The Book of Acts
Lesson Number 13
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
THE HEALING OF THE LAME MAN
“ 3:11 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who seeing Peter and John about to go into the temple asked an alms. 4 And Peter, fastening his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. 6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. 8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God: 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.” (Acts 3:1-11)
INTRODUCTION
In the process of honoring and serving God, Peter and John confront a man who has been lame from birth. The man, who is a beggar, does not know these two apostles, or that they are representatives of Christ. He obviously concludes that if they are going to the Temple at the hour of prayer, they are kindly disposed to the needy, as are others who will confront him here. The discernment required for Divine assistance will be on the part of Peter and John. Their perception of the circumstance, their gift, and their faith will determine the outcome of this confrontation. The consequence of the incident confirms that it was driven by Divine purpose, not mere human need, and was primarily for the glory of God.
In His first message, Jesus confirmed that the heavenly Kingdom is not driven by human need, and that there is no satisfying earthly rationale for His working. You will recall that He said there were “many widows in Israel,” but God sent the prophet to a Gentile widow, who herself was sustained with Elijah during a grievous famine. He also said that “many lepers were in Israel in the time of Elisha the prophet; and none of them was cleansed, saving Naaman the Syrian” – a Gentile (Luke 4:24-27). These Israelite widows and lepers were among God’s own chosen people, yet, in these two cases, the Lord chose to bestow His favor upon Gentiles. His Kingdom is not driven by human need – and there are other factors to consider.
THE REASON FOR DIVINE ACTIVITY
The reason for Divine activity is sometimes associated with the will and word of holy men (as Moses – Ex 32:31-34), but it is not driven, or governed by that means. There is a high and holy purpose that ultimately determines what God does. Further, it is the reconciling work of Christ that causes that work to be done in a righteous manner. It is the awareness of this circumstance that moved men to say, “It is the Lord: let Him do what seemeth Him good” (1 Sam 3:18), “The will of the Lord be done” (Acts 21:14), and “let Him do to me as seemeth good to Him” (1 Sam 15:26).
It represents a significant leap forward when the individual is brought to a productive awareness of the fact that the kingdom is the Lord’s, and He is the Governor among the nations” – including our own nation (Psa 22:28). As long as men are taught that they plot their own earthly future by what they say and do, they will not give themselves wholly to the Lord. They will view their own purposes and condition as primary, and will consider God as the means of implementing their own desires. This is not a pleasing posture for men to hold before God, and yet it is being heavily promoted throughout the land.
It is necessary to say these things because our text deals with the healing of a single man in the whole of Jerusalem. We know this was not the only sick person around Jerusalem, for later we read, “There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one” (Acts 5:16). The reason for this healing, therefore, cannot be merely that the man was infirm. This matter was driven by the will of God, and His glory was the primary objective of it all. This will become more clear as we witness the significance of this man’s man healing from our text through the twenty-second verse of the fourth chapter.
DUMBED DOWN LANGUAGE
I am compelled to say a word about the current dumbing down of language, so that words no longer appear to have the significance given to them by the Holy Spirit. There are a number of special words throughout the book of Acts that speak of heightened awareness and impressions. We will confront some of them in this text. It is important that we perceive them as they are intended to be understood. A sampling of the kind of words to which I refer follows.
➪ “Confounded” (2:6). Other translations include confused, NKJV and bewildered. NASB
➪ “Amazed” (2:7a,12). Other translations include wondered, GENEVA stunned, GWN and baffled. NET
➪ “Marveled” (Acts 2:7b). Other translations include astonished, NRSV and wondered. RSV
➪ “Rejoice” (2:26a). Other translations include glad, NASB and cheered. YLT
➪ “Glad” (2:26b). Other translations include exulted, NASB rejoices, NIV and full of joy. BBE
➪ “Full of joy” (2:28). Other translations include full of gladness, NASB and complete joy. GWN
➪ “Pricked in their heart” (2:37). Other translations include cut to the heart, NKJV pierced to the heart, NASB hearts were troubled, BBE deeply upset, GWN acutely distressed. NET
➪ “Gladly received” (2:41). Other translations include received, NASB accepted, NIV welcomed, NRSV gave hearing, BBE and readily received. MRD
➪ “Fear” (2:43). Other translations include a sense of awe, NASB filled with awe, NIV awe, NRSV feeling of fear. GWN
➪ “Gladness” (2:46a). Other translations include joy, BBE joyful, GWN and rejoicing. MRD
➪ “Singleness” (2:46b). Other translations include simplicity, NKJV one mind, NASB sincere, NIV and generous. NRSV
➪ “Praising” (3:9). Other translations include laud. TNT
➪ “Wonder” (3:10a). Other translations include awe, CSB amazed, GENEVA amazed, GWN and amazement. NAB
➪ “Amazement” (3:10b). Other translations include surprise, BBE astonishment, CSB sore astonied, GENEVA stunned, GWN admiration, MRD and perplexed. NJB
➪ “Greatly wondering” (3:11). Other translations include greatly amazed, NKJV full of amazement, NASB astonished, NIV utterly astonished, NRSV and astounded. RSV
➪ “Marvel” (3:12). Other translations include surprise you, NIV wonder, NRSV greatly surprised, BBE astonished ,DARBY and amazed. GWN
All of these words presume the centrality of God’s work, and a focus upon what He is doing. They describe emotions and responses that are focused and single. However, if the language of a people has been reduced to expressions that are limited to known experiences, and require little genuine contemplation, the reflection of that language in Scripture will rob it of its power. Let me be more specific, when words like “awe,” “amazed,” “exciting,” and “awesome” are considered within the context of sports, entertainment, and ordinary worldly experiences, what possible significance will be seen in them when they occur in Scripture? When men are “amazed” at athletic ability, or eat “awesome” hamburgers, or “marvel” at a roller-coaster ride, what will they possibly think when they read in Scripture of people “marveling,” or being “amazed?”
Using Proper words
What is even worse, when men take it upon themselves to put the Scriptures into the dumbed-down language of an alienated society, they rob the people, and may actually misrepresent the Lord. There are certain “words” that are pivotal in Scripture. These are words into which Divine concepts are poured. Scripture refers to them as words “which the Holy Spirit teaches” NKJV (1 Cor 2:13). This are not thoughts that the Spirit teaches, but “words!” They are not ideas, but “words!” The Greek expression for “words” is lo,goij (log-ois). It refers to spoken or written expression that embodies a conception of an idea. Its lexical meaning is “a word which, uttered by the living voice, embodies a conception of an idea . . . a distinct word, intelligible speech” THAYER and “of speaking, but always with rational content.” FRIBERG When one perceives the criticality of knowing the mind of the Lord, “words” are perceived as absolutely important. Ponder the things with which “words” are associated: prophecy, commandments, reports, a message, a declaration, a statement, and the Gospel of Christ – to name a few.
