Exegetical and Hermeneutical Commentary of Acts 3:3
Who seeing Peter and John about to go into the temple asked an alms.
3. asked an alms ] Alms is singular number, and was in early times spelt almesse, which is derived from the Greek , which in German becomes Almosen = a gift of charity.
Fuente: The Cambridge Bible for Schools and Colleges
Who, seeing Peter … – There is no evidence that he was acquainted with them or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple.
Fuente: Albert Barnes’ Notes on the Bible
Seeing, though lame: every one hath something that is truly valuable, and matter of praise and thanks unto God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-11. Peter and Johnalreadyassociated by their Master, first with James (Mar 1:29;Mar 5:37; Mar 9:2),then by themselves (Lu 22:8;and see Joh 13:23; Joh 13:24).Now we find them constantly together, but John (yet young) only as asilent actor.
went upwere going up,were on their way.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who seeing Peter and John about to go into the temple,…. Just as they were entering through the gate at which he lay, he looked at them; and though they were strangers to him, he concluded they were Israelites by their going into the temple at that time:
asked an alms; of them; prayed them to give him something for his relief and support.
Fuente: John Gill’s Exposition of the Entire Bible
Asked (). Began to ask, inchoative imperfect. It was his chance.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Who seeing Peter and John,” (hos idon Petron kai loannen) “Who perceiving Peter and John,” as what he considered prospects for alms soliciting. 0 that the spiritually paralyzed might recognize people of God today as persons whose alms of mercy they need, as the Ethiopian eunuch did, Act 8:29-35.
2) “About to go into the temple,” (Mellontas eisienai eis te heiron) “As they were about to go into the temple proper,” of their own accord, will, desire, or choice. Before they were out of earshot from his cry for help, he cried for mercy, for help, Mat 5:7.
3) “Asked an alms,” (erota eleemosunen labein) “Asked them for, to give to him, alms; or he solicited them for an alms gift to the needy, and the needy was himself. He called for help from the right source and found it, Luk 11:9-10.
The (Gk. labein) “to receive” is imperfect because his action of asking was imperfect until what he asked for was granted by another. The giving of alms was and is considered a deed of mercy, much to be desired, in the name of mercy of the Lord, upon all who have spiritual paralysis and blindness, to all men, even today, Pro 3:3; Pro 19:22; La 3:22, 23.
Alms giving, help for the needy, is not to be done on public parade, public display, to embarrass, humiliate, or lower the dignity of one needing charity, be the need of temporary or continuing nature, Mt 61; Luk 11:41; Luk 12:33-34; Act 10:2; Act 24:17. In this latter passage Paul asserted that he brought alms and offerings to his people in the flesh in Judea.
Fuente: Garner-Howes Baptist Commentary
3. He asketh an alms. We see how God restored this lame man to his limbs contrary to his expectation. Because he thought that his disease was incurable, he was only careful for maintenance. That is given him which he durst never have asked. In like sort God doth oftentimes prevent us, neither doth he stay until he be provoked. (168) And hence can we not gather any occasion of slothfulness, as if the Lord did therefore meet us of his own accord, that being idle and slothful we may suffer the Lord to do good unto us. For we are commanded to pray, and therefore let us not foreslow [neglect] our duty. (169) But, first of all, under the person of the lame man, we have set before us an example of a man that is not yet illuminated by faith, that he may know how to pray aright. Such doth God prevent, as it is needful, even of his own accord. Therefore, when as he restoreth our souls not only to health, but also to life, he himself is to himself the cause hereof. For this is the beginning of our calling, that he may make those things to be which are not; that he may show himself unto those who seek not after him, (Rom 4:17.) Furthermore, howsoever we be already taught by faith to pray unto God, yet, because we do not always feel our miseries, it cometh not into our mind to seek for remedy; therefore the Lord bringeth the same freely and unlooked for. Finally, howsoever we be bent to pray, yet doth he exceed our hope and petitions with his goodness.
(168) “ A nobis povocetur,” until he is urged by us.
(169) “ Partes nostras non omittamus,” let us not omit our part.
Fuente: Calvin’s Complete Commentary
3. About to go in He lay, therefore, on the chel outside the gate. This platform, chel, really extended entirely round the temple, and was the standing-place in time of war for a line of soldiery. A breastwork lined its edge, so as to form a defensive rampart.
