and the want of a sense of this is perhaps their greatest want. Give me leave to add, that those to whom God shows mercy are also oftentimes like the impotent man, poor in temporals. The poor, says Christ, have the gospel preached to them. Those who are destitute of outward ornaments and comforts are inwardly beautified with Divine grace, and filled with Divine consolations.

3. He had continued long under his disorder, which made his case the more deplorable. Let this afford encouragement to old and accustomed sinners, if they have a sense of the evil of their way, and are in good earnest seeking relief, let them not despair of obtaining it. He who cured old diseases can save old sinners.

4. He was nevertheless in the way of a cure; for he lay at the Beautiful gate of the temple, where the charitable might relieve him, the pious pray for him, and the intelligent afford him their best advice. Thus the impotent sinner should watch daily at wisdom's gates, remembering that God commands deliverance out of Zion, and is there known for a refuge to His people.

II. THE NATURE OF THE CURE.

1. It was unexpected, and therefore the more welcome. And thus it is in the conversion of sinners. Mercy comes as it did to Zaccheus, to Saul, and to this man: unsought and unimplored!

2. It was instantaneous. Peter does not put him upon a long course of medicine; but takes him by the hand, and lifts him up, Thus, however gradual the work of grace may appear in some converts, yet the implantation of grace is instantaneous. God new creates the soul, as He created the world. He says, Let there be light; and there is light; Let there be life! and there is life.

3. As Omnipotence took it in hand, so it was an easy cure. No violent methods were used: his distorted limbs were not reduced to their proper place by any painful operation. And so the actings of Divine grace upon the soul are as mild and gentle as they are powerful and effectual

4. It was a real and permanent cure. Thus it is when God heals the broken heart, or cures the distempered soul. The one is a miracle of power, the other of grace: and as the former, so the latter is no deception.

III. THE EFFECTS OF THE CURE.

1. "He leaped up." Thus it is with the sinner recovered by Divine grace. The word of the Lord, the way of the Lord, the joy of the Lord, and especially the Christ of God, is his strength; and this strength he employs for the purposes for which it is bestowed. "I will go in the strength of the Lord God." Earnestness and intentness of mind is also implied. He not only exerted himself, but did it to the utmost of his power. Thus when a sinner is capable of acting, especially in the warmth of his first love, he will act with all his might.

2. "He stood." Formerly he could not stand without leaning and trembling. He stood ready for action, as one that would hereafter get his livelihood by working, and not by begging. He also stood to show himself to the people.

3. "He walked." This was a new exercise to him. Thus, by the power of Divine grace, those that are spiritually lame are made to walk with God, and before Him; honestly and uprightly, in newness of life; in the light, in the truth, and at liberty. The Spirit is their guide, the Word their rule, the excellent of the earth their companions, glory their end, and Christ their way.

4. "He entered with the apostles into the temple." At the gate of it he had got many an alms from man: now he would enter into it to get an alms from God. From this part of his conduct we may learn —(1) What place the saints make their chosen residence, the house of God. "My feet shall stand within thy gates, O Jerusalem!" Especially when recovered from disorder, and released from confinement. The first place they will visit is the temple, there to pay those vows which they made in the time of their distress, and present their humble and thankful acknowledgments unto God.(2) What persons they choose for their companions. Those whom God has made useful to them, as hoping still to receive the benefit of their prayers and instructions. Thus the jailer brought Paul and Silas into his house, and Lydia constrained them to abide in her house.

5. Still "he walked and leaped," like one in an ecstasy and transport, and "praised God." Whence we may observe, that though he loved the instruments, yet he did not praise them. He gave the praise where it was due.Improvement:

1. Let awakened sinners take encouragement from this wonderful instance of Divine grace.

2. Let the saints imitate the example here set before them, in the warmest gratitude and most affectionate praises.

(B. Beddome, M. A.)

I. THE LAME MAN.

1. Many become lame through accident or sickness; but this man was born a cripple. Luke, who was a physician, gives us to understand that his lameness was owing to a weakness in, and perhaps malformation of, the ankle-bones. But that hardly suffices to describe his helpless condition. Many lame men are able to move about with the help of artificial supports. But this man was so utterly helpless that he was obliged to be carried. Not that there was any weakness in his body, all the weakness was in his ankles. Raphael seems to have seized this feature. He has drawn at a little distance from him another deformed man, who, however, is able to hobble along by the help of a crutch. But I think Raphael was mistaken in drawing his legs in a stiff, rigid form; it was not rigidity in the ankles he was suffering from, but extreme weakness. "Immediately his feet and ankles became firm."

