[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, Religious of St Andrew's Convent, Streatham with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts III : 1-11
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| The healing of the cripple. Poussin (1655). The Met, NYC. Public Domain. |
[2] And a certain man who was lame from his mother's womb, was carried: whom they laid every day at the gate of the temple, which is called Beautiful, that he might ask alms of them that went into the temple.
[3] He, when he had seen Peter and John about to go into the temple, asked to receive an alms.
[4] But Peter with John fastening his eyes upon him, said: Look upon us.
[5] But he looked earnestly upon them, hoping that he should receive something of them.
[6] But Peter said: Silver and gold I have none; but what I have, I give thee: In the name of Jesus Christ of Nazareth, arise, and walk.
[7] And taking him by the right hand, he lifted him up, and forthwith his feet and soles received strength.
[8] And he leaping up, stood, and walked, and went in 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 him, that it was he who sat begging alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.
[11] And as he held Peter and John, all the people ran to them to the porch which is called Solomon's, greatly wondering.
[1] Petrus autem et Joannes ascendebant in templum ad horam orationis nonam. [2] Et quidam vir, qui erat claudus ex utero matris suae, bajulabatur : quem ponebant quotidie ad portam templi, quae dicitur Speciosa, ut peteret eleemosynam ab introeuntibus in templum. [3] Is cum vidisset Petrum et Joannem incipientes introire in templum, rogabat ut eleemosynam acciperet. [4] Intuens autem in eum Petrus cum Joanne, dixit : Respice in nos. [5] At ille intendebat in eos, sperans se aliquid accepturum ab eis. [6] Petrus autem dixit : Argentum et aurum non est mihi : quod autem habeo, hoc tibi do : in nomine Jesu Christi Nazareni surge, et ambula. [7] Et apprehensa manu ejus dextera, allevavit eum, et protinus consolidatae sunt bases ejus et plantae. [8] Et exiliens stetit, et ambulabat : et intravit cum illis in templum ambulans, et exiliens, et laudans Deum. [9] Et vidit omnis populus eum ambulantem, et laudantem Deum. [10] Cognoscebant autem illum, quod ipse erat, qui ad eleemosynam sedebat ad Speciosam portam templi : et impleti sunt stupore et extasi in eo quod contingerat illi.[11] Cum teneret autem Petrum et Joannem, cucurrit omnis populus ad eos ad porticum quae appellatur Salomonis, stupentes.
Notes
1. Peter and John. Both in the gospels and in the Acts these two apostles are frequently mentioned as working together. After their visit to Samaria (infra, viii. 14), St John’s name does not occur in the Acts, whereas St Peter is frequently mentioned. St Paul relates that he met St John when he went up on his fourth visit to Jerusalem (see Gal. ii. 9), and it is almost certain that St John attended the first Council of the, Church in Jerusalem (Acts xv.). As his name does not occur after this time in the Acts (circa a.d. 50-51) it is probable that he left Jerusalem soon after this date.
went up. Better, “ were going up ” (ἀνεβαινον).
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| From the Bible History site (free access). |
at the ninth hour of prayer. Better, “for the hour of prayer, the ninth ” (ἐπι την ὥραν προσευχης την ἐνατην). The preposition here rendered “at” (ἐπι) shews the time at which they desired to be present in the Temple, and hence is better rendered “ for.” The “ ninth ” hour corresponded approximately to three o’clock in the afternoon, but this differed with the season of the year. At the ninth hour, a sacrifice of a lamb was offered and incense was burned in the Holy Place.
2. a certain man who was lame, etc. St Luke here takes up the thread of the narrative (see ch. ii. 48), and relates one of the “ wonders ” and “signs” done by the apostles in Jerusalem while at the same time he shows that they still continued daily in the temple (oh. ii. 46). This cripple must often have seen our Lord entering the Temple, since for years he had been carried daily to it. At that Pasch when Jesus, at the age of twelve, remained behind in Jerusalem, that poor cripple was then about nineteen years old, and was probably then carried daily to the gate of the Temple. Thus for some thirty years he had asked alms at the Beautiful Gate, and was well known to the inhabitants of Jerusalem and to those who came up for the annual feasts.
