JESUS NAME HEALED LAME BEGGAR

JESUS WAS A NAME THAT HEALED
EDITED BY GLENN PEASE
ACTS 3
Peter Heals a Lame Beggar
1 One day Peter and John were going up to the temple
at the time of prayer—at three in the afternoon. 2 Now
a man who was lame from birth was being carried to
the temple gate calledBeautiful, where he was put
every day to beg from those going into the temple
courts. 3 When he saw Peter and John about to enter,
he asked them for money. 4 Peter lookedstraight at
him, as did John. Then Peter said, “Look at us!” 5 So
the man gave them his attention, expecting to get
something from them. 6 Then Peter said, “Silveror
gold I do not have, but what I do have I give you. In
the name of Jesus Christ of Nazareth, walk.” 7 Taking
him by the right hand, he helped him up, and instantly
the man’s feet and ankles became strong. 8 He jumped
to his feet and began to walk. Then he went with them
into the temple courts, walking and jumping, and
praisingGod. 9 When all the people saw him walking
and praisingGod, 10 they recognized him as the same

man who used to sit begging at the temple gate called
Beautiful, and they were filled with wonder and
amazement at what had happened to him.
BIBLEHUB ON VERSE 6
Spiritual Riches
Acts 3:6
R.A. Redford
Then Petersaid, etc. Introduction. The whole scene suggestive onthe subject
of the state of man. The contrastbetweenthe man lying in squalid misery at
the gate of the temple and the splendors of the religious edifice. What was that
religion which could bear to see suchsights daily, and had no message forthe
poor? All gospels must be tried by this test: preach them to the poor. The men
who wrought the miracle had learnt to castthemselves on God for the things
of this world. They were as poor as the beggar, yet rich in the gifts of God.
They had access to the Church's offerings, yet, with a very unpriest-like self-
denial, could say they had nothing. At the gate of the temple, at the hour of
prayer, learn this greatlessonof Divine endowment and prosperity.
I. A greatexample of PERSONAL, WEALTH. "Suchas I have." What was
it? The Holy Ghost filling all the nature. Consider the two men, Peter and
John. What wealth of knowledge, insight, powerover the souls of others! Even
in external aspects, the results upon the life of the world traceable to these two
names, immeasurable; yet they were both fishermen of Galilee. What they had
had been given them by God. The endowment which enabled them to healone
whom the world could not lift up. Surely an infinitely greatergift to be able to

work such works than any of those distinctions of literary genius or artistic
skill which the world so extravagantly rewards. Such wealth is ours as
believers, in greateror less degree - a wealth which no man cantake from us,
which grows by prayer and effort, which cannot die with us; "their works do
follow them." The Church should seek this wealthof the Spirit, not, as the
false Church has done, the wealththat perishes, lest the money should perish
with it.
II. An impressive illustration of GOD'S METHOD OF LIFTING UP THE
WOUND from its ruin. Show that both Church and State have failed. The
temple may have beautiful gates, but be full of hideous idolatry and shame.
The State may abound in silver and gold, and yet present to the eye such
lamentable pictures of helplessness,revealing its ownimpotence, as the poor
mendicant, daily passedby at the most public place and the most sacredplace
of the city. The present aspectofboth the professedlyreligions world and the
socialcondition of our greatpopulations demand a confessionof man's
inability to produce a really happy society. Here there is:
1. The Name of Jesus Christ proclaimed as the new power that is wanted, as a
redemption of the world from sin, setting spiritual life at the root of all other
life, healing the miseries of men with compassionandwonderful works,
promising the entire renovationboth of body and soul in anotherworld.
2. The true Church holds the lever in its hand by which the world shall be
lifted up. We want the two apostles, the Petrine spirit of faith, the Johannine
spirit of love. We must speak clearlyand without reserve, in the Name of
Christ, not in the name of ecclesiasticalpowerand ritualistic display, to the
poorest, and without greedof filthy lucre; and we must prepare to put forth
such energy and gifts as we have, all alike, and in the spirit of fellowship; then
we shall fill the world with praise, and the lame man shall leap as a hart, and
the tongue of the dumb sing (see Isaiah35., as a prediction of the Church's

powerover the world). The messageis individual to the rich and to the poor,
"Rise up and walk." No life is true life which is not blessedof God. - R.
Biblical Illustrator
Then Petersaid, Silver and gold have I none; but such as I have give I thee.
Acts 3:6
Wealth in poverty
J. Hampden Gurney, M. A.
What a remarkable combination of poverty which can give nothing, with
powerwhich can do almost anything! "Silver and gold have I none" — then
we are ready at once to class him with the men from whom no help is to be
expected, with those who hang upon others. The speech, however, does not
end there. "Rise up and walk," says the penniless man. Why, Pilate who was
the greatman at Jerusalem, orCaesarwho was yet greaterat Rome, would
never have dared to utter anything so bold. Peter, however, ventured in

Christ's name, and the result was perfectsoundness given immediately by the
greatAuthor of life, who has made our frames so curiously and can repair
them so easily. St. Peterwalkedthrough the streets of Jerusalemon that
memorable morning an unobserved and undistinguished man. Many passed
him by, probably, who had upon them the trappings of worldly wealth, or
were swelling with the pride of office, and if they lookedthe obscure Galilean
in the face, would have takenhim for one of the many thousand drudges who
filled the streets ofJerusalem. Yet was there a hidden powerwithin which
made him really greaterthan the world's rulers. And the contrastwas equally
striking betweenthe utterly defencelessconditionof Peterand John and the
boldness with which they bore their simple emphatic testimony as witnesses
for Christ. Preciselyofthe same characterwas the apostle's defence ofthe
next day before the council. The history of mankind shows nothing grander
than these two appearancesofthe first preacher of the gospelbefore two such
audiences. But I wish you to notice that in the text we have not only a plain
historicalaccountof something said and done by one eminent saint, but —
I. A SYMBOLICAL ACCOUNT OF THE CHURCH'S WORK IN MANY
AGES. It was speciallytrue of the apostles, considering the place they filled,
the work they wrought, the testimony they bore, the blessings they dispensed,
that being "poor," they "made many rich"; but numbers, like-minded with
them, have trod in their steps, and have earned their praise. The Church
which they founded has often been poor as they were. Yet at those very times,
more than in her more prosperous days, she has said to many a crippled soul,
"Rise up and serve thy God." Just when she had nothing to bribe men with,
when her life would have been destroyedif it had not been "hidden with
Christ in God," then she has been strengthenedwith might by Him whose
servant and witness she is, and her tones have been louder than before, her
port loftier, her messageclearer, her triumphs more blessed. She has gone
abroad from city to city, or from village to village, proclaiming aloud, "'Silver
and gold have I none.' Let the men who coveteither go elsewhere and seek
them; they are often baits to snare men's souls. But I carry with me better
treasures. I teachthe man of halting pace and crippled limb to run in the ways
of righteousness."Thus often has the Church prophesied in sackcloth, and
while many have calledher traitress because she would not bow down to

images of gold, and some have branded her with heresy, because her message
squared not with the creeds that were most in favour at court, others have
come thronging from their homes to give her their greeting and blessing.
Look, e.g., atthe sixteenth century, and the man who did more than any other
to distinguish it from the ages ofblack darkness which went before it. Who
was it that said to prostrate Europe, "Rise up and walk"? It was the son of a
Saxonminer, singing Christmas carols at fourteen, that he might earn a few
pence to supply the cravings of hunger, the companion of the poor till the
fame of his deeds brought him to the company of princes. There were mighty
princes in that day, one of them governing a largerportion of Europe, and
swaying its destinies more absolutelythan any single potentate of our own
time. On one occasionthe monk and the emperor met face to face, and who
that reads the scene must not see that the man of powergrew little by the side
of the fearless, upright champion of truth? It was Peterand the Jewishcouncil
over again. If. But we will come to humbler scenes andmore every-day
characters.
1. Look at one of God's saints. He has lived a life of faith, and in his humble
way has honoured God, servedthe Church, blessedhis generation. And now
the day is come that he must depart hence. No inventory need be takenof his
goods;no will is wanted. Such an one might sayto his weeping children,
"Silver and gold have I none; but such as I have give I thee." And who shall
despise the legacy? It is better than the miser's gold. They are not poor, but
rich, who inherit his blessing and his prayers; but how often does the portion
of the covetous turn to poverty! It looks like a spreading tree rich in foliage
and fruit; but a worm is at the root, and lo! one branch withers, and then
another, till at last nothing but a bare trunk is left.
2. Take instancesfrom among the living. Look at the lone woman, whose
week's pittance just buys her week's bread, giving kind looks, pleasantwords,
spare half-hours, to some ailing or afflicted friend. Look at the little child,
who never had a sixpence perhaps of its own, dutiful at home, gentle and

patient abroad, running on errands for the sick, brightening with its innocent
look and cheerful prattle some desolate fireside where infant -voices were once
heard, but are now heard no more. Look at some agedman of God, who finds
it hard to make his weakenedlimbs hold out from Sunday to Sunday,
ministering to the sick, offering a word in seasonto the reckless, pointing the
dying sinner to the Lamb of God, comforting many a tried and tempted
brother with cordials from the storehouse ofGod's promises. Do not all these
say in turn, "Silver and gold have I none; but such as I have give I thee"? Is it
not a blessedwork, that of ministering out of our little to those who have less?
Is not your scantyfare the sweeterwhenyou come home from making some
dark chambers more bright, and some heavy hearts more hopeful? Very
precious are alms like these, worth a hundred times more than the money gifts
of the wealthy, ranking higher in God's account, bestowedat greatercost,
more blessedproofs of the power .of faith. Oh! if the poor, one and all, were a
brotherhood of living, loving Christians, they might almostdo without help
from others, help from eachother to eachother would be dispensedso wisely
and so seasonably, and large-heartedgenerositywould find such a response in
warm-hearted gratitude.
3. God forbid, however, that because they might befriend their equals more,
we should befriend any of them less!God forbid that the miserably stinted
measure of all our charities should descendto a yet lowerstandard!(1) Many
have leisure. How many hours in a month are given by many to any public
object? What is the world the better for their mot being compelledto toil at
some allotted task?(2)We might pursue the subject and speak ofknowledge,
worldly influence, talents of any specialkind. Whose are they? Who gave
them? Whose are you? Who redeemedyou and told you that you were not
your own?(3)And if we speak of what man may do for his brother-man, our
prayers, surely, must not be forgotten. Who cansay to a neighbour, "WhatI
have give I thee," if he be not one who remembers them all in turn, when he
pleads for his ownmercies before the throne of grace?