The Corinthian text cited above refers to words “which the Holy Spirit teaches.” Paul affirms these were the words he employed to communicate “the things that are freely given to us of God” (1 Cor 2:12). He maintained that by employing words driven by the wisdom of men, the preaching of the cross was rendered ineffective (1 Cor 1:17). He contrasted “enticing words of man’s wisdom” with the “demonstration of the Spirit and of power” (1 Cor 2:4). There is such a thing as “wholesome words” – words that are not sickly with worldly wisdom, or that tend to enticement (1 Tim 6:3). Further, when a person speaks for God, his speaking is to have “the form” [or pattern NKJV] “of sound words” – that is, spiritually healthy words that convey the mind of the Lord.
When men, seeking to reduce Scripture to the language of the street, impose their own wisdom upon the Word of God, they are actually chiseling away its power and effectiveness. Paul clearly states this when he writes, “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect” (1 Cor 1:17). Again he writes, “And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God” (1 Cor 2:4-5).
This reduction of the power of Scriptural words is done in at least two ways.
➪ The first is by substituting what is conceived to be parallel words. Often then is done because there is not an equivalent word in the language of the people, so a parallel word is sought. The action taken by early citizens of our country is far better. They shaped the language of the people around Scripture itself – as the Hebrews did with their language, the “Hebrew tongue” (John 5:2; Acts 21:40; 22:2; 26:14).
➪ The second is to allow the society to change the meaning of the word, so that it no longer carries the idea that Scripture intends. Thus words like “believe,” “faith,” “repentance,” “justify,” etc, become watered down in the minds of the people. This leads to attaching little or no significance to the text of Scripture in which they are found. Pertaining to our text, this would include words like “praising,” “wonder,” and“amazement.”
Our text will use words to describe the effect of the works of God upon men. It is essential that we view those words as they have been intended to be viewed. The witness of the working of God cannot possibly work ordinary effects upon men, for the works themselves are not ordinary. If we do not see this text properly, perceiving human responses as unique and extraordinary, the text will have no power in us, but will appear to be nothing more than an historical account. In our thinking, it will be reduced to nothing more that a record events wholly unrelated to us.
PETER AND JOHN GO INTO THE TEMPLE
“ 3:1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.”
Unlike Western civilization, the life of God’s people was built around their religion – or the expression of their commitment to God. This was true in Judaism as well. Key events were identified by their relationship to God, rather than mere self-indulgence. When those with faith considered life, and what was essential to it, they thought altogether differently that the average American Christian. Activities having to do directly with the Lord were not put on the back burner of life. This is particularly noteworthy when we consider the followers of Jesus, for procedural concerns and religious habits receive very little attention in the words of Jesus or apostolic doctrine. Yet, salvation so impacted their lives that their commitment to the Lord was very obvious in their conduct.
PETER AND JOHN WENT UP TOGETHER INTO THE TEMPLE
“Now Peter and John went up together into the temple . . .” Other versions read, “were going up to the temple,” NASB “were going up together to the temple complex,” CSB “were going to the temple courtyard,” GWN “went to the temple,” NLT “were going at the same time to the temple,” YLT and “were on their way up to the temple.” WILLIAMS
From the very outset, Peter and John were found together (Acts 3:1,3,11; 4:13,19; 8:14,25). Even prior to their calling to the apostleship, they were in business together (Luke 5:10). They were also part of the inner circle of disciples, which also included James (Matt 17:1; Mk 5:37; Mk 14:33). When Jesus was arrested and taken to the palace of Caiaphas, these were the only two disciples who followed Him (John 18:15). After Jesus was buried, upon hearing His body was not in the tomb, it was Peter and John that ran to the tomb (John 20:3-4). Following His resurrection, when Jesus caused the disciples to catch a great host of fish, John told Peter it was the Lord (John 21:7).
From this we learn that those who walk together with Jesus are more prone to prefer one another’s company. This is because Jesus draws those who walk with Him together, so that they come to prefer one another. This is actually the secret of unity, which appears so difficult for the Christian world. The reason professed believers are not close to one another is because closeness to Christ Himself is not common among them. That is why oneness is referred to as “the unity of the faith” (Eph 4:13) and “the unity of the Spirit” (Eph 4:3) – both of which are realized in fellowship with Jesus Christ.
“Into the Temple”
Admittedly, it is difficult for some to understand why these men went into the Temple. There is no record of Gentile believers returning to the temples of their former gods. Why did the early disciples go daily to the Temple (Lk 24:53; 2:46; 5:20,25,42)?
First, there were holy associations with the Temple. Jesus had referred to it as “My Father’s house” (John 2:16), “My house,” and “house of prayer” (Matt 21:13). Particularly during the last phase of His ministry, He Himself had taught there every day (Lk 21:37). Think of the names by which the Temple was called.
➪ “Temple of the Lord” (2 Kgs 11:10).
➪ “Holy Temple” (Psa 79:1).
➪ “Holy House” (1 Chron 29:3).
➪ “House of God” (2 Chron 23:9).
➪ “House of the Lord” (2 Chron 23:5).
➪ “House of the God of Jacob” (Isa 2:3).
➪ “House of My Glory” (Isa 60:7).
➪ “House of Sacrifice” (2 Chron 7:12).
➪ “House of Their Sanctuary” (2 Chron 36:17).
➪ “Holy and Beautiful House” (Isa 64:11).
➪ “Palace” (1 Chron 29:1).
➪ “Sanctuary” (2 Chron 20:8).
The point here is that the Temple was associated with God Himself, and, through Christ, the people had been reconciled to God. While it is true that the Temple would no longer be the center of devotion to God, the fact that His name and glory were associated with it made it a most suitable place for meeting. The religion, or outward expression, of the faith of those early saints was not driven by rules, but by faith – and faith connected with what the Temple stood for.
One other consideration is that devout people came to the Temple. Now, within the framework of a conscience toward God, these people would hear the good news of the Gospel. The outcome of this hearing will justify the propriety of the apostles and early believers going to the Temple. As Jesus would say, “But wisdom is justified of all her children” (Luke 7:35). That is, those who walk in godly wisdom confirm its worth.