2. And not only was he lame, he was a cripple and a beggar too. It is difficult to conceive a more pitiable condition.

3. There were several reasons why the gate of the temple had been selected as a propitious place for begging. Crowds of people were coming and going through it at least three times a day. Besides, the people who were coming in and going out were the best men and women in Jerusalem. It is the cream of society that frequent places of worship. Moreover, men in going to and coming from church are in a better mood for considering the poor and supplying their wants than in the tumultuous whirl of business. And it is a fact that almost all the alms of the world are administered at the gates of the temple, that charitable institutions are dependent for their support and success on them that go up to the temple at the hour of prayer. I never was honoured with a letter from the Lord Mayor of London till he thought money was required to carry out his humane object. Maybe that every man of science and of business also received a letter from him, which I doubt; but I am sure every minister did. Do I find fault? No; I look upon it as a great compliment to Christianity. Some time ago a daily paper warmly advocated private contributions towards the relief of the famine in India. So far, good. These papers which are going to supersede the pulpit, and do away with preaching, ought to do that. But the money did not come. As a last resort, the paper with its "largest circulation in the world" proposed to have a collection in the churches, forsooth. But where were the readers of the paper? Where the "largest circulation in the world"? Could not the "almighty press" squeeze a little money out of its numerous readers? Do I find fault? Oh, no; it is a high compliment to Christianity and to the ministers who teach their hearers what the papers fail to teach their readers. But Christianity is dying fast, the world can do without the churches? No, my friends, not as long as there are lame to help and hungry to feed. The beggars sometimes sit at the gates of Trade, but they are sternly told to "move on"; and at the gates of Pleasure and of Fashion, but none save the dogs deign to take notice of them. The beggars know that the temple is the great almshouse of the world.

4. There were about ten gates to the temple, all of them very costly and superb. The Jews did not as a rule grudge the most lavish expenditure upon the adornments of the temple. But there was one gate far surpassing all others in material and design. God's house should always be the most beautiful house in the neighbourhood, and God's people ought to contribute towards its adornment. If our congregations increase in wealth, God expects a part Of it to flow to the sanctuary. Trade must do homage to religion, and "offer unto it gifts — gold, frankincense, and myrrh." When the Church was in a state of comparative poverty, a mound of earth served for an altar and was acceptable in the sight of God. But when the Church increased in numbers and refinement, the altar of earth was justly superseded by an altar of shittim wood overlaid with brass; instead of the rude mound, there was to be a little artistic work. Finally, when the Church had increased in numbers and possessions, God required an altar overlaid with fine gold. Do Christians increase in wealth? Let a portion of it flow to the sanctuary of the Highest; let there be built a gate called the Beautiful. And at the gate let there stand a sister of mercy to administer alms to the helpless and forlorn. However beautiful was the gate of the temple, more beautiful in the sight of God were the hands which gave alms to the cripple. Beauty of stone and of metal is not to be compared with beauty of disposition and of character.

II. THE CURE OF THE LAME MAN.

1. Peter and John went up to the temple. The apostles did not abruptly sever themselves from the old dispensation; sudden ruptures never take place in the kingdom of God. First, there is a division in the Church, then a division from the Church. That was the ease at the establishment of Christianity; first, a division in Judaism, next a division from Judaism. That was the case at the time of the Protestant Reformation. That was the case in the history of the Establishment in our own country. The heathen who adopted Christianity were called upon to break off at once their connection with idols; but the Jews who adopted Christianity were only gradually weaned from Judaism. One could not be an idolater and a Christian; but one could be a Jew and a Christian.

2. As they were about to enter, their attention was called to the. impotent man who asked an alms. He had long ago ceased hoping for anything else. Forty years of helplessness and beggary will kill ambition in the most sanguine heart. We have known people who had been lying on a bed of suffering for years. If you spoke to them at the close of the first year, you would discover a shade of discontent — they had a strong desire to get up and walk. But at the end of ten years the most fiery spirit is quite tamed.

3. They fastened their eyes on him. A characteristic feature of Christianity is that it fastens its eyes on the destitute and the sick. Science fastens its eyes on inanimate matter; art on the "gate called Beautiful"; but Christianity on the poor cripple. Science seeks out the secrets of the world; art its beauties; but Christianity its ills. There is a great deal in a look. The sympathising eyes of Peter caught the wondering eyes of the beggar, and the latter felt a strange sensation, like a stream of electricity, thrilling his entire system.