(J. Hampden Gurney, M. A.)
What can be done without silver and gold
DeanHowson.
I. SILVER AND GOLD CAN DO MANY THINGS. To speak ofthem as of no
value would be folly. Money —
1. Can save our minds from anxiety, supply our wants, educate our children,
fill our life with comfort. To speak ofsuch blessings as trivial were both
foolish and unthankful.
2. As an instrument of commerce is an essentialelementin the activity and
interest of life. Without it our markets would sink back into the system of
barter, and we should be in a ruder condition than those who lived centuries
ago.
3. Can he used to relieve distress, to cheer the desolate, to help the struggling.
4. Can be employed in the direct furtherance of religious ends.
5. Gives influence which canbe used in the promotion of its highest purposes,
and when consecratedby the Christian life of its possessorbecomesone of the
noblest offerings for the honour of God and the blessing of the world.
II. THERE ARE SOME THINGS WHICH SILVER AND COLD CANNOT
DO.

1. You may buy a man's work, but you cannot buy his affection. By paying
him his wages youdo not on that accountsecure his respect;while by
indiscriminate almsgiving it is not certain that you will earn or deserve any
real gratitude.
2. The possessionofwealth does not improve, but sometimes spoils a man's
character. It seldom makes him more generous. But those who are very poor
may be rich in better things — in the respectand gratitude of others, the
sweettemper, the generous heart. How rich the poor are sometimes, in She
kindness of disposition which gives happiness to themselves and those around
them!
3. Moneycannot purchase health, whether for ourselves or those whom we
love. David's treasury was well filled when Nathan told him his child must die.
Hezekiahhad proud thoughts of wealth when Isaiahcommanded him to "set
his house in order."
4. Moneycannot purchase grace. Simon Magus thought it could; but Peter
said, "Thy money perish with thee."
(DeanHowson.)
Poverty and power
J. B. Brown, B. A.
I. GOD IS NO RESPECTER OF PERSONS, BUT AS A MATTER OF FACT
POOR MEN STAND FOREMOST IN THE GREAT HUMAN LINE. Weigh
what Dives has done for the world, and what the penniless. BecausePeterand
John, though they had not a penny in their purses, had something to give to

that poor man, and to all poor men, and gave it, we are here to-day, and the
greatworld lives. He was the poorestof the poor who brought that gift to us.
"Foxes have holes," etc.;and by hands as poor the gift has been distributed.
Perhaps the most heavenly men and womenliving are among the poorest. The
men who have drawn forth the greatinventions, poems, thoughts which have
blessedmankind have seldom enriched themselves by their toils. They have
loved their work too well for that. The world is not bountiful to genius and to
love. And thank God it is not: genius lives on a nobler nourishment, and love
has a nobler hire. Socrates, Paul, Epictetus, Dante, Luther, Milton found it so.
And yet that we may not idolise poverty the world's most glorious psalms
came forth from one of the most splendid and prosperous monarchies of the
world. But David knew want before he came to wealth, and perhaps his best
work was done in his most struggling days. Still there are eminent instances of
the noblestservice to humanity from those in the loftieststation to rebuke the
supposition that any class has a monopoly of the highestministries. Sokya-
Mouni was a prince, and few out of Christianity have done such work for man
as his; and our own greatAlfred did, perhaps, the noblestlife-work that was
ever done by one man for his generationfrom the height of a throne. The poor
may be bigots as well as the rich. St. Giles is as contemptuous as St. James,
and God rebukes them both.
II. WHAT ARE SILVER AND GOLD COMPARED WITHTHE RICH
ENDOWMENT OF FACULTY WITH WHICH GOD HAS BLESSED OUR
RACE? Which of you now, moaning over your poverty, would exchange for
the wealthof Dives, your sight, hearing, or soundness of limb? It would do us
good, when we make our plaint againstprovidence, if God compelled us to
make the exchange awhile, and try how we liked a splendid paralysis, a gilded
blindness or deafness, a park big enough for a province and a shrivelled limb.
What cries would rise to heavenfor poverty again!Take this healed man, as
he clings to Peterand John, half afraid of a relapse, and suggestthat he go
back to his cripple's lair with a mountain of gold for his store. Faculty is the
true wealthof man. There is many a poor workman trudging to his work at
sunrise who has a joy in beholding the pomp and glow of the easternheavens,
hearing the lark's glad carol, and bathing his brow in the clearair such as
Dives would give any price to enjoy.

III. IF IT IS A GOD-LIKE GIFT TO BESTOW HEALTH ON A CRIPPLED
BODY, WHAT MUST IT BE TO GIVE HEALTH TO A CRIPPLED SOUL?
The healing of bodily disease was but the mere fringe of the work of Christ
and His apostles. The real disease thatparalyses man underlies all that. Sin
makes disease the first form of death in every bodily organ. You know why
there are so many bleared eyes, bloatedfaces, shaking hands, and limping
feet; and Christ knows too, and He knows also that the only way, in the long
run and on a large scale, to heal sick bodies is to save sick souls. And He who
can do this for you gives you a boon of which gold and silver yield no
measures.
(J. B. Brown, B. A.)
Apostolic poverty and powercontrastedwith Papalwealth and weakness
C. S. Robinson, D. D.
Once when visited mediaeval Rome he was shownthrough all the
sumptuously furnished rooms of the PapalPalace, he became almostas much
fatigued and dazed as was the queen of Sheba, when she had been dazzled
with the riches of Solomon's kingdom; and then it is related as a fine
pleasantry of the Pontiff himself, that he remarkedto him, "The Church
cannot sayin our times, Silver and gold have I none!" And Aquinas replied
quickly, "No, indeed! neither canthe Church saynow, In the name of Jesus
Christ of Nazareth, rise up and walk!"
(C. S. Robinson, D. D.)
Poverty of the rich
Christian Age.

A shrewd old gentlemanonce said to his daughter, "Be sure, my dear, you
never marry a poor man; but remember that the poorestman in the world is
one that has money and nothing else."
(Christian Age.)
Poverty a stimulus
Horace Smith.
A nobleman who painted remarkably wellfor an amateur, showing one of his
pictures to Poussin, the latter exclaimed, "Your lordship only requires a little
poverty to make you a complete artist."
(Horace Smith.)
Something better than money
A poor converted womanof India said, "I have no money to give to missions,
but I am able to speak of the Saviour to my neighbour." Could a volume tell
more of the duty of the people of this country who have found Christ? Said a
young man at a meeting, "I workedfor Mr. —, a well-knownChristian, for
eight years, and he never Spoke to me of religion." The woman in India had
learned what is better than money — the powerof personalinfluence.
Money is not omnipotent
Christian Age.
We sometimes think that money is omnipotent, that it canpurchase for us
every goodthing. This is a greatmistake. Money cannotbuy love. It often
wins its semblance. Summer friends swarmaround him who rolls in wealth,
but the love of a mother, the fidelity of a father, the affectionof a sister, the
sympathy of a brother, the trust of a friend, are never bought with gold.
Money cannotbring contentment, and "Our content is our best having."
Money alone will not secure for us a goodeducation. A rich man, who had

neglectedhis early opportunities, was heard to saysadly, "I would give all my
wealth for a thorough education and well-trained mind." But his money and
his riches were alike unavailing. Plenty of money will not of itself insure
culture and gentility, yet next to Christian graces and robust health nothing is
so desirable as refinement and pleasing, self-possessedmanners. The wealth of
a Croesus couldnot give a peacefulconscience.Sin scourgesthe soul of the
rich as surely as of the poor. The poorestboy or girl who has "always a
consciencevoid of offence towardGod, and towardmen," is richer than the
richest with a "consciencesearedwith a hot iron." A goodcharacteris more
precious than gold. Yet money is not to be despised. If we have it let us accept
it as God's gift, and use it, not so much for our ownpleasure as for the benefit
of others. If we have it not let us believe that for our goodit has been withheld
from us. But whether we have it or not let us remember that it cannot
purchase love, contentment, education, culture, refinement, nor a good
conscience, andthat it will not secure for us either peace, purity, holiness, or
heaven.
(Christian Age.)
What is money
? — "What is money, father?" askeda sickly, motherless child. "Why, gold
and silver and copper, my boy." "Yes; I don't mean that; I mean, What's
money, after all? What can it do?" "Oh," replied the purse-proud father,
"money can do anything!" "Anything! then why did not money save me my
mother?" The father felt puzzled, and the boy continued, "It can't make me
strong or well either, father." And the question, "What is money, after all?" is
left to work its impression for goodupon many minds and hearts.
Poverty no hindrance to beneficence
S. R. Crockett.
A year or two ago a missionary in one of the South Sea Islands wished very
much to geta translation of the Gospels printed in one of the languages ofthe
island where he was working. It is not in the South Seas as it is with us. We

have one language whichcan be understood nearly everywhere all over the
United Kingdom. In the New Hebrides and other island groups, not only has
every island a different language, but often different parts of the same island
speak different languages. This missionaryhad translated the Gospels. He was
going over to Sydney with some arrowrootand sago, whichhis poor people
had contributed out of their scantystores, in order that they might have the
Gospels to read in their own tongues and in their own homes. He had saveda
little of his own also to add to the offerings. But on board the steamerto
Sydney he met a printer, and the printer proved to him that he had not one
quarter enough money to pay for the printing. So the missionary was much
castdown, and thought that he would have all his trouble and long journey
for nothing. When he was landed on the quay at Sydney a little boy, the son of
the gentlemanwith whom he was to stay in the city, met him, and holding out
half a sovereignto the missionary, said, "This is to help to print your Bible.
My father told me that you had come all this way to get the Bible printed for
the poor natives. I had not any money, but father said I might run messages
and carry parcels at the warehouse. So I did, and here is my week's pay."
Brave boy and happy missionary! The half-sovereigndid not of course print
the Bible, but it helped, and it encouragedthe missionary to trust God, who
can raise up help for His servants among little boys and kings of great
empires. So much interest was arousedin Sydney by the story of the little boy,
which the missionary told at many a meeting, that not only were the Gospels
printed, but money was gatheredto print the whole Bible as soonas the
missionary gottime to translate it. So the missionary went awayback to his
island home, glad and thankful.
(S. R. Crockett.)
The true sympathy
C. H. Ricketts.
The richness of any material lessens the necessityfor adornment. The finest
gems are the simplest set, because no environment can add either to their
beauty or value. The story of the Beautiful gate is in itself a gem of such