AT THE HOUR OF PRAYER
“ . . . at the hour of prayer, being the ninth hour.” Other versions read, “at the ninth hour, the hour of prayer,” NIV “at the hour of prayer, at three o’clock in the afternoon,” NRSV “at the ninth hour of prayer,” DOUAY “for the three o’clock prayer,” GWN “at the time of prayer, being the ninth hour,” MRD “for the prayers at the ninth hour,” NJB and “to take part in the three o’clock daily prayer meeting.” LIVING
There were apparently three hours of prayer in Jewish life. David refers to such a practice: “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Psa 55:17). We understand the evening prayer to have taken place at the ninth hour (3 o’clock PM), the prayer at noon at the sixth hour (12:00 PM), and the morning prayer at the third hour (9 o’clock). Even when he was a captive in Babylon, Daniel prayed three times a day: “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Dan 6:10,13). Somewhere between ten to fifteen years after Pentecost, Peter is said to have prayed “about the sixth hour” (Acts 10:9). This was reckoning the day as twelve hours in length (John 11:9), and no part of it was wholly without prayer and supplication to God. That is the manner of life that was cultured in the people God called unto Himself. Sensitive souls were made acutely aware of their dependence upon the Lord. Thus men were taught to associate the beginning of the day with God – when the sun was in the process of rising to its appointed rule over the day. The time of the day when the sun had risen to its meridian, or apex, was also associated with the Lord. The time when the day began to conclude was equally a time during which the people exercised a consciousness toward the Lord.
Each of these periods constituted an hour that was devoted to prayer. Thus, every day, devout Jews consecrated three hours to prayer – 25% of the time of light, and 12-½% of the entire day of twenty-four hours. All of this was done under the shadowy administration of the Law – a time that lacked the clarity that is now realized in Christ Jesus. During the Law, the people were taught to begin and end the day with God in mind. Therefore every day there was a morning and an evening sacrifice (Ex 29:38; Num 28:3-4; 2 Chron 31:3).
A legalist might imagine that God had laid down a law that men ought to pray three times a day. However, no such law can be found. In fact, the Law itself contained not so much as one word about prayer. Also, the words “prayer” and “supplication” do not occur a single time in Exodus through Deuteronomy of the King James Version, New King James Version, Revised Standard, or New Revised Standard Bibles. The word “prayer” occurs once in the NIV (Ex 9:29 – “I will spread out my hands in prayer to God” (other versions “in prayer,” reading “spread out my hands” ). The word “entreat,” in its varied forms, and when referring to pleading with God, occurs eight times in Exodus through Deuteronomy – all of them pertain to Pharaoh, his request that Moses plead with God for him, and the actual prayers Moses offered KJV (Ex 8:8,9,28,29,30; 9:28; 10:17,18). The NKJV has six references to that occasion, and also employs the word “entreat” in its varied forms (Ex 8:8,29,30; 9:28; 10:17,18). The NASB has three references to this word (Ex 8:8,9; 32:11). The NIV contains no references to it. The NRSV has one usage (Deut 3:23) – other versions use the word “besought,” KJV and “pleaded.” NKJV
However, the Law itself contained no commandment to pray. There is no directive requiring the people to “call upon the name of the Lord.” In the Law, there is not even a commandment for the people to “seek” the Lord! There is a promise that the people will find the Lord when they seek for Him with their “whole heart,” but there is no commandment that requires that they do so.
This, of course, dashes to the ground the erroneous teaching that one can only offer to God what he has commanded. Those who say it is not lawful to use musical instruments in praise to God affirm this mythical law of prohibition, referring to it as “the law of silence,” or “the law of exclusion.” How will such people explain Peter and John going up to the Temple at the “hour of prayer?”
Peter and John were not compelled by Law to go into the Temple at the hour of prayer. Their faith in the Lord, love for Him, and conscious dependence upon Him drew them into this activity. Their lives centered in the God identified with the Temple. They were also desirous to proclaim the good news of Christ’s enthronement, as will be confirmed in the events that followed.
The newness of life, realized in the outpouring of the Holy Spirit upon them, had heightened their awareness of God Himself, His exalted Son, and their access to heaven. That is not what new life ought to do, but what it DOES do!
A CERTAIN LAME MAN SEES PETER AND JOHN
“ 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.”
This is the record of one of the Great epochs of Scripture. It drew the attention of both men and angels. The effects of this encounter are recorded in the next one hundred and five verses (3:1-6:42). I do want to draw your attention to the fact that this all took place while Peter and John were serving God – not indirectly, but directly. I am persuaded that many people are used very little, or perhaps not at all, by God because they are never close enough to Him. Choosing to live on the periphery of spiritual life, they become dull of hearing, their hearts become calloused, and they fail to see opportunities around them in which God can receive glory. It is a tragic circumstance, indeed.
A CERTAIN LAME MAN
“And a certain man . . . ” Other versions read, “a man.” NIV
The presence of this man is, indeed, a most interesting phenomenon. It is not coincidence that this man is positioned by the Temple gate precisely when Peter and John are entering into the same gate. This is a classic example of the providence of the Lord – how He works to produce circumstances that will result in his glory. It is written that “Man’s goings are of the Lord” (Prov 20:24). That is, God is at work among the sons of men for His own glory. As for Peter and John, their steps were being “ordered by the Lord” (Psa 37:23). The lame man was being positioned by God for His own glory, for “the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer 10:23).
It is written that God is “working salvation in the midst of the earth” (Psa 74:12). Here is an example of some of the ways in which this is being done. Some men bring a lame man to the Temple, arriving at precisely the same time and place as Peter and John – the ninth hour at the Gate Beautiful. This is made all the more remarkable when we consider that historians say Herod’s Temple had eight gates, and possibly ten. Statistically, how likely is it that Peter and John would arrive and enter at this gate precisely when the lame man had been placed there?
All of this is included in God “working salvation in the midst of the earth.” It is an example of what is involved in the drawing power of God (John 6:44). We also see in this something of how God works “all things” together for good to them who love Him (Rom 8:28). The Lord can direct the steps of men, so that Peter and John arrive at the appointed place at the right time (Prov 21:29). This incident provides a small glimpse of the involvements of all things being “of Him, and through Him, and to Him” (Rom 11:36).
The Example of Jesus
The Kingdom of God is not run by happenstance, nor is it governed by circumstance. That is, it is not that the people of God go here and there, confronting random and disorderly circumstances, and responding as they deem most appropriate. It is true that on the surface, it might appear as though that is the way it is. However, we have the manner of the Kingdom lived out in the Person of Christ when He walked among men. He provided an explanation of the effective works He wrought. “I must work the works of Him that sent Me, while it is day:” (John 9:4). “ . . . the Father that dwelleth in Me, He doeth the works” (John 14:10). “The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise” (John 5:19).