God has His own hours for succouring the afflicted, and whereas He Himself had deigned some three years previously to heal, at the pool of Bethsaida, a man who had suffered for thirty-eight years (see St John v. 1-9) from an infirmity, which had been inflicted as a punishment for sin, this poor cripple, whose lameness was due to no sin of his own, was left to be healed by the apostles, and the miracle led to the conversion of about five thousand. Faith accepts God’s providential dealings, and adores, knowing that the Creator all things orders all events wisely.
The precincts of the “ Temple were thronged with beggars suffering from various infirmities, and these unfortunate creatures were often laid near the houses of the rich.” Cf. And there was a certain beggar, named Lazarus, who lay at his gate, full of sores (St Luke xvi, 20). The gates of cities were also the resort of mendicants of all kinds. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the wayside, begging (St Luke xviii. 35).
the gate. Lit. “ the door ” (θυρα) ; it is, however, spoken of as a “gate” (πυλη) in verse 10. The two words, however, are inter- changeable.
called Beautiful. It is not known for certain to which gate St Luke refers. The Nicanor Gate separated the Court of the Women from the “ Inner Court ” or “ the Court of Israel.” The Shushan Gate, also on the east, led from Solomon’s Porch into the Court of the Gentiles, and faced the Nicanor Gate. The difficulty in localising the Beautiful Gate arises from the discrepancies in Josephus’ account, and the silence of the Talmud on this point ; hence our knowledge of the exact position of the Temple gates is far from accurate.
alms. The word in the original (ἐλεημοσυνην) signifies “pity” or “compassion,” whence it came to be used for the gift which was a tangible proof of pity. In the “ Kyrie eleison ” of the Liturgy we have a verb from the same root (ἐλεος, pity).
them that went into the temple. Worshippers always entered the Temple by the right-hand side and quitted it by the left. The gate-ways were very wide, but, owing to the great concourse of people, it was necessary to regulate the traffic. Hence the cripple must have lain on the right side of the Beautiful Gate.
3. asked to receive an alms. Various forms of asking alms are given in Jewish writings. The principal seem to have been ‘‘Have pity on me” or “Do good to thyself through me.” This second petition expresses a great truth, namely, that he who gives in a religious spirit, benefits more from his alms than the recipient ; hence it is not only our duty but to our interest “ to support the weak and to remember the word of the Lord Jesus, how he said: It is a more blessed thing to give rather than to receive.” (infra., xx. 35).
4 . Peter with John. This is the only example of a miracle being worked by two agents, as it appears to have been, since St Peter said to the cripple Look on us. The apostles do not appear to have spoken with each other concerning the lame man, but the same Holy Spirit inspired both to perform this deed of mercy.
fastening his eyes upon him. St Luke often uses this verb (ἀτενιζω), “ to fix the eyes earnestly upon.” Cf. And the eyes of all in the synagogue were fixed on him (St Luke iv. 20). See also Acts i. 9, iii. 12, vi. 15, vii. 55. St Paul also employs the verb (see 2 Cor. iii. 7-13), but it is not used by any other New Testament writers.
Look upon us. They wished to excite the man’s attention and desires, but the latter were at first limited to a pecuniary gift. Yet the Holy Ghost was also working in the soul of the poor cripple, and bestowing on him the faith necessary to obtain his cure.
5. he looked earnestly. Better, “he gave heed” We must supply some such word as “ mind ” or “ attention.”
6. Silver and gold, etc. These words prove that the apostles faithfully observed our Lord’s precept : Do not possess gold, nor silver, nor money in your purses (St Matt. x. 9).
The rabbinical traditions forbade a Jew to “enter into the mountain of the Temple with money hound up in his linen, or with his purse hanging behind him. But though it was not lawful for any to carry a purse into the Temple with him, yet was it very seldom that any did go into the Temple without money, either in his hand or carried about them some other way, and that with an intent either to bestow in alms, or to make a voluntary offering in the treasury ; this is evident from those two mites of the poor widow ’’ (Lightfoot, Horæ Hebr. p. 39).
but what I have. St Peter speaks with full consciousness of the powers which he had received from Christ, and which had so often served to confirm his teaching (see ch. ii. 43), and had fulfilled the divine promise ; If you ask the Father anything in my name he will give it you (St John xvi. 23).
in the name of Jesus Christ of Nazareth. This expression frequently occurs in the Acts. “ In the name” (ἐν τῷ ὀνοματι) is used to denote the person, office, and dignity of the one bearing that name. This is clear from the following passages : —
(a) They indeed went from the presence of the council rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (infra v. 41).