inherent worth, that, like Plato's Republic, it needs no rhetoricalsetting. We
can hardly imagine the introduction to any greattruth told with greater
simplicity than this: "Now Peterand John went up togetherinto the temple at
the hour of prayer, being the ninth hour." And yet these words lead us to the
considerationof a truth comprehensive of the whole scope of practical
Christianity. Our first lessonis this —
1. The disciples of Christ in the regular performance of their daily duties have
ample opportunities for charity, and hence the necessityof mutual
helpfulness. Objects of charity naturally divide themselves into two classes:
first, those who are strong enoughto approachus for help; and, secondly,
those who are so weak that we must approach them to give help. Peterdealt
with the latter class. While energylies at the basis of benevolent deeds, yet no
extraordinary exertion is required to discoverthe impotent men of this world.
God usually finds them for us somewhere along the line of our daily duty. God
may discoverone man's objectof charity in the heathenism of China;
another's on the frontiers of our own civilisation; and yours betweenyour
own dwelling and the village church.
2. Whereverthere is ability to do goodthere is always close athand some
objectthat needs it. The Christian system is so manifold in its organism that a
place is afforded for every variety and degree oftalents. No Christian is
wholly lacking in ability. We are all creatures of want, and mutually
dependent on one another. In practice, as in theory, the subjective and the
objective are in juxtaposition. We are sometimes misled by the impression
that only greatdeeds count in the kingdom of God.
3. Every Christian can impart vastly more than the impotent man anticipates.
Peter's objectof charity was a most dismal sight. Placedbefore a temple
whose costand magnificence filled all the world with its fame. It is the old, old
story repeatedagain and again to the burning shame of the ages, thatcostly
temples can be built while the more valuable temple of humanity must beg
beneath their sculptured arches for bread. We may pause to inquire what

Peterhad to give more valuable than silver and gold. He had the Christ of
history, the Christ of his own rich experience, to impart, which was infinitely
more valuable than all the world's material treasure. "Christ, Christ," I hear
the impotent man repeat, "whatneed I of Christ? I only want the means of
driving awaythe pangs of starvation." Then says Peter, with all the authority
accordedto an inspired apostle, "In the name of Jesus Christ of Nazarethrise
up and walk." You will notice that the man had merely askedfor the means of
buying bread; he receives the power to earn his own bread, which was far
better. Do we not all receive from God more than we ask for, and infinitely
more than we deserve? Two inferences fromthe above. Men are everywhere
about us in spiritual impotency, and they recognise itnot. We, as Christ's
disciples, have powerto help them more than they anticipate, or we ourselves
imagine, until it has been put forth. If religion is of supreme moment to the
human soul, how is spiritual impotency possible? Simply because the sinner's
free will positively refuses the spiritual antidote. We have seenthat want and
the ability to relieve it go hand in hand. Is it true in the vegetable world where
by the side of every poison grows its antidote? Is it true in the animal world
where the bitten creature knows where to go for remedial efficacy? Who tells
the birds of the tropics that a certain leaf placed over the nest protects their
little ones from preying reptiles? Is it likely that "man, the paragonof
animals," when bitten by sin should be in ignorance as to the antidote? Let the
spiritual impotent "fastenhis eyes" onthe Truth, and he will receive a larger
blessing than he anticipates.
4. Through human means a complete work is accomplishedby bringing
Christ into actual contactwith human wants. There is a mighty power in
human sympathy. But sympathy in the abstractis meaningless. It has content
only as it is applied to an object. There are two ways in which we may express
our sympathy with sinners. First by mingling with them for mere
companionship, which always lowers us to their level; and, secondly, by
mingling with them for the sole purpose of doing them good, which tends to
raise them to our level. We need never be ashamednor afraid to go wherever
we can take Christ with us. It is only through personal, sympathetic contact
that the impotent men of this world are likely to know of God and the power

of His salvation. Suppose Peterhad sent a written message from his home to
the impotent man, saying, "In the name of Jesus Christ of Nazareth rise up
and walk," the presumption is that the man would have died as he had lived,
impotent. No, the two must come into vital, sympathetic contact. The
weakness ofthe one must arouse the curative energies ofthe other as they
associate.
5. The place where impotent men first find their Lord is always a beautiful
gate to them. The place of our natural birth is dear to us. But the place of our
spiritual new birth cannot be any the less so. It is a beauty that overrides
every material consideration. Thus through life by doing and receiving good
are beautiful gates made. By doing goodalong the quiet lines of our daily
duties not only do we confirm our own Christian characters,but strengthen
the characters andincrease the joys of our fellow-men.
(C. H. Ricketts.)
Responsibility for power
R. Tuck, B. A.
Pentecostalenergynow begins to find one of its spheres. The powerof
preaching Christ, crucified and risen, had already been proved. The power of
healing was now put forth. The powerof testifying before rulers and princes
was soonto be shown. The power of toiling, suffering, and dying for Christ
would ere long find its expression. Observe —
I. THE CONSCIOUSNESSOF POWER "Suchas I have give I thee." It must
have been a very high and inspiring moment for Peterwhen he thus felt the
healing energyof Christ ready to work through him. We have often been
disposedto envy the skilful physician who, when visiting a diseasedsufferer, is
so conscious ofmastery over the disease that he is able to say, "I can heal
you." So many of the sorrows ofour life masterus that we feel to grow big

when we are conscious of the power to make and master any one of them. A
simple illustration taken from the life of M'Cheyne sets this point clearly:
"His custom in preparing for the pulpit was to impress on his memory the
substance of what he had before carefully written, and then to speak as he
found liberty. One morning, as he rode rapidly along to Dunipace, his written
sermons were dropped on the roadside. This accidentprevented him from
having the opportunity of preparing in his usual manner, but he was enabled
to preach with more than his usual freedom. For the first time in his life he
discoveredthat he possessedthe gift of extemporaneous composition, and
learned, to his own surprise, that he had more composednessofmind and
command of language than he had believed." That is to say, through this
providential circumstance he was awakenedto the consciousnessofpower.
What we need in these our times is a higher faith in the varied and abundant
gifts with which the Church .and the individual Christian are endowed, and a
keenerpowerof discernment to find these gifts in ourselves and in others. But
powers differ in different persons, both in kind and in degree. None are
without some kind of faculty and ability which they may lay on the altar of
God's service.
1. What is called"wealth" is power. All beyond needful expenditure is a
man's wealth. Wealthis what I cansave and win by self-denial for the service
of others and the glory of God. In that sense we are all of us more or less
wealthy, and we might be much wealthierthan we are. Such wealth is holy
power. A poor widow could glorify God with the wealth of her two mites. But
some have wealth in the commonersense. And your wealth is power — a
dreadful power if it has not been first presentedto God to be used for Him; a
glorious powerif it has.
2. Intellect is power. Every man who knows a little more than his neighbour
has the trust of a power. It is evident that he can teachand leadothers. Surely
these times are making largerdemands every day on Christian intelligence in
these scepticaldays. The battle of Christian truth is as that greatbattle of

Inkerman — a soldiers'battle, a people's battle — eachone of us in our
varied spheres making Christian knowledge andexperience tell upon the
conservationof the Christian verities.
3. Art is power. Such painters as Holman Hunt and Sir NoelPatenare but the
high examples of endowments that come in measure to some of us. In Sunday-
schoolspheres and among the children there is room for the consecrationof
the draughtsman's skill. And still there is given to men and women the Divine
gift of song, and they may "sing for Jesus."No door will be shut againstyour
song.
4. But every Christian has spiritual power. In this he is like Peter. He may, if
he will, lay hold of and use the great powerof God. But this lies dormant in so
many of us. We could give something to men, something healing, vitalising,
the very thing which the dying world wants. And what more do we want?
Only what Peterhad that day — the consciousness ofpower. This would stir
in us holy impulses, would shake us out of selfishness and apathy. Remember
that the words "I cannot" have no place upon a Christian's lips, if they are
applied to any right and goodand holy work. Thou hastpower with God and
with men, and thou mightest prevail.
II. THE RESPONSIBILITYOF CONSCIOUS POWER. All God's gifts to us
are for our giving awayto others. Keep any of God's gifts to yourself and they
will speedily rot. You canno more store up God's present-day manna than the
old Israelites couldstore up the bread that came down from heaven. If He
makes an arm strong, it is for work. If He makes a leg strong, it is for walking
in searchof somebody to help. If He makes a voice strong, it is that we may
plead earnestly with our fellow-men for Him, or that we may win men with
the gospel-song. IfHe makes a heart strong, it is that we may inspire others to
a nobler life. Try to dam up God's living streams of blessing, and make a pond
in your own grounds, and they will cease to be living streams, they will soon

become disease-breeding, stagnantwaters, andyou will have to be content
with the pond, for God will cut off the waters at the fountain-head. "He that
hath not (does not make a worthy use of what he has), from him shall be taken
awaythat which he seemethto have."
(R. Tuck, B. A.)
In the name of Jesus Christ of Nazareth rise up and walk
The powerof Jesu's name
J. B. Brown, B. A.
Consider—
I. MAN MORALLY CRIPPLED, HELPLESS, AND WRETCHED. Bodily
infirmities are the shadows ofthe sins and weaknesses ofthe soul. All sin
works by privation. It shuts up sensesand organs which God meant to be
inlets of joy and channels of life. But there is something very suggestive in this
cripple's case — he never knew the joy of movement, "Lame from his
mother's womb." Can you remember the time when sin was not a source of
suffering and weakness?How long have you been borne by the storm of
passioninto excessesandfollies when you have cravedthe beggar's dole? You
ought to be taking your part with the angels in God's greatworkshop;but
where are you? In the devil's, where you labour and are sheltered and sleep
like the brute through long monotonous years. A change sometimes breaks the
monotony — quarrels, drinkings, and all the rest, and I have heard men talk
of this as life! What stroke has crippled you to put up with such a life as this
— without God, joy, hope, like the beasts that perish?' Are you in love with
such a life, poor cripple? or are you heartily sick of it, as this man was of his?
II. THERE IS A NAME WHICH CAN MAKE YOU WHOLE AGAIN,
SOUND, GLAD, AND FREE. Your soul wants what that poor cripple's body