While the effectiveness of Christ’s work among men was owing to His power, it was even more because He was in the will of His Father. Jesus never operated independently of the Father, or was moved by a mere human assessment of circumstances. For example, there were many blind people in Israel, yet Jesus spoke of a specific blind man as being blind “that the works of God should be made manifest in him” (John 9:3). He gave the same assessment of the seemingly terminal sickness of Lazarus, whom He would raise from the dead: “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby” (John 11:4).
Men may view this as fate, saying that there really is no point to doing good, for everything will automatically work out for the glory of God. But this is faulty reasoning, and not befitting of any person who has faith. This is not the way Jesus thought. Even as a young boy, He saw the necessity of personal and willing involvement in the will of His Father: “I must be about My Father’s business” (Lk 2:49). Once, when He was alone with His disciples, he told them, “I must preach the kingdom of God to other cities also: for therefore am I sent” (Luke 4:43). Another time He sent word to Herod, saying, “Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected” (Luke 13:32).
Jesus did not live casually, walking about and waiting for the Father to move Him, jarring Him out of the normalities of life. It is true that some of His professed followers live in such a manner. However, their ways are a distortion of spiritual life, and not life itself. Jesus moved about in a state of spiritual alertness and commitment. That is why he could say, “I do always those things that please Him.” In fact, He said that is why the Father had not left Him alone (John 8:29).
Assessing Effective Works
Proper assessments can only be formed in the high spiritual altitude of the “heavenly places.” When the real work of God is done through men, it is not because they have prevailed upon God to work in their behalf. Men might reason it was because the individual had a strong and consistent faith, and therefore the Lord yielded to his desires. Is that a proper assessment of effective work? I understand there is a sense in which this is true, for “all things are possible to him that believeth” (Mk 9:23). However, our understanding of that statement must not be childish, as though the will of God ever was put into action because of the will of man.
Currently (2006), it is being taught in certain Christian circles that God cannot work on earth until He has a request from men – that He is only moved when men of faith move Him to do so. If this is the case, how do we account for the cessation of the building of the tower of Babel and the scattering of the people (Gen 11:11:7-8)? And what of the destruction of Sodom and Gomorrah? Who moved the Lord to do that (Gen 18:21)? What man on earth constrained the Lord to do this? Also, precisely who was it that moved the Lord to provide Elijah bread and flesh by means of ravens (1 Kgs 17:4-5)? What of the resurrection of Christ? Who requested that (Acts 13:30).
There is no need to speculate on this matter. The manner of the Kingdom was lived out in the Person of Jesus Christ. Jesus never did say the Father did His [Jesus’] will, but that He did the Father’s will. With great poignancy He declared, “I do always those things that please Him” (John 8:29) – NOT “He always does what pleases me!” Jesus said His “meat” was to “do the will of Him that sent Me” (John 4:34). He clearly declared, “I seek not Mine own will, but the will of the Father which hath sent Me” (John 5:30). Again He affirmed, “For I came down from heaven, not to do Mine own will, but the will of Him that sent Me” (John 6:38).
Is it really possibly to harmonize such an approach to living with statements like, “What is your dream? What do you want God to do for you?” I understand that Jesus twice asked people what they wanted Him to do. One request was turned down because, Jesus sad, “Ye know not what ye ask” (Matt 10:36-38). The other request was granted because of the person’s faith (Matt 10:51-52). What was the difference between these two requests? One was in the will of God, and one was not. One was prompted by faith, and one was not.
When a Jesus is preached that earnestly desires to give people what they want, “another Jesus” is being declared. Jesus has not been exalted to give people what they want, but to grant “the things which God hath prepared for them that love Him” (1 Cor 2:9). It is true that the real people of God desire these things, but that is not the basic reason for them receiving them.
So, What Am I Saying?
All of this may appear to have little to do with our text. What I am saying is that what follows was the result of Peter and John being in the heart of the “good and acceptable, and perfect will of God” (Rom 12:2). They had yielded their bodies as a “living sacrifice to God,” abandoning their will in favor of embracing the will of the Lord. Thus they were able to walk in the works for which they were created in Christ Jesus. As it is written, “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph 2:10).
One Other Factor
In further consideration of this event, keep in mind that this is after the devil has been cast into the earth, coming down “with great wrath, for he knoweth he hath but a short time.” Men are warned of the danger that this creates for them: “Woe to the inhabiters of the earth and of the sea! For the devil is come down unto you!” (Rev 12:12). However, his presence and influence present no difficulty to the King of kings and Lord of lords. Even though Satan was, so to speak, on a rampage, seeking to destroy the people of God, the circumstance of our text will be carried out just as though the devil did not even exist – even though Satan’s presence and intentions were very real.
LAME FROM HIS MOTHER’S WOMB
“ . . . lame from his mother's womb . . . ” Other versions read, “crippled from birth,” NIV “lame from birth,” NRSV “from birth had no power in his legs,” BBE “cripple from his mother’s womb,” GENEVA and “who had been crippled all his life. He couldn’t walk.” IE
Here is a hopeless case. The man had never been able to walk – from the day he was born, his legs were defective. There was, then, nothing at all to start with – no natural aptitude that had ceased, no latent ability that merely needed to be strengthened.
In this we have a most vivid picture of salvation. Although it is not fashionable in many circles to speak of man’s fallen state, the Word of the Lord addresses the matter with unquestionable clarity. Men have chosen to speak of natural human goodness, the age of accountability, free will, and the volitional capacity of men. However, these subjects are never brought up in Scripture – there is no doctrinal presentation of them. Of course, that is why men have had to develop systematic theologies concerning them. A few texts that address this matter will suffice to confirm this man – lame from his mother’s womb – is an accurate depiction of fallen humanity.
➪ “And the LORD smelled a sweet savor; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done” (Gen 8:21).
➪ “The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one” (Psa 14:2-3).
➪ “Behold, I was shapen in iniquity, and in sin did my mother conceive me” (Psa 51:5).
➪ “And enter not into judgment with thy servant: for in Thy sight shall no man living be justified” (Psa 143:2).
➪ “Who can say, I have made my heart clean, I am pure from my sin?” (Prov 20:9).
➪ “For there is not a just man upon earth, that doeth good, and sinneth not” (Eccl 7:20).
➪ “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Rom 3:10-12).
➪ “And you hath he quickened, who were dead in trespasses and sins” (Eph 2:1).
➪ “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph 2:12).
This condition is why we have to be delivered (Gal 1:4; Col 1:13; 1 Thess 1:10; Heb 2:15), raised (Eph 2:6), begotten (1 Pet 1:3; 1 John 5:1,18), born again (John 3:,7; 1 Pet 1:23), saved (2 Tim 1:9; Tit 3:5), regenerated (Tit 3:5), and quickened (Eph 2:1,5; Col 2;13). If there were any vestiges of goodness within men, none of these Divine activities would be required. In such a case, all that would be needed is some help, assistance, and additional strength. Of course, it can be argued that if any assistance in any form is absolutely required, then without that assistance recovery is impossible. At any rate, this man – lame from birth – is a precise portrayal of the natural condition of all men – without exception.
