Acts 3:8 注釈

And leaping and praising God: To conceal the kind deeds of God is a matter of ingratitude; to attribute them to human endeavor is impiety.

In this chapter we have a miracle and a sermon: the miracle wrought to make way for the sermon, to confirm the doctrine that was to be preached, and to make way for it into the minds of the people; and then the sermon to explain the miracle, and to sow the ground which by it was broken up. I. The miracle was the healing of a man that was lame from his birth, with a word speaking (Act 3:1-8), and the impression which this made upon the people (Act 3:9-11). II. The scope of the sermon which was preached hereupon was to bring people to Christ, to repent of their sin in crucifying him (Act 3:12-19), to believe in him now that he was glorified, and to comply with the Father's design in glorifying him (Act 3:20-26). The former part of the discourse opens the wound, the latter applies the remedy.

Now Peter and John went up together into the temple,.... These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, Joh 18:15 and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together: at the hour of prayer; being the ninth hour, or three o'clock in the afternoon. This was one of their hours of prayer; it was customary with the Jews to pray three times a day, Dan 6:10 which, according to the Psalmist in Psa 55:17 were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in Act 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Act 10:9 or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment. The Jews (o) themselves say, "there is no number of prayers from the law, and there is no repetition of this or that prayer from the law, and there is no , "fixed time" for prayer from the law.'' But according to the traditions of the elders, "the morning prayer was to the end of the fourth hour, which is the third part of the day--the prayer of the "Minchah", (or evening prayer,) they fixed the time of it to answer to the evening daily sacrifice; and because the daily sacrifice was offered up every day from the ninth hour and a half, they ordered the time of it to be from the ninth hour and a half, and it is called the lesser "Minchah"; and because in the evening of the passover, which falls upon the evening of the sabbath, they slay the daily sacrifice at the sixth hour and a half, they say, that he that prays after the sixth hour and a half is excused; and after this time is come, the time to which he is obliged is come, and this is called the great "Minchah"---lo, you learn, that the time of the great "Minchah" is from the sixth hour and a half, to the ninth hour and a half; and the time of the lesser "Minchah" is from the ninth hour and a half, until there remains of the day an hour and a quarter; and it is lawful to pray it until the sun sets.'' So that it was at the time of the lesser "Minchah" that Peter and John went up to the temple; which seems to be not on the same day of Pentecost, but on some day, or days after; it may be the sabbath following, when there was a great number of people got together. (o) Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2.

And he leaping up,.... From off the bed or couch, or ground on which he lay: stood and walked; stood firm and strong upon his feet, and walked about; by which it was abundantly manifest to himself and others, that he had a perfect cure. The Ethiopic version is a very ridiculous one, "and he went with them catching fishes"; as if upon this, before they went into the temple, he and the apostles went a fishing together, which has not the least foundation in the text: and entered with them into the temple; to join with them in divine worship, to acknowledge the goodness of God to him, and to show respect to the instruments he made use of in his cure: and leaping; for joy of the mercy, and that it might appear to all that he was thoroughly cured of his lameness: and thus the prophecy in Isa 35:6 "then shall the lame man leap as an hart", was literally fulfilled: and praising God; and not the apostles; for he knew that this was owing to the power of God, and could never have been done by man; though he might not be ungrateful to the instruments.

"And immediately his feet and ankle bones received strength. And he leaping up stood, and walked." Perhaps it was by way of trying himself that he put it thus to further proof, whether perchance the thing done might not be to no purpose. His feet were weak; it was not that he had lost them. Some say that he did not even know how to walk. "And entered with them into the temple." Of a truth it was marvellous. The Apostles do not urge him; but of his own accord he follows, by the act of following pointing out his benefactors. "And leaping and praising God;" not admiring them, but God that wrought by them. The man was grateful.

And the wonder is, that he believed so readily. For those who are set free from diseases of long standing, hardly believe their very eyesight. Once healed, he remains with the Apostles, giving thanks to God. "And he entered," it is said, "with them into the temple, walking, and leaping, and praising God." Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jews. Also, that he leaped, was to prevent the suspicion of hypocrisy; for after all, this was beyond the possibility of deception. For if previously he was totally unable to walk, even when hunger pressed hard (and indeed he would not have chosen to share with his bearers the proceeds of his begging, if he had been able to manage for himself), this holds still more in the present case. And how should he have feigned in behalf of those who had given him no alms? But the man was grateful, even after his recovery. And thus on either side his faith is shown, both by his thankfulness, and by the recent event.

"Walking and leaping." As if he were by now almost entirely unknown, who a little before had been so slow that he needed the help of others to move around.

And leaping up, he stood and walked. And he entered the temple with them. The order of perfection is clear: first, he who had lain down rises, then he seizes strength, and thus he enters the gate of the kingdom with the apostles.

"Walking and leaping," that is, testing himself and assuring himself as much as possible whether he had truly become well. Since the healing was extraordinary and beyond expectation, it was natural for him to doubt even regarding himself. And others say that he did not even know how to walk, and therefore he moved his legs as if hopping. Look: he does not calm down. This is partly from delight, and partly to shut mouths and prevent anyone from considering this healing a deception. He leaped so that in the end there would remain no one who did not know about this fact.

Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, Act 3:1-8. The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, Act 3:9-16. Peter both excuses and reproves them, and exhorts them to repentance, Act 3:17-21. Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, Act 3:22-24; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, Act 3:25, Act 3:26.

Walking and leaping, and praising God - These actions are very naturally described. He walked, in obedience to the command of the apostle, rise up and walk: he leaped, to try the strength of his limbs and to be convinced of the reality of the cure: he praised God, as a testimony of the gratitude he felt for the cure he had received. Now was fulfilled, in the most literal manner, the words of the Prophet Isaiah, Isa 35:6 : The lame man shall leap as a hart.

PETER HEALS A LAME MAN AT THE TEMPLE GATE--HS ADDRESS TO THE WONDERING MULTITUDE. (Acts 3:1-26) Peter and John--already associated by their Master, first with James (Mar 1:29; Mar 5:37; Mar 9:2), then by themselves (Luk 22:8; and see Joh 13:23-24). Now we find them constantly together, but John (yet young) only as a silent actor. went up--were going up, were on their way.

leaping up, stood . . . walked . . . entered the temple walking, leaping, and praising God--Every word here is emphatic, expressing the perfection of the cure, as Act 3:7 its immediateness.