4. The man sought alms; but the apostles gave him what was better — health. Health without money is infinitely better than money without health. Moreover, by endowing him with health they were conferring on him the ability to earn money: In this the miracle was a "sign." The gospel does not directly aim at improving men's circumstances; it aims at improving men themselves. But no sooner does it that than a noticeable improvement is seen in their surroundings. The gospel converts the man; the man converts the house. The gospel does not directly aim at increasing the material riches of a nation; it aims at increasing its funds of spiritual health; but no sooner does the nation feel new blood palpitating in every limb and member than it shakes off the lethargy of centuries, and marches fearlessly forward in the upward path of discovery and enterprise, and, as a natural consequence, riches flow in plentifully to its exchequer. The gospel came to a crippled world. It said unto it, "In the name of Jesus Christ of Nazareth, rise up and walk," and forthwith it began a career upward and forward, and Christianity has indirectly added enormously to its material riches. Which are the most flourishing nations in our day? England, America, and Germany, the countries that have received most abundantly of the life and health that are lodged in the name of Jesus of Nazareth. Utilitarianism says, Give men better houses, higher wages, purer air, more wholesome water, and by improving their circumstances you will improve their constitutions. But what says Christianity? I will strive to improve men, for I know that no sooner will men feel beating within them new and potent energies than they will set about to improve their external condition. Men need better houses, and purer air, and more wholesome water; but the great want of men is life — more life; and I have come that they might have life, and have it more abundantly. Utilitarianism does men good, Christianity makes them good.

5. The Apostolic Church had no silver and gold, it had only health to impart. But it is in the power of the modern Church to give both money and health. There are in this huge city over eighty hospitals, and you will find on inquiry that every hospital is well-nigh full of people who have not the means to pay for professional attendance at home; and it is a duty incumbent on the churches to maintain these institutions: in a state of high efficiency. Hospitals in a special sense are the earliest and mellowest fruit of our holy religion. Where was the first hospital founded? In Ephesus, the home of John, the beloved disciple who taught that "God is love." And by what name were hospitals first known? Lazarettoes; the very name bears on its forefront the stamp of the gospel, from the touching story of Lazarus sitting at the rich man's gate. And who founded and endowed the great hospitals of this metropolis? Christians. Saint Bartholomew's, Saint Luke's, Saint George's, with a few exceptions the hospitals are all saints I They are the precious legacies of the Christianity of the past; they have a strong claim on the Christianity of the present.

6. But I also trust that in acquiring money we have not lost what is of incomparably greater value, the faith and the courage to say to poor humanity, "In the name of Jesus Christ of Nazareth, rise up and walk." Hundreds who go into hospitals founded by Christian philanthropy and supported by Christian charity come out "able to stand and to walk." But I trust that in a still deeper sense it is true. Have we not witnessed the power of the gospel in our own midst, giving strength to the weak and life to the dead? Men dead in trespasses and sins have risen in newness of life; men crippled in the spiritual nature have received strength; men weak in their feet and ankle-bones have received fresh power — they now enter the temple, they run in the way of the Divine commandments, they leap for joy like harts on the mountains of spices. The Church is fast increasing in riches; let us pray that it may also increase in the power to impart health to men "lame from their mother's womb."

(J. Cynddylan Jones, D. D.)

1. Their destination — "the temple." Those who have been the greatest blessing to mankind through all the ages have loved God and frequented His temple. The theory that a man who is able to go to church can serve God at home, and never go, is contrary to the teaching of the New Testament.

2. Their harmony — "went up together." Nothing like Pentecostal power to harmonise opposite temperaments, and hold in check possible discordances and selfish tendencies in human nature.

3. Their look. Christianity is the only system in the world that knows how to "fasten its eyes upon" the afflicted and destitute, the guilty and the lost.

4. Their devotion — "at the hour of prayer." If any men were justified in supposing that they could dispense with the ordinary routine of religious worship, "Peter and John" were surely those men. But no men in Jerusalem were more consciously indebted to the means of grace, or more utterly dependent upon God. The more religion a man has, the more he will love "the temple" and "the hour of prayer."

5. Their poverty — "silver and gold have I none." Then a child of God may be poor. Then God may be specially honouring men, and fitting them for extraordinary careers of usefulness, who are without worldly means or influence. In this materialistic age, when men are judged of by their money, and not by their character — by what they have, and not by what they are, it is well to emphasise the fact that manhood and money are nor. interchangeable terms. The power that lifts and heals a crippled world is not carried about by men in their pocket-books, nor does it grow out of their bank accounts or social standing. It comes through the right relationship of the soul to Jesus Christ, and absolutely without regard to a man's worldly condition.

6. Their power — "Rise up, and walk." That is the main power the Church lacks just now to make her ready for the conquest of the world; and that is the power for the exercise of which a crippled world fastens its eyes upon us. Neither wealth, nor education, nor social influence can atone for the want of this Divine afflatus.