wanted — power, and that poweris in Christ alone. A man whose systemis
worn out canbe patched up awhile by the physicians, but a new gush of life
into it is what he needs. They try to do something like it sometimes, they pour
some fresh young life-blood into. the exhausted veins. But this is what Christ
can truly do for your soul. His life will pass into every crippled faculty and
unbind it, and open to your powers a field of the most glorious activity. Lie no
longermoaning, "O wretchedman that I am!" "The gift of God is eternal
life."
III. THIS IS THE TIME TO BELIEVE ON THAT NAME AND TO RISE UP
AND WALK. You have been there fearfully too long. How much of your time
has been spent wearily in the devil's service? How much faculty, how much
life is left for God? But will God welcome such a wreck as I am? Let that poor
cripple and Christ's works of mercy answer. "The blind receive their sight,...
the lame walk." Theywere mostly broken fragments of' humanity that He
gathered. Such as you He needs. You have made many an effort at
reformation, but the poor palsied limbs have doubled up again. Now rise once
more; there is a hand outstretchedto you — I.ay hold of it. Refuse it, and to-
morrow all power to make the effort may be gone.
(J. B. Brown, B. A.)
The difference betweenthe miracles of Christ and those of the apostles
P. J. Gloag, D. D.
This difference is here observable. Theyperformed them through Christ, by
virtue of His name and authority. They were mere instruments; He was the
efficient agent. Christ, on the other hand, performed His miracles in His own
name, and by His own authority. He wrought independently. His language
was that of omnipotence, theirs was that of faith in Him. He said, "I say unto

thee, Arise";they said, "In the name of Jesus rise up and walk." He was the
Messiah, the Son; they were the servants of the household.
(P. J. Gloag, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(6) Silver and goldhave I none.—The narrative of Acts 2:45 shows that the
Apostles were treasurers and stewards ofthe sums committed to their charge
by the generous self-denialof the community. Either, therefore, we must
assume that the words meant that they had no silver or goldwith them at the
time, or that, as almoners, they thought themselves bound to distribute what
was thus given them in trust, for the benefit of members of the societyof
which they were officers and for them only. They, obeying their Lord’s
commands (Matthew 10:9), had no money that they could calltheir own to
give to those that askedthem. But they could give more than money.
In the name of Jesus Christ of Nazareth . . . .—The full trust with which the
words were spokenwas in part a simple actof faith in their Master’s promise
(Mark 16:18), in part the result of a past experience in the exercise oflike
powers (Mark 6:13). And the Name in which they spoke could hardly have
been a new name to the cripple. Among the beggars atthe Temple-gate there
had once been the blind man who received his sight at the pool of Siloam
(John 9:7-8). The healing of the cripple at Bethesda (John5:2; John 5:14)
could scarcelyhave been unknown to the sufferer from a like infirmity. What
made the callto rise and walk a test of faith was that, but a few weeksbefore,
that Name had been seenon the superscription over the cross on which He
who bore it had been condemned to die as one that deceivedthe people (John
7:12).

Matthew Henry's Concise Commentary
3:1-11 The apostles and the first believers attended the temple worship at the
hours of prayer. Peterand John seemto have been led by a Divine direction,
to work a miracle on a man above forty years old, who had been a cripple
from his birth. Peter, in the name of Jesus of Nazareth, bade him rise up and
walk. Thus, if we would attempt to goodpurpose the healing of men's souls,
we must go forth in the name and powerof Jesus Christ, calling on helpless
sinners to arise and walk in the way of holiness, by faith in Him. How sweet
the thought to our souls, that in respectto all the crippled faculties of our
fallen nature, the name of Jesus Christof Nazarethcanmake us whole! With
what holy joy and rapture shall we tread the holy courts, when God the Spirit
causes us to enter therein by his strength!
Barnes'Notes on the Bible
Silver and gold have I none - The man had askedfor money; Peterassures
him that he had not that to give; what he did was done, however, in such a
way as to show his willingness to aid him if he had possessedmoney.
Such as I have - Such as is in my power. It is not to be supposed that he meant
to say that he originated this power himself, but only that it was entrusted to
him. He immediately adds that it was derived solelyfrom the Lord Jesus
Christ.
In the name - Compare Acts 4:10. In Mark 16:17-18, itis said, "These signs
shall follow them that the sick, and they shall recover." The expressionmeans
"by his authority," or "in virtue of power derived from him." We are here
struck with a remarkable difference betweenthe manner in which the Lord
Jesus performed miracles and that in which it was done by his apostles. He
did it in his own name and by virtue of his own power. The apostles never
attempted to perform a miracle by their own power. It was only in the name
of Jesus;and this circumstance alone shows that there was a radical
difference betweenChrist and all other prophets and teachers.

Of Nazareth - This was the name by which he was commonly known. By the
name he had been designated among the Jews and on the cross. It is by no
means improbable that the man had heard of him by this name, and it was
important that he should understand that it was by the authority of him who
had been crucified as an impostor.
Rise up and walk - To do this would be evidence of signalpower. It is
remarkable that in cases like this they were commanded to do the thing at
once. See similar casesin John 5:8; Matthew 9:6; Matthew 12:13. It would
have been easyto allege that they had no power; that they were lame, or sick,
or palsied, and could do nothing until God should give them strength. But the
command was to do the thing; nor did the Saviour or the apostles stopto
convince them that they could do nothing. They did not doubt that if it were
done they would ascribe the powerto God. Preciselylike this is the condition
of the sinner. God commands him to do the thing; to repent, and believe, and
lead a holy life. It is not merely to attempt to do it, to make use of means, or to
wait on him, but it is actually to repent and believe the gospel. Where he may
obtain powerto do it is another question. It is easyfor him to involve himself
in difficulty, as it would have been in these cases. Butthe command of God is
positive, and must be obeyed. If not obeyed, people must perish, just as this
man would have been always lame if he had put forth no effort of his own.
When done, a convicted sinner will do just as this man did, instinctively give
all the praise to God, Acts 3:8.
Jamieson-Fausset-BrownBible Commentary
6. Silver and gold have I none, but such as I have give I thee—Whata lofty
superiority breathes in these words!
In the name of Jesus Christ of Nazareth rise up and walk—Thesewords,
uttered with supernatural power, doubtless begatin this poor man the faith
that sent healing virtue through his diseasedmembers.

Matthew Poole's Commentary
Silver and gold have I none; that is, at hand, or about me; neither had he
much elsewhere;the apostles aboundedindeed, but in grace, not in riches.
Such as I have; a powerfrom Christ to heal.
Give I thee; I apply it to thee, and will make it effectualfor thee.
In the name, in the power, or at the command, of Jesus Christ, and trusting
unto his promised assistance,who can speak to things that are not as if they
were.
Jesus Christ of Nazareth;our Saviour was usually so called, and being known
by that name, the apostle does not decline it, though it had been by many
(without cause)given him by way of reproach.
Gill's Exposition of the Entire Bible
Then Petersaid, silver and gold have I none,.... The Ethiopic version reads,
"we have none";and so it reads the next clause in the first person plural; that
is, they had no money either of gold or silver coin; they had none about them,
nor any of their own perhaps any where; none but what was brought to them,
and put into their hands as a common stock for the whole church, or the poor
of it: nor indeed might any money be carried in a purse into the temple; See
Gill on Matthew 10:9, Mark 11:16 though doubtless they might carry it in
their hands, or otherwise, for the offerings, or for the poor, or this man would
not have lain here for alms.

But such as I have, give I thee; meaning the gift of healing; not that he
communicated that to him, but exercisedthe gift upon him, by curing him of
his lameness;and which was much preferable to large quantities of gold and
silver, had he had them to give unto him:
in the name of Jesus Christ of Nazareth: signifying, that it was by the
command of Christ he saidwhat follows;and by his power he wrought the
cure which commencedupon it; even by the authority and virtue of him, who
was treatedwith so much contempt by the Jews, and had lately been crucified
by them: in his name he bid him
rise up and walk;without making use of any medicines, or applying anything
to him; but believing that powerwould go along with the words, and strength
would be communicated to him, by him in whose name he spoke, he said these
words: and herein lies the difference betweenthe miracles wrought by Christ,
and by his disciples;those that were done by him were done in his own name,
and by his own power;those that were performed by his disciples, were done
in the name of Christ, and by his power alone;and the Jews themselves own,
that the disciples performed cures , "in the name of Jesus" (a).
(a) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4.
Geneva Study Bible
Then Petersaid, 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.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Acts 3:6. Δίδωμι]I give thee herewith.

ἐν τῷ ὀνόμ.… περιπάτει]by virtue of the name (now pronounced) of Jesus the
Messiah, the Nazarene, arise and walk, ἐν denotes that on which the rising
and walking were causallydependent. Mark 16:17; Luke 10:17; Acts 4:10;
Acts 16:18. Comp. the utterance of Origen, c. Cels. 1, againstthe assertionof
Celsus, that Christians expelled demons by the help of evil spirits: τοσοῦτον
γὰρ δύναται τὸ ὄνομα τοῦ ʼΙησοῦ. This name was the focus of the power of
faith, through which the miraculous gift of the apostles operated. Comp. on
Matthew 7:22; Luke 9:49; Luke 10:17;Mark 16:17. A dico or the like is not
(in opposition to Heinrichs, Kuinoel, and others) to be supplied with ἐν τ.
ὀνόμ. κ.τ.λ. Observe, moreover, first, the solemnity of the ʼΙησοῦ Χριστοῦ τοῦ
Ναζ.;and secondly, that Χριστοῦ, as in Acts 2:38, cannot yet be a proper
name. Comp. John 17:3; John 1:42.
Expositor's Greek Testament
Acts 3:6. ἀργύριονκαὶ χρυσίον: the words do not suggestthe idea of a
complete communism amongst the believers, although Oecumenius derives
from them a proof of the absolute poverty of the Apostles. They may perhaps
be explained by remembering that if the Apostles had no silver or gold with
them, they were literally obeying their Lord’s command, Matthew 10:9, or
that whatevermoney they had was held by them in trust for the public good,
not as available for private charity. Spitta, who interprets Acts 2:45 of the
Apostles alone (pp. 72–74), seesin St. Peter’s words a confirmation of his
view, and a further fulfilment of our Lord’s words in Luke 12:33, but if our
interpretation of Acts 2:44 ff. is correct, our Lord’s words were fully obeyed,
but as a principle of charity, and not as a rule binding to the letter. St.
Chrysostom(Hom., viii.) justly notes the unassuming language of St. Peter
here, so free from boasting and personaldisplay. Compare 1 Peter1:18 (Acts
3:3), where the Apostle sharply contrasts the corruptible gold and silver with
higher and spiritual gifts (Scharfe).—ὃ δὲ ἔχω: the difference betweenthis
verb and ὑπάρχει may be maintained by regarding the latter as used of
worldly belongings, ἔχω of that which was lasting and most surely held.—ἐν