CARRIED AND LAID DAILY AT THE GATE
“ . . . was carried, whom they laid daily at the gate of the temple which is called Beautiful . . . ” Other versions read, “was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful,” NASB “was being carried to the temple gate called Beautiful,” NIV “was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate,” NRSV “was taken there every day, and put down at the door of the Temple which is named Beautiful,” BBE and “was being carried along, who was laid each day at that gate of the temple [which is] called Beautiful.” AMPLIFIED
We are not certain which of the eight gates (Josephus says there were ten) leading into the temple complex was called “Beautiful.” Several believe it was the gated commonly called Nicanor, which led from the court of the Gentiles to the court of the women. Others feel it was the gate called Susan, which was the gate at the eastern entrance of the Temple. Its proxity to Solomon’s Court, which is later mentioned, makes this very probable. It is reported that this gate was massive, and of a most splendid appearance, being made of Corinthian brass. Josephus, Jewish Wars, bk 5, chap 5, sec 3 We assume the man was placed there because it was a heavily traveled area.
We will learn that he had been lame all of his life, and was over forty years old (Acts 4:22). How long he had been brought to the gate we do know. However, when we consider that the Lord Jesus had been in the Temple less than two months earlier, going there every day (Matt 26:55; Lk 22:53), it is highly likely that this man had seen Jesus. However, in all of His visits to the Temple, Jesus had not healed this man. Further, when Jesus sent out the twelve, and later the seventy, telling them to heal the sick, neither had they healed him. It is apparent that the Divine arrangement was for this man to be healed by Peter on this day. This will be confirmed by the remarkable events that follow.
TO ASK ALMS
“ . . . to ask alms of them that entered into the temple . . . ” Other versions read, “in order to beg alms of those who were entering the temple,” NASB “to beg from those entering into the temple courts,” NIV “requesting money from those who went into the Temple,” BBE “There he would beg for handouts from people going into the courtyard,” GWN “so that he could beg from the people going in,” NLT “to ask a kindness from those entering into the temple,” YLT and “so that he might beg for charitable gifts from those who entered the temple.” AMPLIFIED
“Alms” are compassionate gifts, or gifts of charity. To this very day, the word “charity” is often equated with helping the needy. “Alms” are donations given out a sense of pity. Jesus said to give “alms” without trying to gain attention (Matt 6:1-4). He also said, “give alms of such things as ye have” (Lk 11:41; 12:33). Cornelius was a Gentile who was noted in heaven for giving “much alms to the people” (Acts 10:2,31). Paul was noted for bringing “alms” to his needy brethren (Acts 24:17). Dorcas was known for her “almsdeeds” (Acts 9:36). This man, therefore, unable to help himself, was relying on the kindness of people as taught by the law, and confirmed by Jesus.
If, as some modern day teachers allege, poverty is a “curse of the law,” then this man was under a Divine curse. Of course, the Scripture does not say poverty is the curse of the Law. It rather defines that curse in this manner: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal 3:10). The “curse” is not what the people were in this world, but what they were before God. That is, they were not righteous in his eyes. If poverty is a curse of the Law, then Asaph was right in being envious of the wicked who were prospering, for such would not have been under the curse (Psa 73:3). Of course, such thinking does nothing more than reveal a covetous heart and a confused mind.
There are several beggars mentioned in Scripture: Bartimaeus (Mk 10:46), Lazarus (Lk 16:20), the man in our text (Acts 3:2), and a blind man who was born blind (John 9:8). None of them were rebuked for being beggars, even though their state certainly was not an enviable one. Under the Law, men were to be merciful to the poor, not rebuke them for being poor (Ex 22:-27; 23:11; Lev 19:9,10; 23:22; ; 25:25-28, 35-43; Deut 14:28-29; 15:2–14; 24:12-21; 26:12-13). Jesus said to “give” to such people (Matt 5:42; 19:21; Lk 11:41). The apostles said to “remember the poor” (Gal 2:10). No person of God ever told men to rebuke the poor or consider their poverty to be a sign of them being cursed.
Admittedly, this was a humbling experience – to have to beg for sustenance. It was not a sanctified experience, but one that was required because of his condition.
What About Psalm 37?
An objection may be raised to the legitimacy of begging by siting the thirty-seventh Psalm: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (Psa 37:25). Does this mean that if a person is reduced to begging, they have been “forsaken” by God? First, the Psalm does not say the “righteous” had not been seen begging bread, but their “seed.” Second, Jesus Himself spoke of Lazarus, who was “a certain beggar,” and of his happy state after he died (Lk 16:20-22). He was an exception to the general state of the righteous, but he is mentioned to show the worst circumstances in this world are only temporary, and the godly who pass through them will be richly compensated on the other side.
SEEING PETER AND JOHN
“Who seeing Peter and John about to go into the temple asked an alms.” Other versions read, “And when he saw Peter and John about to go into the temple, he began asking to receive alms,” NASB “When he saw Peter and John about to enter, he asked them for money,” NIV “He then, seeing Peter and John going into the Temple, made a request to them,” BBE “When he saw Peter and John about to enter the temple complex, he asked for help,” CSB “When the man saw that Peter and John were about to go into the courtyard, he asked them for a handout,” GWN “When this man saw Peter and John on their way into the Temple he begged from them,” NJB “who, having seen Peter and John about to go into the temple, was begging to receive a kindness,” YLT “When he saw Peter and John about to go in, he began to ask them for money,” IE “When he saw Peter and John were about to go into the temple, he asked them to give him something,” ISV and “So when he saw Peter and John about to go into the temple, he asked them to give him a gift.” AMPLIFIED
Notice that it does not appear Peter and John took special note of him as they were entering. Whether this was the case or not, we do not know. The point to be seen in this text is that this was one of those “ordained” works in which Peter and John were to walk (Eph 2:10). They were busy about their Father’s business, and thus the opportunity will be made evident to them, and they will know what to do.
It is interesting that this crippled beggar associated the people entering into the Temple with kindness and consideration. After all, the Law had instructed the people to make provisions for the poor in the reaping of their own fields (Ex 23:11; Lev 19:9). However, those who were reduced to poverty were also to give what they could to the Lord. They were not exempted from giving, although they were allowed to give a lesser amount (Ex 30:15; Lev 5:7; 14:21).