II. THE CRIPPLE — "A man lame from his mother's womb."

1. His location — "At the gate of the temple." Then this cripple was no fool. He understood the philosophy of benevolence. The kindest and most sympathetic people in the world are praying people. Persons who obey the first table of the law are most likely to obey the second. Nine-tenths of all the money raised for benevolent purposes, and for the support of our charitable institutions, comes from the pockets of those who go "up to the temple at the hour of prayer."

2. His attitude — "Lay at the gate." We have seen thousands of lame men who could go almost anywhere, through the aid of artificial supports. But this man was obliged to be carried.

3. His vocation "To ask alms." Both the place and time selected by this cripple to ply his vocation indicate that he was a shrewd, thoughtful man.

4. His cure.

(1)It was instantaneous.

(2)It was thorough — "Walked and leaped."

5. His gratitude. The accession of strength was sudden, and his manifestation of it was equally sudden. There was no timid shrinking, lest he should overtax his new strength. The man that God blesses and saves need not be afraid of overdoing, and bringing on a relapse, by anything his heart prompts him to do, in the shape of letting others know what has happened. The want of the times is a joyful, happy, triumphant Christianity.

III. The crowd — "All the people."

1. Their evidence — "Saw him."

2. Their recognition (ver. 10). He had sat at the gate so long that everybody knew him, and that may be the reason why he was favoured with this miraculous cure.

3. Their excitement. They wisely argued that the change could only be effected by a Divine cause. Extend this reasoning, and you have one of the. most unanswerable arguments in favour of Christianity. The transformations wrought by it in society prove it to be Divine in its origin.

4. Their emotions — "Wonder and amazement." Strange that they should be so affected by this miracle, after having witnessed so many by the Master.Application:

1. Let us imitate Peter and John in our appreciation of the means of grace.

2. Let us not disturb the services by coming in late; but, like them, let us try to be punctual; "at the hour."

3. Pentecostal blessings of yesterday cannot supply our need of God's inspiration and blessing to-day.

4. It is the duty of the unconverted to "fasten their eyes" upon spiritual matters, to yield to right influences, to allow themselves to be carried daily to the gate of right feeling and conduct. If this lame man had rebelled that morning against being carried "to the gate of the temple," he might never have been healed.

5. Learn that, though the eyes of the sinner may be fastened upon the servant, the Master only can heal.

(T. Kelly.)

1. You remember the infinite excitement of that chapter. There had never been such a day in the Church before. Life was raised up to a higher level than it had ever attained, and the people were praising God from morning till night. Surely the millennium had come! After this there will be no more common-place. Who would willingly come out of the blue heavens to walk again on the pathways of ordinary life? But read the opening words of the third chapter. After the excitement of Pentecost, is not this of the nature of an anti-climax? Two men, former partners in the fishing trade, "went up together into the temple at the hour of prayer." Then see that the ecstatic hours of life ought to be succeeded by quiet worship, for that alone can sustain the heart with true nourishment. God grants unto His Church hours of enthusiasm, days when the whole horizon opens like an infinite door into the upper places of the universe; but after such peculiarly solemn manifestations of power and grace, He expects us to go up into the temple to pray, as He knows such visions make all other life ordinary and common. Whatever luxuries you may enjoy occasionally, you must have bread permanently. We cannot always live in the extraordinary; for by the very fact of its being always extraordinary, it would cease to be other than usual.

2. But were not the men inspired? Yes; yet the two men "went up together into the temple at the hour of prayer." The clock was not altered; the great Pentecostal storm had rushed across the heavens, and had left behind it showers of blessings. Still the quiet clock ticked and travelled on to the time of the offering of the evening sacrifice, and Peter and John were not so transported by special ecstasies as to forget their daily and customary engagements with God. Suspect any inspiration that makes you contemptuous of ordinary religious duty. Inspiration never lessens duty. Any supposed inspiration that has withdrawn men from the temple and poisoned them with the delusion that they could sufficiently read the Bible at home, is an inspiration coming otherwhere than from heaven. You were not made to live at home always. There is in you that which finds its completion in public fellowship. It does every man good to be now and then in a crowd; public assembly has an educational and social influence upon the individual life. Standing alone, a man may seem to be very great, important, self-complete; it is when he enters into a crowd that he realises his humanity, his littleness, and yet the very greatness that comes of that contraction of individuality. "Forsake not the assembling of yourselves together." Peter and John did not. Are we not wrong in supposing that prayer can ever be of the nature of common-place? What is prayer? Is it not communion with God. The apostles had not lost their inspiration, as is evident by what they did. Verily, these men then had not lost their inspiration, or they never would have taken this course with the suppliant at the Beautiful gate of the Temple. They could work this miracle. Let that be taken as a proof of the continuance of their inspiration; and yet we see that, notwithstanding, they are going up like ordinary humble worshippers to pray in the temple. Beware of any inspiration that leads you away from apostolic practice. Your ambition may be easily excited, and you may not require a very expert tempter of the human mind to say to you that perhaps you may be a genius, that you need not submit to take upon you the yoke of religious custom. When such temptation seduces you, give it the lie. The law would seem to be that every great effort of human life should be followed by a religious exercise; every outgoing of the soul should have its compensatory movement in silent communion with God. After you have been striving arduously and valiantly in the fight, plunge into the bath, so to say, of Divine meditation and heavenly communion, and therein leave your weakness and recover your strength.