Into the temple Into the women’s court, where the public worship at the sacrifices was held.
An alms This English noun has gradually glided from a singular meaning to a plural on account of its terminating in s.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who seeing Peter and John about to go into the temple, asked to receive alms.’
When the man saw Peter and John about to go into the Temple, he called on them to give him alms. Luke is bringing out his sad condition. All he could do, surrounded by all the splendour of the Temple, was beg and call out for help. He was like the people of Israel, dependent on others for solace and with little hope as he sat there in the dust (compare Isa 52:2).
Fuente: Commentary Series on the Bible by Peter Pett
Act 3:3-5 . . .] For it was through this outermost gate that the temple proper was reached.
. .] he asked that he might receive an alms . Modes of expression used in such a case ( Merere in me; In me benefac tibi , and the like) may he seen in Vajicra rabb. f. 20. 3, 4.
On , which in itself might be dispensed with, see Winer, p. 565 [E. T. 760].
] They would read from his look, whether he was spiritually fitted for the benefit to be received. “Talis intuitus non caruit peculiar! Spiritus motu; hinc fit, ut tarn secure de miraculo pronuntiet,” Calvin. Comp. Act 13:9 .
] The supplying of serves to make the sense clear. Comp. Luk 14:7 ; 1Ti 4:16 . He was attentive, intent upon them . Comp. Schweigh. Lex. Herod. i. p. 241, and Lex. Polyb. p. 238.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Who seeing Peter and John about to go into the temple asked an alms. (4) And Peter, fastening his eyes upon him with John, said, Look on us.
The poor man had no consciousness of being healed of his lameness, and only asked the aim for the supply of the body. The crippled sinner, in like manner, until made sensible by grace of the blessedness of healing, hath no apprehension of any cure to the lameness of the soul. Both, in those instances, are the same.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 Who seeing Peter and John about to go into the temple asked an alms.
Ver. 3. Asked an alms ] The Dutch beggars ask not, but look pitifully.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] , so Soph. Aj. 836, , and Aristoph. Plut. 240, .
, as in ref. Matt.
The Jewish forms of asking alms are given in Vajicra Rabb. f. 20. 3.4 (cited by Meyer), ‘Merere in me:’ ‘In me benefac tibi,’ and the like.
Fuente: Henry Alford’s Greek Testament
Act 3:3 . : “asked to receive,” R.V., as other English versions except A.V. The expression is quite classical, , Aristoph., Plut. , 240, cf. Mar 1:17 , and LXX, Exo 23:15 , for similar instances of a redundant infinitive. The verb is in the imperfect, because the action of asking is imperfect until what is asked for is granted by another, Blass, in loco , and Grammatik des N. G. , pp. 187, 236, and Salmon, Hermathena , xxi. p. 228.
Fuente: The Expositors Greek Testament by Robertson
seeing. App-133.
asked. Greek. erotao. App-134.
an alms. Literally to receive an alms.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] ,-so Soph. Aj. 836, , and Aristoph. Plut. 240, .
, as in ref. Matt.
The Jewish forms of asking alms are given in Vajicra Rabb. f. 20. 3.4 (cited by Meyer),-Merere in me: In me benefac tibi, and the like.
Fuente: The Greek Testament
Act 3:3. , asked to receive alms) A very similar phrase occurs 1Ma 11:66, . Many omit here in Acts.[26]
[26] Dd Lucif. 109. omit . But ABCE Vulg. Memph. retain it: and Syr. Theb. ut darent.-E. and T.
The Germ. Vers. of Beng. omits it, after the example of both his Greek Editions.-E. B.
Fuente: Gnomon of the New Testament
Reciprocal: Mar 10:46 – begging
Fuente: The Treasury of Scripture Knowledge
3
Act 3:3. The original word for alms means generally any favor or mercy or pity bestowed upon an unfortunate person, but its most specific definition is, “a donation for the poor,” and this is what the lame man asked of Peter and John.
Fuente: Combined Bible Commentary
Act 3:3. Asked an alms. Meyer, quoting from Vajikra Rabbi, f. Act 20:3-4, gives us some Jewish forms of begging: Merere in me, In me benefac tibi, etc.