(b) For I will shew him how great things he must suffer for my name's sake (infra ix. 16).
(c) Men that have given their lives for the name of our Lord Jesus Christ (infra, xv. 26).
On this passage Mgr. le Camus remarks—
“ This invocation is absolutely complete, since Jesus is the Saviour who delivers His people (St Matt. i. 21). Christ is the Messias announced by the prophets (Acts ii. 31), while ‘ of Nazareth ’ gives the reason why He was despised and rejected by His own people (see St Matt. ii. 23; St John i. 47),’’ (L’œuvre des Apôtres, Tome i. p. 55).
7. he lifted him up. St Peter had seen the lunatic boy and his own mother-in-law healed thus by our Lord. Cf. Jesus .... lifted him up, and he arose (St Mark ix, 26). Coming to her, he lifted her up, taking her by the hand (St Mark i. 31).
The description of the cure is worthy of a physician who recognised the cause of the disease and the progressive stages of the cure. “ Such was also the way of Christ. Often He healed by word, often by an act, often also He stretched forth the hand, where men were somewhat weak in faith, that the cure might not appear to be spontaneous ” (St John Chrys., Hom., viii. 1).
feet and soles. Lit. “soles and ankles” (ἁι πασαι και τα σφυρα). The man’s lameness was evidently due to weakness of the ankle bones.
The word here rendered feet originally signified the foundation on which a thing rested, hence it came to signify the feet on which man stands. Our words “ base, ” “ basement,” etc., are from the same root.
8. he leaping up ... . and walked. The man leaped up at once, but he continued to walk about (περιεπατει). The vivid word-picture shews that St Luke’s informant was an eye-witness of the miracle. Who could fathom the depth of the man’s joy when for the first time he was able to stand and to walk, and even to leap ? Isaias’ prophecy was fulfilled on this occasion : Then shall the lame man leap as a hart (xxxv. 6).
he . . . . went in with them into the temple. These words seem to favour the view that he had lain at the outer eastern gate. Note that the man restored to health shews his deep gratitude by praising God in His Temple.
10. they knew him. Lit. ‘They had knowledge of him ” (ἐπιγιυωσκον αὐτον). As he had lain for so many years at the gate, he was necessarily well known, especially to the inhabitants of Jerusalem, but they found his features changed both by his restoration to health and his overflowing joy. Hence they looked attentively to assure themselves it was really the cripple whom they had seen at the gate.
wonder and amazement. They were convinced of the reality of the miracle, and consequently were awestruck. These witnesses were mostly Jews, to whom the miracle was a sign of our Lord’s power.
11. is called. This shews that St Luke wrote before the destruction of Jerusalem, and that the Temple was still standing when this narrative was penned.
porch which is called Solomon's. This cloister skirted the eastern side of the Gentiles’ Court, and, in Herod’s Temple, it consisted of a double row of Corinthian columns, each thirty-seven feet high ; the foundations of this cloister were made by Solomon, who had had a deep valley filled up for the purpose. On this embankment, Zorobabel had built a cloister with stones taken from the ruins of the first Temple, which explains why the porch bore Solomon’s name. This porch was a favourite place of assembly, especially in the winter, as it received the first rays of the rising sun,
It was at the feast of the Dedication, in the preceding December, that Jesus had walked in Solomon's Porch, and that the Jews had attempted to stone Him because He had said : I and the Father are one (St John x. 30). Now on this very spot a miracle was worked in the name of Jesus Christ of Nazareth.
Note. — Josephus thus speaks of this porch or eastern cloisters : “ These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits (in length), and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of King Solomon, who first of all built the entire temple’’ (Ant., xx. ix). Josephus’ statement that Solomon actually built the cloisters is not confirmed in the book of Kings.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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