3. This incidental conversation with the poor lame beggar at the Beautiful gate of the Temple gives us some particulars about the apostles themselves, and those particulars are the more valuable because of the way in which they are introduced into the narrative.

I. IT IS PERFECTLY EVIDENT THAT HAVING ALL THINGS COMMON HAD NOT ENRICHED PETER AND JOHN. Apostolic communion was no priest's trick; it was no attempt to enrich the apostolate at the expense of the Christian public. "Silver and gold have we none." So much the better for them I Woe unto the apostle who spends one half of his life in getting silver and gold, and the other half in watching that they do not run away from him. What had they then? Divine energy, spiritual life, social sympathy, and hearts to bless those who needed benediction and assistance. The poverty of the apostles was in material substance only; and therefore it was no poverty at all. He is the poor man who has nothing but money. He is rich who has high ideals and noble sympathies, and who lives in the presence of God and in the service of truth. Have your riches in your mind, in your heart, in your thoughts, in your purposes, in your beneficent plans.

II. THIS ACTION SHOWS HOW POSSIBLE IT IS TO BE GIVING LESS THAN OTHERS, AND AT THE SAME TIME TO BE GIVING MORE. "Silver and gold have I none." "Then he could give nothing" would be the swift and shallow reasoning of those who read the surface only. "But such as I have give I thee." That is the giving that does not impoverish; the more given the more left. The sun has been giving his light for thousands of years, and yet he is as luminous as when he first looked out upon the darkness which he dispelled. Give mechanically, and you will weary of the exercise; but give spiritually, and you will increase your possessions by the very giving of your alms.

III. A MAN MAY PRAY NONE THE LESS PRAYERFULLY BECAUSE HE HAS AIDED SOME POOR CREATURE BEFORE HE ENTERED THE SACRED PLACE. We should have enjoyed the service many a time much more keenly if before coming to it we had made some sorrowful heart glad. That is the preparation for prayer. If you want to come .up at the time of the offering of the evening sacrifice with glowing, thankful hearts, ready to receive any communication God may make to them, spend the intervening hours in doing good to those who sit in solitary places. Then you will come, not in a spirit of criticism, but in a spirit of sympathy, and from the first note to the last there shall be a shining forth and revelation of the Divine presence.

IV. CHRISTIANITY NOW, AS THEN, MUST PROVE ITS DIVINITY BY ITS BENEFICENCE. "In the name of Jesus Christ of Nazareth, rise up and walk." Peter did not preach a sermon to the man. To the excited multitude he expounded the Scriptures; but when he came face to face with the man, he preached no sermon, except as the mention of the name of Jesus Christ of Nazareth is always a sermon, but bade him rise up and walk. Here is the sphere in which Christian argument may yet secure its highest triumph. Words can be answered by words, phrases beget phrases, and the easy trick of recrimination is the favourite amusement of mere controversialists; but a Church seeking out the lowly, helping the helpless, healing the sick, teaching the ignorant, standing by the cause of righteousness, defying the oppressor, and suffering and working for the right, is a Church whose beneficence is its noblest attribute, and whose character is the only vindication it requires.

(J. Parker, D. D.)

1. The man who has access to every means of mental and spiritual culture may think all the world as highly privileged as himself.

2. The healthy and prosperous family may forget that other households are afflicted and depressed. Look beyond your own sphere. You have not far to look; there is but a step between thee and the world which is either higher or lower than thine own. The lesson has a double application; the prosperous man is to look down that he may help; the unsuccessful man is to look up that he may hope.

I. THE SOCIAL SIDE of this incident.

1. We may be able to carry the cripple when we are unable to heal him. Do what you can. Human helplessness is a continual appeal to human power. There are secondary services in life. We cannot always do the great deed; nor can we always stand in the full light, that we may be seen of men. Sometimes we can only carry. We cannot restore.

2. The commonest minds, as well as the highest, have always associated the idea of charity with that of religion. This is right. This is a high compliment to any form of religion. See how it has been paid to Christianity above all! The theology that has no philanthropy is its own vain god.