Fuente: A Popular Commentary on the New Testament
“What I Do Have I Give You”
As Peter and John approached him, the lame man asked them to give him alms. Both apostles looked at him and Peter asked him to look at them. The beggar turned expecting to receive some money, but Peter immediately informed him they did not have silver nor gold. Imagine the disappointment the lame man must have felt when he heard those words. However, that low was turned into an emotional high when Peter healed him under the authority of Jesus Christ of Nazareth. When Peter pulled him up by his right hand, the lame man felt strength come into his ankles and went walking, leaping and praising God into the temple.
It should be observed that the lame man expressed no faith in the apostles’ ability to heal him. In fact, he only asked them for money. As Luke records it, the lame man did not even try to stand up, but was pulled to his feet. Also, it is good to note that the miracle was undeniable. Everyone recognized this man as the lame man who had daily lain at the Beautiful gate begging for alms. They were amazed that they now saw the formerly lame man standing before them. Some within the audience may well have thought of Isa 35:6 , which refers to the future glory of Zion by saying, “Then the lame shall leap like a deer, And the tongue of the dumb sing. For waters shall burst forth in the wilderness, And streams in the desert” ( Act 3:3-10 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 3:3-8. Who, seeing Peter and John, asked an alms As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us This the lame man readily did, expecting to receive something of them Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Act 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk
Be immediately and perfectly healed of thy malady. And he took him by the hand Thereby encouraging him to do as he had said; and lifted him up In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame mans cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength Which would not have been the case if he had not attempted to rise. And he, leaping up From the place where he lay; stood In an erect posture, which he had never before been able to do; and walked Greek, , walked about, with strength and steadiness; and entered with them into the temple Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isa 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 1
Fuente: McGarvey and Pendleton Commentaries (New Testament)
"In the East it was the custom for beggars to sit begging at the entrance to a temple or a shrine. Such a place was, and still is, considered the best of all stances because, when people are on their way to worship God, they are disposed to be generous to their fellow men." [Note: Barclay, p. 28.]
Peter told the beggar to look at him and John so Peter could have his full attention. Peter than gave him a gift far better than the one he expected to receive. This is typical of how God deals with needy people. When we give people the gospel, we give them God’s best gift.
"In effect, Peter has given him a new life, which is precisely what the miracles represent, as Peter’s subsequent speech will show." [Note: Bock, Acts, p. 161.]
". . . the Church’s opportunity is lame humanity, lame from its birth." [Note: Morgan, p. 82.]
The name of a person represented that person. When Peter healed this man in the name of Jesus, he was saying that it was Jesus who was ultimately responsible for the healing, not Peter. Peter healed him in the power of and with the authority of Jesus of Nazareth (cf. Act 3:16).
This was the first of three crippled people that Luke recorded the apostles healing in Acts (Act 9:32-34; Act 14:8-10; cf. John 5; John 9).
The gift of healing as it existed in the early church was quite different from the so-called gift of healing some claim to possess today. Examples of people using this gift in the New Testament seem to indicate that the person with this gift could heal anyone, subject to God’s will (cf. Mat 10:1; Mat 10:8; Act 28:8-9; et al.). The sick person’s belief in Jesus Christ and in God’s ability to heal him or her also seems to be a factor (Act 3:16; cf. Mar 6:5-6). There is a similar account of Paul healing a lame man in Lystra in Act 14:8-10 where Luke said the man’s faith was crucial. Jesus Christ gave this gift to the early church to convince people that He is God and that the gospel the Christians preached had divine authority. He gave it for the benefit of Jewish observers primarily (1Co 1:22).
"The New Testament gift of healing is a specific gift to an individual enabling him to heal. It is not to be confused with the healing performed by God in answer to prayer.
"There is little correspondence between modern-day charismatic ’healings’ and the healings recorded in the New Testament. The differences are so vast that many of today’s healers are careful to point out that they do not have the gift of healing, but are merely those to whom God often responds with healing." [Note: Thomas R. Edgar, "The Cessation of the Sign Gifts," Bibliotheca Sacra 145:580 (October-December 1988):376, 378.]
Of course, many other modern healers do claim that their healings are the same as what the New Testament records.