τῷ ὀνόματι:no occasionto prefix such words as λέγω σοι for the expression
means “in the powerof this name” (cf. Matthew 7:22, Luke 10:17, Acts 4:10;
Acts 16:18, Jam 5:14, Mark 16:17). So too the Hebrew ‫ב‬ ְּ‫ש‬ ֵׁ‫ם‬ in the name of any
one, i.e., by his authority, Exodus 5:23, and thus “in the name of Jehovah,”
i.e., by divine authority, Deuteronomy 18:22, 1 Chronicles 22:19, Jeremiah
11:21, and frequently in the Psalms, cf. also Book of Enoch, xlviii. 7 (Charles,
p. 48). On the use, or possible use, of the phrase in extra-biblical literature, see
Deissmann, Bibelstudien, p. 145, and also Neue Bibelstudien, p. 25 (1897).
When Celsus allegedthat the Christians castout demons by the aid of evil
spirits, Origen claims this power for the name of Jesus:τοσοῦτονγὰρδύναται
τὸ ὄνομα τοῦ Ἰησοῦ, cf. also Justin Martyr, Dial. c. Tryph., 85.—Ἰ. Χ. τοῦ
Ναζωραίου:the words must n themselves have tested the faith of the lame
man. His part has sometimes beenrepresented as merely passive, and as if no
appeal of any kind were made to his faith contrastedwith Acts 14:9 (Acts 3:16
in this chapter being interpreted only of the faith of the Apostles), but a test of
faith was implied in the command which bade the man rise and walk in the
powerof a name which a short time before had been placedas an inscription
on a malefactor’s cross, but with which St. Peter now bids him to associate the
dignity and power of the Messiah(see Plumptre, in loco). It is necessaryfrom
another point of view to emphasise this implied appealto the man’s faith,
since Zeller and Overbeck regardthe omissionof faith in the recipient as
designedto magnify the magic of the miracle. Zeller remarks:“Our book
makes but one observationon his state of mind, which certainly indicates a
receptivity, but unfortunately not a receptivity for spiritual gifts”. But nothing
was more natural than that the man should at first expectto receive money,
and his faith in St. Peter’s words is rather enhanced by the factthat the
Apostle had alreadydeclared his utter inability to satisfy his expectations. St.
Luke much more frequently than the other Evangelists names our Lord from
His early home Nazarethin which frequency Friedrich sees anotherpoint of
likeness betweenSt. Luke’s Gospeland the Acts, Das Lucasevangelium, p. 85.
Holtzmann attempts to refer the whole story to an imitation of Luke 5:18-26,
but see as againstsuchattempts Feine, Eine vorkanonische Überlieferung des
Lukas, pp. 175, 199, 200.

Cambridge Bible for Schools andColleges
6. Silver and gold have I none] The Apostles, we may see from this, made no
claim for themselves upon the contributions of the richer converts.
but such as I have give I thee] Betterliterally, what I have that give I thee. We
are nowhere told how much time had passedsince the day of Pentecost, andit
is probable that this was not the first miracle which Peterwrought (see Acts
2:43). Forhe speaks as notwithout experience of what works God will enable
him to do. His language is that of firm assurance, “whatI have,” though in a
moment he adds “In the name of Jesus Christ.”
Jesus Christ of Nazareth]According to St John’s account, the name Nazareth
was included in the title on Christ’s cross (John19:19), and we cansee that
the place was despisedin the eyes of the Jews (John1:46) from Nathanael’s
question to Philip. This despised origin, as well as the shameful death of Jesus,
was a stumbling-block to the Jews.
rise up and walk]The best MSS. have only the last verb walk. So that the
arguments which have been based on these words to shew that St Luke in the
Acts has drawn his picture here from what is recordedof Christ’s language
(Luke 5:23) in the Gospel, fall to the ground.
Bengel's Gnomen
Acts 3:6. Ἀργύριον καὶ χρύσιον, silver and gold) The beggarwas expecting
money.—οὐχ ὑπάρχει μοι, I have none) There is no doubt but that alms were
given even to those who were not of the community of believers:but Peterat
that time, either had nothing with him in going to the temple, or was not able
to give as much as was neededfor the relief of the poor man. Observe the
abstinence of the apostle, though exercising suchan ample administration of

charitable funds: ch. Acts 2:45, with which comp. ch. Acts 4:35.—Ἰησοῦ
Χριστοῦ, of Jesus Christ) Jesus therefore is the Christ.
Pulpit Commentary
Verse 6. - But for then, A.V.; what I have that for such as I have, A.V.; walk
for rise up and walk, A.V. and T.R. In the name of Jesus Christ of Nazareth.
What Petermeant by "in the Name," he clearly explains in vers. 12 and 16,
where he shows that they did not work the miracle by their own poweror
godliness, but that the lame man was healedby the Name of Jesus, in which he
believed. So our Lord said of himself, "I am come in my Father's Name"
(John 5:43; comp. John 10:25) Observe the full designationof our Lord as
"Jesus Christof Nazareth" (τοῦ Ναζωραίου), as in Acts 4:10, and comp.
Matthew 11:23. The faith which was the condition of the healing (ἐπὶ τῇ
πίστει, ver. 16) embracedthe humiliation and cross ofthe Christ (as expressed
in the word the Nazarene)as wellas his powerand glory. Acts 3:6
Vincent's Word Studies
Silver and gold (ἀργύριονκαὶ χρυσίον)
Properly, silver and gold money. See on 1 Peter1:18.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Silver and gold have I none - Though it was customaryfor all those who
entered the temple to carry some money with them, for the purposes
mentioned above, yet so poor were the apostles that their had nothing to give,

either to the sacredtreasury, or to the distressed. The popish writers are very
dexterous at forming analogiesbetweenSt. Peterand the pope; but it is
worthy of note that they have not attempted any here. Even the judicious and
generallyliberal Calmet passesby this important saying of the person whom
he believed to have been the first pope. Thomas Aquinas, surnamed the
angelicaldoctor, who was highly esteemedby Pope Innocent IV., going one
day into the pope's chamber, where they were reckoning large sums of money,
the pope, addressing himself to Aquinas, said: "You see that the Church is no
longerin an age in which she can say, Silver and gold have I none?" "It is
true, holy father," replied the angelicaldoctor, "nor canshe now sayto the
lame man, Rise up and walk!" This was a faithful testimony, and must have
cut deep for the moment. One thing is very remarkable, that though the saints
of this church canwork no miracles while alive, they work many when dead;
and it is the attestationofthose post mortem miracles that leads to their
canonization. Thomas a Becket, who did no goodwhile he lived, is reported to
have done much after his death. Many have visited his tomb, and, in days of
yore, many were said to be healed of whatsoeverdiseasethey had. The age is
more enlightened, and the tomb of this reputed saint has lost all its power.
Copyright Statement
These files are public domain.
BibliographicalInformation
Clarke, Adam. "Commentary on Acts 3:6". "The Adam Clarke
Commentary". https://pro.studylight.org/commentaries/acc/acts-3.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Silver and gold have I none - The man had askedfor money; Peterassures
him that he had not that to give; what he did was done, however, in such a
way as to show his willingness to aid him if he had possessedmoney.

Such as I have - Such as is in my power. It is not to be supposed that he meant
to say that he originated this power himself, but only that it was entrusted to
him. He immediately adds that it was derived solelyfrom the Lord Jesus
Christ.
In the name - Compare Acts 4:10. In Mark 16:17-18, itis said, “These signs
shall follow them that the sick, and they shall recover.” The expressionmeans
“by his authority,” or “in virtue of power derived from him.” We are here
struck with a remarkable difference betweenthe manner in which the Lord
Jesus performed miracles and that in which it was done by his apostles. He
did it in his own name and by virtue of his own power. The apostles never
attempted to perform a miracle by their own power. It was only in the name
of Jesus;and this circumstance alone shows that there was a radical
difference betweenChrist and all other prophets and teachers.
Of Nazareth - This was the name by which he was commonly known. By the
name he had been designatedamong the Jews and on the cross. It is by no
means improbable that the man had heard of him by this name, and it was
important that he should understand that it was by the authority of him who
had been crucified as an impostor.
Rise up and walk - To do this would be evidence of signalpower. It is
remarkable that in cases like this they were commanded to do the thing at
once. See similar casesin John 5:8; Matthew 9:6; Matthew 12:13. It would
have been easyto allege that they had no power; that they were lame, or sick,
or palsied, and could do nothing until God should give them strength. But the
command was to do the thing; nor did the Saviour or the apostles stopto
convince them that they could do nothing. They did not doubt that if it were
done they would ascribe the powerto God. Preciselylike this is the condition
of the sinner. God commands him to do the thing; to repent, and believe, and
lead a holy life. It is not merely to attempt to do it, to make use of means, or to

wait on him, but it is actually to repent and believe the gospel. Where he may
obtain powerto do it is another question. It is easyfor him to involve himself
in difficulty, as it would have been in these cases. Butthe command of God is
positive, and must be obeyed. If not obeyed, people must perish, just as this
man would have been always lame if he had put forth no effort of his own.
When done, a convicted sinner will do just as this man did, instinctively give
all the praise to God, Acts 3:8.
Copyright Statement
Barnes, Albert. "Commentaryon Acts 3:6". "Barnes'Notes onthe Whole
Bible". https://pro.studylight.org/commentaries/bnb/acts-3.html. 1870.
The Biblical Illustrator
Acts 3:6
Then Petersaid, Silver and gold have I none; but such as I have give I thee.
Wealth in poverty
What a remarkable combination of poverty which can give nothing, with
powerwhich can do almost anything! “Silver and gold have I none”--then we
are ready at once to class him with the men from whom no help is to be
expected, with those who hang upon others. The speech, however, does not
end there. “Rise up and walk,” says the penniless man. Why, Pilate who was
the greatman at Jerusalem, orCaesarwho was yet greaterat Rome, would