3. Look at the compensations of the poorest life. The man was carried daily by friendly hands, and had the temple as his daily hope. The sun shines even on the poorest lot.

II. THE APOSTOLIC SIDE.

1. The apostles never attempted to do without public worship. Such worship has its distinct advantages.(1) Provocation of thought.(2) Development of sympathy.

2. They. never neglected human want in their anxiety to render Divine worship. Some people are one-sidedly religious.

3. They never attended even to physical necessities in their own name.Conclusion: The incident suggests two questions.

1. Are we too pious to be philanthropic?

2. Has the name of Jesus lost its power?

(J. Parker, D. D.)

I. THIS MIRACLE WAS TYPICAL OF THE CHURCH'S WORK, for it was a beggar that was healed, and this beggar lay helpless and hopeless at the very doors of the temple. The beggar typified humanity at large. He was laid, indeed, in a splendid position — before him was extended the magnificent panorama of hills which stood round about Jerusalem; above him rose the splendours of the building upon which the Herods had lavished the riches and wonders of their gorgeous conceptions but he was nothing the better for all this material grandeur till touched by the power which lay in the name of Jesus of Nazareth. And the beggar of the Beautiful gate was in all these respects the fittest object for St. Peter's earliest miracle, because he was exactly typical of mankind's state. Humanity, Jew and Gentile alike, lay at the very gate of God's temple of the universe. Men could discourse learnedly, too, concerning that sanctuary, and they could admire its beauteous proportions. Poets, philosophers, and wise men had treated of the temple of the universe in works which can never be surpassed, but all the while they lay outside its sacred precincts. They had no power to stand up and enter in, leaping, and walking, and praising God. This miracle of healing the beggar was typical of the Church's work again, because it was a beggar who thus received a blessing when the Church roused itself to the discharge of its great mission. Christianity is essentially the religion of the masses. Its Founder was a carpenter, and its earliest benediction pronounced the blessedness of those that are poor in spirit, and ever since the greatest triumphs of Christianity have been gained amongst the poor. Here, however, lies a danger. Its work in this direction must be done in no one-sided spirit. Christianity must never adopt the language or the tone of the mere agitator. A Christianity which triumphs through appeals to popular prejudices, and seeks a mere temporary advantage by riding on the crest of popular ignorance, is not the religion taught by Christ and His apostles. But yet, again, the conversion of this beggar was effected through his healing; and here we see a type of the Church's future work. The Church, then, as represented by the apostles, did not despise the body, or regard efforts of the bodily blessing beneath its dignity. Schools, hospitals, sanitary and medical science, the dwellings and amusements of the people, trade, commerce, all should be the care of the Church, and should be based on Christ's law, and carried out on Christian principles.

II. THIS MIRACLE WAS THE OCCASION OF ST. PETER'S TESTIMONY BOTH TO THE PEOPLE AND TO THEIR RULERS. His discourse has two distinct divisions. It sets forth, first, the claims, dignity, and nature of Christ, and then makes a personal appeal to the men of Jerusalem. St. Peter begins his sermon with an act of profound self-renunciation. When he saw the people running together, he said (ver. 12). The same spirit of renunciation appears at an earlier stage of the miracle (ver. 6). One point is at once manifest when St. Peter's conduct is compared with his Master's under similar circumstances. St. Peter acts as a delegate and a servant; Jesus Christ acted as a principal, a master — the Prince of Life. St. Peter's words teach another lesson. They are typical of the spirit which should ever animate the Christian preacher or teacher. They turn the attention of his hearers wholly away from himself, and exalt Christ Jesus alone. Earthly motives easily insinuate themselves in every man's heart, and when a man feels urged on to declare some unpleasant truth, or to raise a violent and determined opposition, he should search diligently, lest that while he imagines himself following a heavenly vision and obeying a Divine command, he should be only yielding to mere human suggestions of pride, or partisanship, or uncharitableness.

(G. T. Stokes, D. D.)

1. Love to God. The apostles were on their way to the temple.

2. Love of our neighbor. They regard the poor man with sympathy — John feeling, Peter helping.

II. THE PROPER MEANS which Christian care of the poor should employ. Silver and gold is not the chief concern. Alms quickly thrown to the poor costs little, and bears little fruit. But —

1. Personal and living intercourse with the poor. "Peter looked," etc.

2. Evangelical counsel and comfort from the Word of God. "Such as I have," etc.

III. THE PROPER RESULT in which Christian care for the poor should delight.

1. Bodily restoration — he could rise up and walk.

2. Spiritual health — he praised God.

(C. Gerok.)

I. IN THE LOOKS OF BOTH PARTIES. Peter looking on the lame man with sympathising love, ready to help and to heal; and the lame man, at the order of the apostle, regarding him and John steadfastly with a petitioning and hopeful spirit.