For this man, it was a glad day when he saw Peter and John! I do not doubt that for the rest of his life he recalled this wonderful day when, at three o’clock in the afternoon, when he was begging as usual, he saw Peter and John. In a few moments, his life would be turned around.
I have often pondered how close the most adequate people are to poverty and begging. A depression, a flood, a war, a famine, thieves and robbers – the possessions of every person can be quickly brought to nothing. A hurricane, a Tsunami wave, a sudden war, and all can be lost. That is not even to mention business collapses, the plundering of retirement funds, a sudden extended illness, etc. Let us give thanks for our daily provisions.
“ LOOK ON US!”
“ 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.”
Peter and John were entering the Temple at the hour of prayer, and yet they were not insensitive of their surroundings.
FASTENING HIS EYES UPON HIM
“And Peter, fastening his eyes upon him with John . . .” Other versions read, “fixing his eyes on him,” NKJV “fixed his gaze upon him,” NASB “looked straight at him,” NIV “looked intently at him,” NRSV “directed his gaze at him,” RSV “looking steadfastly upon him,” DARBY “earnestly beholding him,” GENEVA “looked directly at him,” NET “having looked steadfastly toward him with John,” YLT “looked him straight in the eye,” ISV “directed his gaze intently at him,” AMPLIFIED and “Peter looked intently at the man and so did John.” PHILLIPS
Here we will behold another facet of Kingdom work. It is not done inadvertently, or without giving due regard to a matter. The work of the Lord is not accomplished as professing believers stumble through life, living only for themselves. Just as surely as Peter became aware of the circumstances of Pentecost, so he became aware of this poor man, begging at a Temple entrance.
Just as surely as selfishness tends to blindness and obtuseness, so godliness tends to alertness and holy responses.
Additionally, before a work for God is accomplished, attention must be given to it. The godly know that all things work together for good to those who ,love the Lord and are called according to his purpose (Rom 8:28). They are also aware that the steps of a good man are ordered by the Lord Psa 37:23), and that the Lord directs the upright (Prov 16:9; 21:23). However, this does not mean that everything simply falls together while we stroll inattentively through life, oblivious of what is around us.
This text does not blend well with the manner of life that is being promoted in our part of the world. Self tends to be at the center of everything – even in religion. It is not unusual to see people walking about with the entirety of their surroundings shut out, devoting themselves wholly to their own pleasure. By way of comparison, Peter is quickly perceives his surroundings, and prepares to minister in the name of the Lord.
LOOK ON US
“ . . . said, Look on us . . . ” Other versions read, “Look at us,” NKJV “Keep your eyes on us,” BBE “Look toward us,” YLT “Look here,” LIVING and “Look straight at us!” PHILLIPS
Perhaps the man was hanging his head, ashamed of his miserable lot in life. He had to be carried wherever he was going, and then commence begging when he got there. It was a humiliating circumstance. Peter, however, insists that the man look to the one from whom his help will come. He was firm in his demand that the man lift up his head and look at them, turning his attention away from his own predicament.
For those who require help or assistance, there does come a time when they have to look away from their circumstance, no longer allowing it to dominate their consideration. Thus God Himself cries out, “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isa 45:22). Again He calls out to a diminished people, “Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged” (Isa 51:1). Micah responded, “Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me” (Micah 7:7).
Looking is the posture of expectancy. Believers are looking for that “blessed hope” (Tit 2:13). While they run the race set before them, they are “looking unto Jesus” (Heb 12:2). Even though they are in an evil and decaying world, they are “looking for and hasting unto the coming of the day of God” (2 Pet 3:12). While keeping themselves in the love of God, they are “looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:21).
The very fact that Peter said this confirms that he was walking in the confidence of faith. He knew who he was in Christ, and what he had. It is the peculiar prerogative of faith to grant the confident awareness of these things.
There is another thing to be seen here. While kindness toward the needy is essential, it is secondary, not primary. The second commandment of the law, not the first, is to love one’s neighbor as himself (Matt 22:39). A similar order exists in the New Covenant: “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment” (1 John 3:23). It is only within the greater awareness the Lord Himself that the consideration of men is sanctified. It appears to me that this is becoming more and more obscure in professed Christian work. There is more of a catering to people than to God, and relief work appears to have the dominance over the preaching of the Gospel. As we progress through this book of Acts, it will become apparent that ministering to the needs of people, while essential, is secondary to the “ministry of reconciliation” (2 Cor 5:18). Preparation for eternity is superior to life in this world. It is inevitable that when men major on temporal life, eternal matters become obscure, and are treated only in an accommodating manner.
HE GAVE THEM HEED, EXPECTING TO RECEIVE SOMETHING
“And he gave heed unto them, expecting to receive something of them.” Other versions read, “So he gave them his attention, expecting to receive something from them,” NKJV “And he fixed his attention on them, expecting to receive something from them,” NRSV “And he gave attention to them, hoping to get something from them,” BBE “But he looked earnestly upon them, hoping that he should receive something of them,” DOUAY “ So the man watched them closely. He expected to receive something from them,” GWN “The lame man looked at them eagerly, expecting a gift,” LIVING “He looked at them, thinking that they might give him some money,” IE and “So the man watched them closely, expecting to get something from them.” ISV
I do not doubt that the man thought he was going to receive a significant gift from Peter and John. It is equally apparent that he did not know who they were, even though they, together with the other disciples, had been going to the Temple daily (Luke 24:53; Acts 2:46). Considering the number of people involved in that daily Temple gathering (at least 3,120), it is remarkable that it had gone unnoticed by this man. Of course, earthly difficulties and hindrances can blind us to good things that may be going on around us.
Now, having fastened his attention on Peter and John, the man is positioned for the blessing – even though he is not aware of it. He is thinking he will remain lame, but receive a gracious gift of money. For him, that would be quite sufficient. However, he will be proved wrong in both conclusions.
WHAT I HAVE, I GIVE
“ 6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.”
Peter’s response will unveil the nature of spiritual life, and where its thrust has been placed. The man speaking is no ordinary disciple. He is not even an ordinary apostle, for Jesus had given him “the keys of the Kingdom of heaven” (Matt 16:19). He was a member of the inner circle of Jesus’ disciples, was the leader by default following Christ’s resurrection, and was used to inaugurate the New Covenant on the day of Pentecost. The church is both new and pure. Believers are all together, and are of one mind. They have also been filled with the Holy Spirit. If the condition of a person in Christ ever depicted the ideal situation, surely it will be in this man, Peter.