never have dared to utter anything so bold. Peter, however, ventured in
Christ’s name, and the result was perfectsoundness given immediately by the
greatAuthor of life, who has made our frames so curiously and can repair
them so easily. St. Peterwalkedthrough the streets of Jerusalemon that
memorable morning an unobserved and undistinguished man. Many passed
him by, probably, who had upon them the trappings of worldly wealth, or
were swelling with the pride of office, and if they lookedthe obscure Galilean
in the face, would have takenhim for one of the many thousand drudges who
filled the streets ofJerusalem. Yet was there a hidden powerwithin which
made him really greaterthan the world’s rulers. And the contrastwas equally
striking betweenthe utterly defencelessconditionof Peterand John and the
boldness with which they bore their simple emphatic testimony as witnesses
for Christ. Preciselyofthe same characterwas the apostle’s defence ofthe
next day before the council. The history of mankind shows nothing grander
than these two appearancesofthe first preacherof the gospelbefore two such
audiences. But I wish you to notice that in the text we have not only a plain
historicalaccountof something said and done by one eminent saint, but--
I. A symbolical accountof the Church’s work in many ages. It was specially
true of the apostles, considering the place they filled, the work they wrought,
the testimony they bore, the blessings they dispensed, that being “poor,” they
“made many rich”; but numbers, like-minded with them, have trod in their
steps, and have earnedtheir praise. The Church which they founded has often
been poor as they were. Yet at those very times, more than in her more
prosperous days, she has said to many a crippled soul, “Rise up and serve thy
God.” Just when she had nothing to bribe men with, when her life would have
been destroyedif it had not been “hidden with Christ in God,” then she has
been strengthenedwith might by Him whose servantand witness she is, and
her tones have been louder than before, her port loftier, her messageclearer,
her triumphs more blessed. She has gone abroad from city to city, or from
village to village, proclaiming aloud, “‘Silver and gold have I none.’ Let the
men who coveteither go elsewhereand seek them; they are often baits to

snare men’s souls. But I carry with me better treasures. I teachthe man of
halting pace and crippled limb to run in the ways of righteousness.” Thus
often has the Church prophesied in sackcloth, and while many have calledher
traitress because she would not bow down to images of gold, and some have
branded her with heresy, because hermessage squarednot with the creeds
that were most in favour at court, others have come thronging from their
homes to give her their greeting and blessing. Look, e.g., atthe sixteenth
century, and the man who did more than any other to distinguish it from the
ages ofblack darkness which went before it. Who was it that said to prostrate
Europe, “Rise up and walk”? It was the son of a Saxon miner, singing
Christmas carols atfourteen, that he might earn a few pence to supply the
cravings of hunger, the companion of the poor till the fame of his deeds
brought him to the company of princes. There were mighty princes in that
day, one of them governing a largerportion of Europe, and swaying its
destinies more absolutely than any single potentate of our own time. On one
occasionthe monk and the emperor met face to face, and who that reads the
scene must not see that the man of powergrew little by the side of the fearless,
upright champion of truth? It was Peter and the Jewishcouncilover again. If.
But we will come to humbler scenes and more every-day characters.
1. Look at one of God’s saints. He has lived a life of faith, and in his humble
way has honoured God, servedthe Church, blessedhis generation. And now
the day is come that he must depart hence. No inventory need be takenof his
goods;no will is wanted. Such an one might sayto his weeping children,
“Silver and gold have I none; but such as I have give I thee.” And who shall
despise the legacy? It is better than the miser’s gold. They are not poor, but
rich, who inherit his blessing and his prayers; but how often does the portion
of the covetous turn to poverty! It looks like a spreading tree rich in foliage
and fruit; but a worm is at the root, and lo! one branch withers, and then
another, till at last nothing but a bare trunk is left.

2. Take instancesfrom among the living. Look at the lone woman, whose
week’s pittance just buys her week’s bread, giving kind looks, pleasantwords,
spare half-hours, to some ailing or afflicted friend. Look at the little child,
who never had a sixpence perhaps of its own, dutiful at home, gentle and
patient abroad, running on errands for the sick, brightening with its innocent
look and cheerful prattle some desolate fireside where infant -voices were once
heard, but are now heard no more. Look at some agedman of God, who finds
it hard to make his weakenedlimbs hold out from Sunday to Sunday,
ministering to the sick, offering a word in seasonto the reckless, pointing the
dying sinner to the Lamb of God, comforting many a tried and tempted
brother with cordials from the storehouse ofGod’s promises. Do not all these
say in turn, “Silver and gold have I none; but such as I have give I thee”? Is it
not a blessedwork, that of ministering out of our little to those who have less?
Is not your scantyfare the sweeterwhenyou come home from making some
dark chambers more bright, and some heavy hearts more hopeful? Very
precious are alms like these, worth a hundred times more than the money gifts
of the wealthy, ranking higher in God’s account, bestowedat greatercost,
more blessedproofs of the power of faith. Oh! if the poor, one and all, were a
brotherhood of living, loving Christians, they might almostdo without help
from others, help from eachother to eachother would be dispensedso wisely
and so seasonably, and large-heartedgenerositywould find such a response in
warm-hearted gratitude.
3. God forbid, however, that because they might befriend their equals more,
we should befriend any of them less!God forbid that the miserably stinted
measure of all our charities should descendto a yet lowerstandard!
What can be done without silver and gold

I. Silver and gold cando many things. To speak ofthem as of no value would
be folly. Money--
1. Can save our minds from anxiety, supply our wants, educate our children,
fill our life with comfort. To speak ofsuch blessings as trivial were both
foolish and unthankful.
2. As an instrument of commerce is an essentialelementin the activity and
interest of life. Without it our markets would sink back into the system of
barter, and we should be in a ruder condition than those who lived centuries
ago.
3. Can he used to relieve distress, to cheer the desolate, to help the struggling.
4. Can be employed in the direct furtherance of religious ends.
5. Gives influence which canbe used in the promotion of its highest purposes,
and when consecratedby the Christian life of its possessorbecomesone of the
noblest offerings for the honour of God and the blessing of the world.
II. There are some things which silver and cold cannotdo.
1. You may buy a man’s work, but you cannot buy his affection. By paying
him his wages youdo not on that accountsecure his respect;while by
indiscriminate almsgiving it is not certain that you will earn or deserve any
real gratitude.

2. The possessionofwealth does not improve, but sometimes spoils a man’s
character. It seldom makes him more generous. But those who are very poor
may be rich in better things--in the respectand gratitude of others, the sweet
temper, the generous heart. How rich the poor are sometimes, in She kindness
of disposition which gives happiness to themselves and those around them!
3. Moneycannot purchase health, whether for ourselves or those whom we
love. David’s treasury was well filled when Nathan told him his child must die.
Hezekiahhad proud thoughts of wealth when Isaiahcommanded him to “set
his house in order.”
4. Moneycannot purchase grace. Simon Magus thought it could; but Peter
said, “Thy money perish with thee.” (DeanHowson.)
Poverty and power
I. God is no respecterof persons, but as a matter of fact poor men stand
foremostin the greathuman line. Weigh what Dives has done for the world,
and what the penniless. Because PeterandJohn, though they had not a penny
in their purses, had something to give to that poor man, and to all poor men,
and gave it, we are here to-day, and the greatworld lives. He was the poorest
of the poor who brought that gift to us. “Foxes have holes,” etc.;and by hands
as poor the gift has been distributed. Perhaps the most heavenly men and
women living are among the poorest. The men who have drawn forth the
greatinventions, poems, thoughts which have blessedmankind have seldom
enriched themselves by their toils. They have loved their work too well for
that. The world is not bountiful to genius and to love. And thank God it is not:

genius lives on a nobler nourishment, and love has a nobler hire. Socrates,
Paul, Epictetus, Dante, Luther, Milton found it so. And yet that we may not
idolise poverty the world’s most glorious psalms came forth from one of the
most splendid and prosperous monarchies of the world. But David knew want
before he came to wealth, and perhaps his best work was done in his most
struggling days. Still there are eminent instances ofthe noblest service to
humanity from those in the loftieststation to rebuke the supposition that any
class has a monopoly of the highest ministries. Sokya-Mouniwas a prince, and
few out of Christianity have done such work for man as his; and our own
greatAlfred did, perhaps, the noblest life-work that was ever done by one
man for his generationfrom the height of a throne. The poor may be bigots as
well as the rich. St. Giles is as contemptuous as St. James, andGod rebukes
them both.
II. What are silver and gold comparedwith the rich endowment of faculty
with which God has blessedour race? Which of you now, moaning over your
poverty, would exchange for the wealth of Dives, your sight, hearing, or
soundness of limb? It would do us good, whenwe make our plaint against
providence, if God compelledus to make the exchange awhile, and try how we
liked a splendid paralysis, a gilded blindness or deafness, a park big enough
for a province and a shrivelled limb. What cries would rise to heaven for
poverty again!Take this healed man, as he clings to Peterand John, half
afraid of a relapse, and suggestthathe go back to his cripple’s lair with a
mountain of gold for his store. Facultyis the true wealthof man. There is
many a poor workman trudging to his work at sunrise who has a joy in
beholding the pomp and glow of the easternheavens, hearing the lark’s glad
carol, and bathing his brow in the clearair such as Dives would give any price
to enjoy.

III. If it is a God-like gift to bestow health on a crippled body, what must it be
to give health to a crippled soul? The healing of bodily disease was but the
mere fringe of the work of Christ and His apostles. The realdisease that
paralyses man underlies all that. Sin makes disease the first form of death in
every bodily organ. You know why there are so many bleared eyes, bloated
faces, shaking hands, and limping feet; and Christ knows too, and He knows
also that the only way, in the long run and on a large scale, to heal sick bodies
is to save sick souls. And He who can do this for you gives you a boon of which
gold and silver yield no measures. (J. B. Brown, B. A.)
Apostolic poverty and powercontrastedwith Papalwealth and weakness
Once when Thomas Aquinas visited mediaeval Rome he was shown through
all the sumptuously furnished rooms of the PapalPalace, he became almostas
much fatigued and dazed as was the queen of Sheba, when she had been
dazzled with the riches of Solomon’s kingdom; and then it is related as a fine
pleasantry of the Pontiff himself, that he remarkedto him, “The Church
cannot sayin our times, Silver and gold have I none!” And Aquinas replied
quickly, “No, indeed! neither canthe Church saynow, In the name of Jesus
Christ of Nazareth, rise up and walk!” (C. S. Robinson, D. D.)
Poverty of the rich
A shrewd old gentlemanonce said to his daughter, “Be sure, my dear, you
never marry a poor man; but remember that the poorestman in the world is
one that has money and nothing else.” (Christian Age.)
Poverty a stimulus