II. IN THEIR BELIEVING APPREHENSION OF JESUS. Peter speaking and commanding in the name of Jesus; and the lame man, also hopeful and susceptible, with his whole soul attaching himself to Jesus.

III. IN THEIR SPIRITUAL AND BODILY EXERTIONS. Peter stretching forth and taking the man by the right hand; and the man, with miraculous strength of will and muscle, lifting himself up. The name of Jesus, the person of Jesus, His grace and Divine saving power is the centre; in Him the souls meet, the men reach forth their hands, and find spiritual and bodily strength in giving and receiving.

(G. V. Lechler, D. D.)

(C. S. Robinson, D. D.)

     4948   hour
     7328   ceremonies
     8629   worship, times

Acts 3:1-10

     1416   miracles, nature of
     5285   cures
     8667   praise, examples

Acts 3:1-26

     7469   temple, Herod's

The Healing Power of the Name
'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.' --ACTS iii. 16. Peter said, 'Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?' eagerly disclaiming being anything else than a medium through which Another's power operated. Jesus Christ said, 'That ye may know that the Son of Man hath power on earth to forgive sins, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Servant of the Lord
'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.' --ACTS iii. 26. So ended Peter's bold address to the wondering crowd gathered in the Temple courts around him, with his companion John and the lame man whom they had healed. A glance at his words will show how extraordinarily outspoken and courageous they are. He charges home on his hearers the guilt of Christ's death, unfalteringly proclaims His Messiahship, bears witness …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

'Then Shall the Lame Man Leap as an Hart'
'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. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

'The Prince of Life'
'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.' --ACTS iii. 14, 15. This early sermon of Peter's, to the people, is marked by a comparative absence of the highest view of Christ's person and work. It is open to us to take one of two explanations of that fact. We may either say that the Apostle was but learning the full significance of the marvellous events that …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Watching the Horizon
"Thy Kingdom Come." "Thou art coming! We are waiting With a hope that cannot fail; Asking not the day or hour, Resting on Thy word of power, Anchored safe within the veil. Time appointed may be long, But the vision must be sure: Certainty shall make us strong, Joyful patience must endure. "O the joy to see Thee reigning, Thee, my own beloved Lord! Every tongue Thy name confessing, Worship, honour, glory, blessing, Brought to Thee with glad accord! Thee, my Master and my Friend, Vindicated and enthroned! …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Upon Our Lord's SermonOn the Mount
Discourse 1 "And seeing the multitudes, he went up into a mountain: And when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying, Blessed are the poor in spirit: For theirs is the kingdom of heaven. Blessed are they that mourn: For they shall be comforted." Matt. 5:1-4. 1. Our Lord had now "gone about all Galilee," (Matt. 4:23, ) beginning at the time "when John was cast into prison," (Matt. 4:12, ) not only "teaching in their synagogues, and preaching the gospel …
John Wesley—Sermons on Several Occasions

Apostolic Exhortation
It is noteworthy that Peter, in addressing this crowd, came at once to the very essence and bowels of his message. He did not beat the bush; he did not shoot his arrow far afield, but he hit the very centre of the target. He preached not merely the gospel of good news, but Christ, the person of Christ; Christ crucified--crucified by them, Christ risen, Christ glorified of his Father. Depend upon it, this is the very strength of the Christian ministry, when it is saturated with the name and person …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Gladden -- the Prince of Life
Washington Gladden, Congregational divine, was born at Pottsgrove, Pa., in 1836. After graduating at Williams College he was ordained pastor, and occupied pulpits in Brooklyn, Morrisania, N.Y., and Springfield, Mass., until 1882, when he assumed charge of the First Congregational Church of Columbus, Ohio. He has also occupied editorial positions, and has published many books on social and civil reform and the practical application of Christian truth to popular and common life. His style, whether …
Grenville Kleiser—The world's great sermons, Volume 8

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the …
William Paley—Evidences of Christianity

Thoughts Upon Worldly Riches. Sect. I.
HE that seriously considers the Constitution of the Christian Religion, observing the Excellency of its Doctrines, the Clearness of its Precepts, the Severity of its Threatnings, together with the Faithfulness of its Promises, and the Certainty of its Principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true Religion in the World, should notwithstanding be generally as wicked, debauched and …
William Beveridge—Private Thoughts Upon a Christian Life