SILVER AND GOLD HAVE I NONE
“Then Peter said, Silver and gold have I none . . . ” Other versions read, “Silver and gold I do not have,” NKJV “I do not possess silver and gold,” NASB “I have no silver or gold,” NRSV “I have neither silver nor gold,” CSB “I don’t have any money,” GWN“I don’t have any silver and gold for you,” NLT “We don’t have any money for you,” LIVING and “‘If you are expecting silver or gold,’ Peter said to him, ‘I have neither.’” PHILLIPS
Note, Peter admits that he has no money – yet he is not begging! Remember, the believers had pooled their resources, and gave to every man as he had need. If Peter did have anything, he may have relinquished it, making himself dependent upon the distribution. Also, by saying John and himself had no money, he was acknowledging that if he did, he would have gladly given to the man. It was not his heart that prohibited the giving, but his circumstance.
I also observe that Peter gave no indication of being concerned about his lack of silver and gold. He obviously had not embraced the health and wealth gospel that is making the rounds these days. Nor, indeed, did he go about to defend his status. He knew that “a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15), and that “godliness with contentment is great gain” (1 Tim 6:6).
Although the early disciples had pooled their resources, they were not apparently for beggars, else Peter and John would have alerted the others of the need of this man. This is not intended to suggest that they had no care for the needy. However, it does confirm that those holy and pure brethren were not driven by an awareness of general human need. Rather, as will be confirmed, their attention was upon a higher and lasting order of treasure.
At any rate, it is certain that Peter and John did not have the mindset of the prosperity-mongers of our day. Perhaps, if they were among us today, they would even be ridiculed by some of the televangelists for being so destitute. After everything is said concerning the legitimacy of financial prosperity, and even a Divine desire that this be the condition of the people of God, Peter’s word’s thunder down to the current century: “SILVER AND GOLD HAVE I NONE.” This is no ordinary man, but is the appointed leading spokesman for Jesus – the man given “the keys of the kingdom of heaven.” Apparently those keys were not intended to unlock financial gain for Peter. He does not speak with any degree of shame – “I don’t have any money!” GWN He is not apologetic about the situation – “I have no silver or gold!” WEYMOUTH Try as they can, the marketers of prosperity cannot remove these words from Scripture. Here was the then-leading man of the body of Christ, endued with power from on high and filled with the Spirit, yet his condition contradicts their doctrine!
SUCH AS I HAVE GIVE I THEE
“ . . . but such as I have give I thee . . .” Other versions read, “but what I do have I give you,” NKJV “but I give you what I have,” NRSV “but what I have, that give I thee,” ASV “but what I have, this give I to thee,” DARBY “but I‘ll give you what I do have,” GWN “but I will give you what I have,” NJB “But I’ll give you something else,” LIVING “but what I do have, this I am going to give to you,” MONTGOMERY and “but what I have I will certainly give you.” PHILLIPS
Peter did have something – something that was better than silver and gold. In fact, silver and gold could not procure what Peter had. What is even more, Peter was going to give what he had to this poor man.
There is something else to note here. Peter does not refer to what he can DO, but to what he HAS. He does not say, “I will do what I am able,” but “such as I have I give.” In Christ Jesus, doing flows from possession, and ability is the product of spiritual giftedness. Elsewhere Peter speaks of ministering according to “the ability that God giveth.” This arrangement is in order “that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen” (1 Pet 4:11).
From one point of view, what men are given is their measure of being “made partakers of Christ” (Heb 3:14), or being “partakers of the Divine nature” (2 Pet 1:4). It is not that God beefs up human aptitude, but that He gives them something that is not resident in human nature. Flesh cannot produce what God alone gives, for it belongs to the order of the Spirit, with which the flesh has absolutely nothing to do. As Jesus said, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:6).
Peter knew what he had been given, and lived his life in view of it. He was keenly aware of an unseen realm that is transcendent to the domain in which silver and gold exist.
IN THE NAME . . . RISE UP AND WALK
“ . . . In the name of Jesus Christ of Nazareth rise up and walk.” Other versions read, “In the name of Jesus Christ the Nazarene – walk!” NASB “in the name of Jesus Christ of Nazareth, stand up and walk,” NRSV “In the name of Jesus Christ of Nazareth, get up on your feet,” BBE “Through the power of Jesus Christ from Nazareth, walk!,” GWN “In the name of Jesus Christ the Nazarene, get up and walk!” NLT “in the name of Jesus Christ of Nazareth, rise up and be walking,” YLT and “in the name of Jesus of Nazareth start walking.” WILLIAMS
Before He ascended into heaven, Jesus told his disciples, “Ye shall receive power” (Acts 1:6). Behold how confident Peter is that he had, in fact, received that power. Already “many wonders and signs were done by the apostles” (Acts 2:43), so this was not an experiment. Peter’s words were also something that were said in public, and therefore the honor of Jesus was at stake.
Peter makes clear that the source of the power is not himself. He is not a superman, so to speak. He declares that this is being done “in the name of Jesus Christ of Nazareth,” whom he had preached on the day of Pentecost (2:22). That is, Peter was an appointed representative of Jesus, and thus the exalted Christ would work through Him. He was an appointed vehicle through whom the Lord Jesus Himself would work.
This is something no person can do if he does not possess the power. It is not the kind of thing someone would “try” to do. We see here a confirmation of the boldness, or confidence, that faith brings to the one possessing it – “the full assurance of faith” (Heb 10:22). Whatever is done in faith – whether it is approaching the throne of grace, or ministering to men – will be done in confidence and assurance. As you already know, this is not something you can develop in the energy of the flesh. A person cannot be trained to have such confidence. It is not developed by means of habit or discipline. It is not the result of positive thinking. It does not ensue from knowing the kind of natural aptitude one possesses, for those in Christ have “no confidence in the flesh” (Phil 3:3).
A Principle to Be Seen
With the fulfillment of this word, the man will be able to provide for himself. He will not become a walking beggar but a walking worker! This is also a principle in spiritual life. Those who are converted become capable of building themselves up on their most holy faith (Jude 1:20). Those in Christ are granted the grace to be personally “Rooted and built up in Him, and stablished in the faith” (Col 2:7)
A Matter of Concern
One of the weaknesses of many modern mission activities is that the people are not being brought to a point where they can sustain themselves in Christ Jesus. They do not “grow up into Him in all things, which is the Head, even Christ,” even though that is the appointed work of the Lord (Eph 4:15). Therefore these poor souls remain spiritual beggars, depending upon milky morsels that are supposedly brought to them by the missionaries. They remain spiritual toddlers, with little or no understanding of God and the benefits that are realized in Christ Jesus. They are too often woefully ignorant of why they were delivered, and of the exceeding great and precious promises that are their’s in Christ Jesus. They cannot navigate through Scripture, nor are they noted for being “filled with the knowledge of His will in all wisdom and spiritual understanding” (Col 1:9). Yet, this is the appointed objective for all who are in Christ Jesus.