A nobleman who painted remarkably wellfor an amateur, showing one of his
pictures to Poussin, the latter exclaimed, “Your lordship only requires a little
poverty to make you a complete artist.” (Horace Smith.)
Something better than money
A poor converted womanof India said, “I have no money to give to missions,
but I am able to speak of the Saviour to my neighbour.” Could a volume tell
more of the duty of the people of this country who have found Christ? Said a
young man at a meeting, “I workedfor Mr.
, a well-knownChristian, for eight years, and he never Spoke to me of
religion.” The womanin India had learned what is better than money--the
powerof personalinfluence.
Money is not omnipotent
We sometimes think that money is omnipotent, that it canpurchase for us
every goodthing. This is a greatmistake. Money cannotbuy love. It often
wins its semblance. Summer friends swarmaround him who rolls in wealth,
but the love of a mother, the fidelity of a father, the affectionof a sister, the
sympathy of a brother, the trust of a friend, are never bought with gold.
Money cannotbring contentment, and “Our content is our best having.”
Money alone will not secure for us a goodeducation. A rich man, who had
neglectedhis early opportunities, was heard to saysadly, “I would give all my
wealth for a thorough education and well-trained mind.” But his money and
his riches were alike unavailing. Plenty of money will not of itself insure
culture and gentility, yet next to Christian graces and robust health nothing is
so desirable as refinement and pleasing, self-possessedmanners. The wealth of

a Croesus couldnot give a peacefulconscience.Sin scourgesthe soul of the
rich as surely as of the poor. The poorestboy or girl who has “always a
consciencevoid of offence towardGod, and towardmen,” is richer than the
richest with a “consciencesearedwith a hot iron.” A goodcharacteris more
precious than gold. Yet money is not to be despised. If we have it let us accept
it as God’s gift, and use it, not so much for our ownpleasure as for the benefit
of others. If we have it not let us believe that for our goodit has been withheld
from us. But whether we have it or not let us remember that it cannot
purchase love, contentment, education, culture, refinement, nor a good
conscience, andthat it will not secure for us either peace, purity, holiness, or
heaven. (Christian Age.)
What is money
“What is money, father?” askeda sickly, motherless child. “Why, gold and
silver and copper, my boy.” “Yes;I don’t mean that; I mean, What’s money,
after all? What can it do?” “Oh,” replied the purse-proud father, “money can
do anything!” “Anything! then why did not money save me my mother?” The
father felt puzzled, and the boy continued, “It can’t make me strong or well
either, father.” And the question, “Whatis money, after all?” is left to work
its impression for goodupon many minds and hearts.
Poverty no hindrance to beneficence
A year or two ago a missionary in one of the South Sea Islands wished very
much to geta translation of the Gospels printed in one of the languages ofthe
island where he was working. It is not in the South Seas as it is with us. We
have one language whichcan be understood nearly everywhere all over the
United Kingdom. In the New Hebrides and other island groups, not only has
every island a different language, but often different parts of the same island

speak different languages. This missionaryhad translated the Gospels. He was
going over to Sydney with some arrowrootand sago, whichhis poor people
had contributed out of their scantystores, in order that they might have the
Gospels to read in their own tongues and in their own homes. He had saveda
little of his own also to add to the offerings. But on board the steamerto
Sydney he met a printer, and the printer proved to him that he had not one
quarter enough money to pay for the printing. So the missionary was much
castdown, and thought that he would have all his trouble and long journey
for nothing. When he was landed on the quay at Sydney a little boy, the son of
the gentlemanwith whom he was to stay in the city, met him, and holding out
half a sovereignto the missionary, said, “This is to help to print your Bible.
My father told me that you had come all this way to get the Bible printed for
the poor natives. I had not any money, but father said I might run messages
and carry parcels at the warehouse. So I did, and here is my week’s pay.”
Brave boy and happy missionary! The half-sovereigndid not of course print
the Bible, but it helped, and it encouragedthe missionary to trust God, who
can raise up help for His servants among little boys and kings of great
empires. So much interest was arousedin Sydney by the story of the little boy,
which the missionary told at many a meeting, that not only were the Gospels
printed, but money was gatheredto print the whole Bible as soonas the
missionary gottime to translate it. So the missionary went awayback to his
island home, glad and thankful. (S. R. Crockett.)
The true sympathy
The richness of any material lessens the necessityfor adornment. The finest
gems are the simplest set, because no environment can add either to their
beauty or value. The story of the Beautiful gate is in itself a gem of such
inherent worth, that, like Plato’s Republic, it needs no rhetoricalsetting. We
can hardly imagine the introduction to any greattruth told with greater
simplicity than this: “Now Peterand John went up togetherinto the temple at
the hour of prayer, being the ninth hour.” And yet these words lead us to the

considerationof a truth comprehensive of the whole scope of practical
Christianity. Our first lessonis this--
1. The disciples of Christ in the regular performance of their daily duties have
ample opportunities for charity, and hence the necessityof mutual
helpfulness. Objects of charity naturally divide themselves into two classes:
first, those who are strong enoughto approachus for help; and, secondly,
those who are so weak that we must approach them to give help. Peterdealt
with the latter class. While energylies at the basis of benevolent deeds, yet no
extraordinary exertion is required to discoverthe impotent men of this world.
God usually finds them for us somewhere along the line of our daily duty. God
may discoverone man’s objectof charity in the heathenism of China;
another’s on the frontiers of our own civilisation; and yours betweenyour
own dwelling and the village church.
2. Whereverthere is ability to do goodthere is always close athand some
objectthat needs it. The Christian system is so manifold in its organism that a
place is afforded for every variety and degree oftalents. No Christian is
wholly lacking in ability. We are all creatures of want, and mutually
dependent on one another. In practice, as in theory, the subjective and the
objective are in juxtaposition. We are sometimes misled by the impression
that only greatdeeds count in the kingdom of God.
3. Every Christian can impart vastly more than the impotent man anticipates.
Peter’s objectof charity was a most dismal sight. Placedbefore a temple
whose costand magnificence filled all the world with its fame. It is the old, old
story repeatedagain and again to the burning shame of the ages, thatcostly
temples can be built while the more valuable temple of humanity must beg
beneath their sculptured arches for bread. We may pause to inquire what
Peterhad to give more valuable than silver and gold. He had the Christ of
history, the Christ of his own rich experience, to impart, which was infinitely

more valuable than all the world’s material treasure. “Christ, Christ,” I hear
the impotent man repeat, “whatneed I of Christ? I only want the means of
driving awaythe pangs of starvation.” Then says Peter, with all the authority
accordedto an inspired apostle, “In the name of Jesus Christ of Nazarethrise
up and walk.” You will notice that the man had merely askedfor the means of
buying bread; he receives the power to earn his own bread, which was far
better. Do we not all receive from God more than we ask for, and infinitely
more than we deserve? Two inferences fromthe above. Men are everywhere
about us in spiritual impotency, and they recognise itnot. We, as Christ’s
disciples, have powerto help them more than they anticipate, or we ourselves
imagine, until it has been put forth. If religion is of supreme moment to the
human soul, how is spiritual impotency possible? Simply because the sinner’s
free will positively refuses the spiritual antidote. We have seenthat want and
the ability to relieve it go hand in hand. Is it true in the vegetable world where
by the side of every poison grows its antidote? Is it true in the animal world
where the bitten creature knows where to go for remedial efficacy? Who tells
the birds of the tropics that a certain leafplaced over the nest protects their
little ones from preying reptiles? Is it likely that “man, the paragonof
animals,” when bitten by sin should be in ignorance as to the antidote? Let the
spiritual impotent “fastenhis eyes” onthe Truth, and he will receive a larger
blessing than he anticipates.
4. Through human means a complete work is accomplishedby bringing
Christ into actual contactwith human wants. There is a mighty power in
human sympathy. But sympathy in the abstractis meaningless. It has content
only as it is applied to an object. There are two ways in which we may express
our sympathy with sinners. First by mingling with them for mere
companionship, which always lowers us to their level; and, secondly, by
mingling with them for the sole purpose of doing them good, which tends to
raise them to our level. We need never be ashamednor afraid to go wherever
we can take Christ with us. It is only through personal, sympathetic contact
that the impotent men of this world are likely to know of God and the power
of His salvation. Suppose Peterhad sent a written message from his home to
the impotent man, saying, “In the name of Jesus Christ of Nazareth rise up

and walk,” the presumption is that the man would have died as he had lived,
impotent. No, the two must come into vital, sympathetic contact. The
weakness ofthe one must arouse the curative energies ofthe other as they
associate.
5. The place where impotent men first find their Lord is always a beautiful
gate to them. The place of our natural birth is dear to us. But the place of our
spiritual new birth cannot be any the less so. It is a beauty that overrides
every material consideration. Thus through life by doing and receiving good
are beautiful gates made. By doing goodalong the quiet lines of our daily
duties not only do we confirm our own Christian characters,but strengthen
the characters andincrease the joys of our fellow-men. (C. H. Ricketts.)
Responsibility for power
Pentecostalenergynow begins to find one of its spheres. The powerof
preaching Christ, crucified and risen, had already been proved. The power of
healing was now put forth. The powerof testifying before rulers and princes
was soonto be shown. The power of toiling, suffering, and dying for Christ
would ere long find its expression. Observe--
I. The consciousnessofpower “Suchas I have give I thee.” It must have been
a very high and inspiring moment for Peter when he thus felt the healing
energy of Christ ready to work through him. We have often been disposedto
envy the skilful physician who, when visiting a diseasedsufferer, is so
conscious ofmastery over the disease that he is able to say, “I canheal you.”
So many of the sorrows of our life master us that we feel to grow big when we
are consciousofthe powerto make and masterany one of them. A simple
illustration takenfrom the life of M’Cheyne sets this point clearly: “His

custom in preparing for the pulpit was to impress on his memory the
substance of what he had before carefully written, and then to speak as he
found liberty. One morning, as he rode rapidly along to Dunipace, his written
sermons were dropped on the roadside. This accidentprevented him from
having the opportunity of preparing in his usual manner, but he was enabled
to preach with more than his usual freedom. For the first time in his life he
discoveredthat he possessedthe gift of extemporaneous composition, and
learned, to his own surprise, that he had more composednessofmind and
command of language than he had believed.” That is to say, through this
providential circumstance he was awakenedto the consciousnessofpower.
What we need in these our times is a higher faith in the varied and abundant
gifts with which the Church and the individual Christian are endowed, and a
keenerpowerof discernment to find these gifts in ourselves and in others. But
powers differ in different persons, both in kind and in degree. None are
without some kind of faculty and ability which they may lay on the altar of
God’s service.
1. What is called“wealth” is power. All beyond needful expenditure is a man’s
wealth. Wealth is what I can save and win by self-denialfor the service of
others and the glory of God. In that sense we are all of us more or less
wealthy, and we might be much wealthierthan we are. Such wealth is holy
power. A poor widow could glorify God with the wealth of her two mites. But
some have wealth in the commonersense. And your wealth is power--a
dreadful power if it has not been first presentedto God to be used for Him; a
glorious powerif it has.
2. Intellect is power. Every man who knows a little more than his neighbour
has the trust of a power. It is evident that he can teachand leadothers. Surely
these times are making largerdemands every day on Christian intelligence in
these scepticaldays. The battle of Christian truth is as that greatbattle of
Inkerman--a soldiers’battle, a people’s battle--each one of us in our varied