Whether Christ's Resurrection Ought to have Been Manifested to All?
Objection 1: It would seem that Christ's Resurrection ought to have been manifested to all. For just as a public penalty is due for public sin, according to 1 Tim. 5:20: "Them that sin reprove before all," so is a public reward due for public merit. But, as Augustine says (Tract. civ in Joan.), "the glory of the Resurrection is the reward of the humility of the Passion." Therefore, since Christ's Passion was manifested to all while He suffered in public, it seems that the glory of the Resurrection …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Persecutors Knew who He Was?
Objection 1: It would seem that Christ's persecutors did know who He was. For it is written (Mat. 21:38) that the husbandmen seeing the son said within themselves: "This is the heir; come, let us kill him." On this Jerome remarks: "Our Lord proves most manifestly by these words that the rulers of the Jews crucified the Son of God, not from ignorance, but out of envy: for they understood that it was He to whom the Father says by the Prophet: 'Ask of Me, and I will give Thee the Gentiles for Thy inheritance.'" …
Saint Thomas Aquinas—Summa Theologica

Christ Rightly and Properly Said to have Merited Grace and Salvation for Us.
1. Christ not only the minister, but also the author and prince of salvation. Divine grace not obscured by this mode of expression. The merit of Christ not opposed to the mercy of God, but depends upon it. 2. The compatibility of the two proved by various passages of Scripture. 3. Christ by his obedience truly merited divine grace for us. 4. This grace obtained by the shedding of Christ's blood, and his obedience even unto death. 5. In this way he paid our ransom. 6. The presumptuous manner in which …
John Calvin—The Institutes of the Christian Religion

An Ox in the Congregation
Friday, July 10.--I rode to London and preached at Short's Gardens on "the name of Jesus Christ of Nazareth" [Acts 3:6]. Sunday, 12. While I was showing, at Charles' Square, what it is "to do justly, to love mercy, and to walk humbly with our God" [see Micah 6:8], a great shout began. Many of the rabble had brought an ox, which they were vehemently laboring to drive among the people. But their labor was in vain; for in spite of them all, he ran round and round, one way and the other, and at length …
John Wesley—The Journal of John Wesley

Christ Teaching by Miracles
We have seen how many valuable lessons our Saviour taught while on earth by the parables which he used. But we teach by our lives, as well as by our lips. It has passed into a proverb, and we all admit the truth of it, that "Actions speak louder than words." If our words and our actions contradict each other, people will believe our actions sooner than our words. But when both agree together, then the effect is very great. This was true with our blessed Lord. There was an entire agreement between …
Richard Newton—The Life of Jesus Christ for the Young

The "Times of Restitution" Can be Ushered in Only by the Second Advent of Christ.
"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; And He shall send Jesus Christ, which before was preached unto you: 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" (Acts 3:19-21). The "Times of Restitution" here promised to Israel on the condition of their national repentance is one of the names …
Arthur W. Pink—The Redeemer's Return

Christ and Pilate: the True King and his Counterfeit
'And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate. 2. And Pilate asked Him, Art Thou the King of the Jews? And He answering said unto him, Thou sayest it. 3. And the chief priests accused Him of many things: but He answered nothing. 4. And Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. 6. But Jesus yet …
Alexander Maclaren—Expositions of Holy Scripture

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of …
John William Burgon—Inspiration and Interpretation

Some Surprising Results of the Break.
The Surprised Jew: a clash of wills--thousands of believing Jews--the church displacing kingdom--two-fold division of men formerly--now three-fold--church different in organization from kingdom--the Baptist puzzled--Jesus did not fill out Hebrew prophecy--two characteristics, personal and official--personal details fulfilled--official not because of rejection--out of situation grew four gospels--Mark--Matthew's the gap gospel--Paul's audiences--Luke's gospel--these three tell of rejection mainly--John's …
S. D. Gordon—Quiet Talks about Jesus

Wilt Thou be Made Whole?
"Jesus saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man to put me into the pool. Jesus saith unto him, Rise and walk. Immediately the man was made whole, and walked."--JOHN v. 6-9. "Peter said, In the name of Jesus Christ of Nazareth, rise up and walk.... The faith which is by Him hath given this man this perfect soundness in the presence of you all."--ACTS iii. 6, 16. "Peter said, AEneas, Jesus Christ maketh thee whole: arise. And he arose immediately."--ACTS …
Andrew Murray—The Ministry of Intercession

The Disciple, -- Master, what is the Real Meaning of Service? is it that We...
The Disciple,--Master, what is the real meaning of service? Is it that we serve the Creator and then His creatures for His sake? Is the help of man, who is after all but a mere worm, of any value to God in caring for His great family, or does God stand in need of the help of man in protecting or preserving any of His creatures? The Master,--1. Service means the activity of the spiritual life and is the natural offering prompted by love. God, who is Love, is ever active in the care of His creation, …
Sadhu Sundar Singh—At The Master's Feet