This is not an acceptable manner! Life in Christ is not intended to remain at a juvenile and unlearned level, and those who produce such followers are not doing the work of the Lord. People must be brought to the point where they can stand up and walk. While it may sound very holy to say the most important thing is to win souls, the Head of the church said “Go ye therefore and TEACH all nations,” or “make disciples of all nations” NKJV (Matt 28:19). “Disciples” do not stagnate! They are rather brought into the area of Divine tutelage where the knowledge of God is ministered (1 John 5:20), and a change from glory to glory is experienced (2 Cor 3:18). In other words, the real Gospel effectively shouts out to them, “rise up and walk!” Begin moving about in heavenly places! Those who are seated in heavenly places have also been made spiritually mobile, and they are to move about, walking in the light as He is in the light. They are to grow and increase in the faith, walking in the light (1 John 1:7).
SOMETHING HAPPENS IMMEDIATELY
“ 7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.”
Here we will see the involvement of Peter in the miraculous working of the Lord. He will speak, and he will act. He is a laborer “together with God” (1 Cor 3:9).
HE TOOK HIM BY THE RIGHT HAND
“And he took him by the right hand, and lifted him up . . .” Other versions read, “And seizing him by the right hand, he raised him up,” NASB “Taking him by the right hand, he helped him up,” NIV “And he took him by the right hand and raised him up,” NRSV “And he took him by his right hand, lifting him up,” BBE “And having taken hold of him by the right hand he raised him up,” DARBY “Peter took hold of the man's right hand and began to help him up,” GWN “Then Peter took the lame man by the hand and pulled him to his feet,” LIVING “Then Peter took hold of his right hand and began to help him up,” ISV and “Then he took hold of the man’s right hand with a firm grip and raised him up.” AMPLIFIED
There is not a stereotyped approach to miracles – taking the afflicted by the hand and lifting them up. The Kingdom of God does not operate by lifeless rules and procedures. Once virtue went out of Jesus, healing a woman with an issue of blood, without any visible assistance from Him Lk 8:46). Another time, a blind man washed clay off his eyes in the absence of Jesus, and his sight was restored (John 9:6-7). Still another time, a man with a withered hand was told to stretch it our, receiving no visible assistance from the Lord (Matt 12:13). When Jesus raised Lazarus from the dead, he came out of the tomb unassisted (John 11:43). On the other hand, when He raised Jairus’ daughter, He took her by the hand (Matt 9:25). He did the same when healing Peter’s mother-in-law of a debilitating fever (Mk 1:31). There are no humanly rational explanations for the difference in these approaches. However, they are a manifestation of God’s “ways,” which are often “past finding out” (Rom 11:33). Those enamored of procedures, laws, and fixed ways of doing things will be confused by Divine workings. Often they are wholly lacking of a perceivable pattern – at least in man’s estimation.
Here, as led by the Holy Spirit, Peter assists the man in getting to his feet. This confirms that it was not the man’s faith that wrought this work, but that of Peter. That is why Peter said, “Such as I have.”
This is not always the way such works are done. In Lystra Paul raised up a man who was also “cripple from his mother’s womb.” It is said of that occasion, that Paul perceived the man himself “had faith to be healed” (Acts 14:9). It is Jesus who is the “Head of the body” (Col 1:18), and the works that are done by the members of that body are according to His will, and through His power. Luke is reporting how Jesus worked on this occasion.
In His marvelous working, Jesus often employs His people in extended ways, as when those who were present at the raising of Lazarus were told, “Loose him, and let him go” (John 11:44). Jesus could have caused these death-wraps to fall off, just as surely as the chains that bound the imprisoned Peter’s hands “fell off” (Acts 12:7). This time, however, this is not the manner in which Jesus chose to work. The man would be given assistance, and Peter would be the one who is employed by heaven.
Thus Peter takes hold of the man’s hand – a man who was over forty years old, and had never once stood on his feet – not a single time. I do not know if the man had faith, or what the level of his faith was if he had any. Whatever the circumstance, Peter’s action doubtless kindled hope in the man, and assisted his faith to burn more brightly. Perhaps Peter recalled when the blessed Lord took him by the hand and lifted him from the briny deep in which he had sunk (Matt 14:31). Jesus could have caused Peter to simply surface and stand on the water without stretching forth his hand and catching him. However, what blessed accompaniments there must have been when Peter felt the hand of Jesus grasp him and gently hoist him to the surface of the raging sea!
A Principle to Be Seen
It is the Divine nature to extend “grace to help in the time of need” (Heb 4:16). In responding to the commands of the Lord, whether to stand up and walk, or to cast our care upon Him (1 Pet 5:7), encouragements are granted from the Throne. These cause faith and hope to rise to prominence, and enable the individual to put down unbelief and fear. Some professed believers have never seen this because they live in the ordinary. They think in terms of trying, attempting, and experimentation. They never see Jesus as requiring something that is impossible to the flesh, and therefore they never attempt anything that requires grace that helps.
A Point of Contact?
The text says Peter “lifted him up,” or “helped him up.” NIV Some might imagine that the power of God flowed through the hand of Peter, thereby entering into the body of the man. It is not unusual to hear men boast of the power of God being resident in their hand, so that whatever or whoever they touch if impacted by the touch. Such views cannot be clearly supported by the Word of God. So far as men are concerned, faith is the actuating principle in the Kingdom – whether in the one through whom the work is being done, or the one upon whom the work is done. Although it is quite common to hear modern preachers speak of a point of contact through which faith can be released, no such concept is taught in Scripture. I understand that there is a network of reasoning that supports such a view. However, after all is said and done, such reasoning belongs to men, not to God. Men must take care not to shape thoughts by the conclusions of men.
It is necessary to make these observations because of the conditions that exist within the professing church. One segment of believers wholly neglect the matter of miracles, teaching that they belong to an age that has passed away. Another segment affirms that this is not the case, and buttress their position with all kinds of traditional jargon: “release your faith,” “a point of contact,” etc. Such teachings are more related to the occult than to Christ. An unreleased faith is no faith at all, for “faith without works is dead” (James 2:20,26). Too, how likely is it that faith, which is “the substance of things hoped for, the evidence of things not seen” (Heb 11:1), would be ministered through fleshly touches or contact? Would not such a circumstance be in contradiction of our Lord’s words, “the flesh profiteth nothing” (John 6:63)? Is it remotely possible that the flesh could beget or produce something spiritual? Did not our Lord declare, “that which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:6). Thus, the miraculous is not wrought through a physical touch. It is what Peter possessed that wrought this deed. That is precisely what Peter said: “what I do Have, I give to you.” NKJV<