spheres making Christian knowledge and experience tell upon the
conservationof the Christian verities.
3. Art is power. Such painters as Holman Hunt and Sir NoelPatenare but the
high examples of endowments that come in measure to some of us. In Sunday-
schoolspheres and among the children there is room for the consecrationof
the draughtsman’s skill. And still there is given to men and women the Divine
gift of song, and they may “sing for Jesus.”No door will be shut againstyour
song.
4. But every Christian has spiritual power. In this he is like Peter. He may, if
he will, lay hold of and use the great powerof God. But this lies dormant in so
many of us. We could give something to men, something healing, vitalising,
the very thing which the dying world wants. And what more do we want?
Only what Peterhad that day--the consciousnessofpower. This would stir in
us holy impulses, would shake us out of selfishness and apathy. Remember
that the words “I cannot” have no place upon a Christian’s lips, if they are
applied to any right and goodand holy work. Thou hastpower with God and
with men, and thou mightest prevail.
II. The responsibility of conscious power. All God’s gifts to us are for our
giving away to others. Keep any of God’s gifts to yourself and they will
speedily rot. You can no more store up God’s present-day manna than the old
Israelites could store up the bread that came down from heaven. If He makes
an arm strong, it is for work. If He makes a leg strong, it is for walking in
searchof somebodyto help. If He makes a voice strong, it is that we may
plead earnestly with our fellow-men for Him, or that we may win men with
the gospel-song. IfHe makes a heart strong, it is that we may inspire others to
a nobler life. Try to dam up God’s living streams of blessing, and make a pond
in your own grounds, and they will cease to be living streams, they will soon

become disease-breeding, stagnantwaters, andyou will have to be content
with the pond, for God will cut off the waters at the fountain-head. “He that
hath not (does not make a worthy use of what he has), from him shall be taken
awaythat which he seemethto have.” (R. Tuck, B. A.)
In the name of Jesus Christ of Nazareth rise up and walk.--
The powerof Jesu’s name
Consider--
I. Man morally crippled, helpless, and wretched. Bodily infirmities are the
shadows ofthe sins and weaknesses ofthe soul. All sin works by privation. It
shuts up sensesand organs which God meant to be inlets of joy and channels
of life. But there is something very suggestive in this cripple’s case--he never
knew the joy of movement, “Lame from his mother’s womb.” Can you
remember the time when sin was not a source of suffering and weakness?
How long have you been borne by the storm of passioninto excesses and
follies when you have craved the beggar’s dole? You ought to be taking your
part with the angels in God’s greatworkshop;but where are you? In the
devil’s, where you labour and are sheltered and sleeplike the brute through
long monotonous years. A change sometimes breaks the monotony--quarrels,
drinkings, and all the rest, and I have heard men talk of this as life! What
stroke has crippled you to put up with such a life as this--without God, joy,
hope, like the beasts that perish?’ Are you in love with such a life, poor
cripple? or are you heartily sick of it, as this man was of his?

II. There is a name which can make you whole again, sound, glad, and free.
Your soul wants what that poor cripple’s body wanted--power, and that
poweris in Christ alone. A man whose systemis worn out can be patched up
awhile by the physicians, but a new gush of life into it is what he needs. They
try to do something like it sometimes, they pour some fresh young life-blood
into the exhausted veins. But this is what Christ can truly do for your soul. His
life will pass into every crippled faculty and unbind it, and open to your
powers a field of the most glorious activity. Lie no longermoaning, “O
wretchedman that I am!” “The gift of God is eternal life.”
III. This is the time to believe on that name and to rise up and walk. You have
been there fearfully too long. How much of your time has been spent wearily
in the devil’s service? How much faculty, how much life is left for God? But
will God welcome sucha wreck as I am? Let that poor cripple and Christ’s
works of mercy answer. “The blind receive their sight,… the lame walk.”
They were mostly brokenfragments of’ humanity that He gathered. Such as
you He needs. You have made many an effort at reformation, but the poor
palsied limbs have doubled up again. Now rise once more; there is a hand
outstretchedto you--I.ay hold of it. Refuse it, and to-morrow all power to
make the effort may be gone. (J. B. Brown, B. A.)
The difference betweenthe miracles of Christ and those of the apostles
This difference is here observable. Theyperformed them through Christ, by
virtue of His name and authority. They were mere instruments; He was the
efficient agent. Christ, on the other hand, performed His miracles in His own
name, and by His own authority. He wrought independently. His language
was that of omnipotence, theirs was that of faith in Him. He said, “I say unto
thee, Arise”;they said, “In the name of Jesus rise up and walk.” He was the
Messiah, the Son; they were the servants of the household. (P. J. Gloag, D. D.)

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Text Courtesyof BibleSupport.com. Used by Permission.
Exell, JosephS. "Commentary on "Acts 3:6". The Biblical Illustrator.
https://pro.studylight.org/commentaries/tbi/acts-3.html. 1905-1909.New
York.
Coffman Commentaries on the Bible
But Petersaid, Silver and goldhave I none; but what I have, that give I thee.
In the name of Jesus Christ of Nazareth, walk.
Silver and gold have I none ... This clause is not strictly grammatical; and as
Campbell noted:
Howeveruse may have sanctionedit, this cannot be justified. "None" is an
abbreviation of "not one," which does not apply to these metals named ...
"Silver and gold I have not" was strictly true, and more eloquent.[6]
The legendarystory of Thomas Aquinas and Pope Innocent II comes to mind
in connectionwith this verse. Aquinas surprised the Pope and came upon him
while he was counting greatstacksofsilver and gold coins, whereupon the
Pope said,
"Brother, you see that Petercan no longer say, `Silver and gold have I none.'"

Aquinas replied, "Quite true; and neither canhe sayto the lame man, `Rise
and walk!'"
In the name of Jesus Christ of Nazareth, walk ... This means "by the authority
of" Christ, showing that Peterand John were acting in a manner consonant
with Christ's will, as being in him and identified with him. There does not
exist any other authority in the Christian religion; all things are to be done by
the authority of Christ. Even the baptismal ceremony(Matthew 28:18-20)is
not "in the name of" the Father, and the Son, and the Holy Spirit, but "into"
that triple name, but still done by the authority of Christ.
ENDNOTE:
[6] Alexander Campbell, Acts of Apostles (Austin, Texas:Firm Foundation
Publishing House), p. 20.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Acts 3:6". "Coffman
Commentaries on the Bible".
https://pro.studylight.org/commentaries/bcc/acts-3.html. Abilene Christian
University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible

Then Petersaid, silver and gold have I none,.... The Ethiopic version reads,
"we have none";and so it reads the next clause in the first person plural; that
is, they had no money either of gold or silver coin; they had none about them,
nor any of their own perhaps any where; none but what was brought to them,
and put into their hands as a common stock for the whole church, or the poor
of it: nor indeed might any money be carried in a purse into the temple; See
Gill on Matthew 10:9, Mark 11:16 though doubtless they might carry it in
their hands, or otherwise, for the offerings, or for the poor, or this man would
not have lain here for alms.
But such as I have, give I thee; meaning the gift of healing; not that he
communicated that to him, but exercisedthe gift upon him, by curing him of
his lameness;and which was much preferable to large quantities of gold and
silver, had he had them to give unto him:
in the name of Jesus Christ of Nazareth: signifying, that it was by the
command of Christ he saidwhat follows;and by his power he wrought the
cure which commencedupon it; even by the authority and virtue of him, who
was treatedwith so much contempt by the Jews, and had lately been crucified
by them: in his name he bid him
rise up and walk;without making use of any medicines, or applying anything
to him; but believing that powerwould go along with the words, and strength
would be communicated to him, by him in whose name he spoke, he said these
words: and herein lies the difference betweenthe miracles wrought by Christ,
and by his disciples;those that were done by him were done in his own name,
and by his own power;those that were performed by his disciples, were done
in the name of Christ, and by his power alone;and the Jews themselves own,
that the disciples performed cures ‫הימשב‬ ‫,ושי‬ "in the name of Jesus"F1.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Acts 3:6". "The New John Gill Exposition of the
Entire Bible". https://pro.studylight.org/commentaries/geb/acts-3.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
Silver and gold have I none, but such as I have give I thee — What a lofty
superiority breathes in these words!
In the name of Jesus Christ of Nazareth rise up and walk — These words,
uttered with supernatural power, doubtless begatin this poor man the faith
that sent healing virtue through his diseasedmembers.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
3:6". "CommentaryCritical and Explanatory on the Whole Bible".
https://pro.studylight.org/commentaries/jfb/acts-3.html. 1871-8.

People's New Testament
Silver and gold have I none. Though the early church had poured out its gifts
abundantly (Acts 2:45), Peterhad not enriched himself, and was a poor man,
presenting a greatcontrastto the popes who claim to be his successors. It is
related that Thomas Aquinas came to Rome and visited Innocent IV. He
lookedsomewhatamazedly upon the mass of plate and treasure which he saw
there. "So," saidthe pope, "you see, Thomas, we cannotsayas did St. Peterof
old, 'Silver and goldhave I none.'" "No," saidAquinas, "neither can you
command, as did he, the lame man to arise and walk." Peterhad that which
the popes have not.
In the name of Jesus Christ. Christ workedhis miracles in no one's name. The
powerwas his own, but with the apostles all things were done in Christ's
name, and the power ascribedto him.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Johnson, BartonW. "Commentary on Acts 3:6". "People's New Testament".
https://pro.studylight.org/commentaries/pnt/acts-3.html. 1891.
Robertson's WordPictures in the New Testament

In the name (εν τωι ονοματι — en tōi onomati). The healing poweris in that
name (Page)and Peter says so. Cf. Luke 9:49; Luke 10:17;Acts 4:7, Acts
4:10; Acts 19:27; Acts 16:18.
Walk (περιπατει — peripatei). Presentimperative, inchoative idea, begin to
walk and then go on walking. But the beggardoes not budge. He knows that
he cannot walk.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Robertson, A.T. "Commentary on Acts 3:6". "Robertson's WordPictures of
the New Testament". https://pro.studylight.org/commentaries/rwp/acts-
3.html. BroadmanPress 1932,33. Renewal1960.
Vincent's Word Studies
Silver and gold ( ἀργύριονκαὶ χρυσίον )
Properly, silver and gold money. See on 1 Peter1:18.
Copyright Statement
The text of this work is public domain.
Vincent, Marvin R. DD. "Commentaryon Acts 3:6". "Vincent's Word
Studies in the New Testament".

JESUS NAME HEALED LAME BEGGAR

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