Mag. Claudia R. Wintoch
Spiritual Development II: Biblical
Interpretation
Shirley Smith
World Revival School of Ministry
1. Introduction
Peter and John go to the Temple to
pray, when they see a crippled beggar and heal him. Pentecost has occurred not
very long before, where they were empowered by the Holy Spirit to do the works
of Jesus. The purpose of this paper is to get a fuller understanding of this
event in the early church and learn how to apply these principles in our own
lives.
2. Literary Structure
The book of Acts is a historical
narrative. Its author Luke describes the events taking place after Jesus’
ascension, when the Holy Spirit did the works of Jesus through His followers.
His point is to show believers what they are called to, at a time when the
power of the Holy Spirit was declining in the church. While it is true that
Jews taught theology through narratives, it is unfortunate that some denominations
have built whole doctrines on passages in Acts. We have to keep in mind that
Luke is not teaching how to heal a crippled beggar and then build a doctrine on
it, but that we as His empowered disciples are to do the same works as them.
3. Observation
3.1. WHO
As stated earlier Luke, the
physician, is the author of the book of Acts. He is specifically writing to
Theophilus (Acts 1:1). In this incident, Peter, John[1]
and the crippled beggar are the main characters. The people are only mentioned
the first time, when they see the beggar “walking and praising God” (v. 9).
However, we have no mention of people watching the healing itself.
The only verbal interaction going on
is Peter speaking to the crippled man, after the latter had asked them for money.
After his healing, he is not only “walking and jumping”, but “praising God” (v.
8), which attracts the people’s attention.
3.2. WHAT
This passage is about the healing of
a crippled man who had spent all his life sitting at the temple gate begging
for money. When he asks Peter and John, who are on the way to the 3 o’clock
prayer meeting, for money, Peter speaks to him and commands him to walk. After
that he helps him up and they go together into the temple courts, where the
healed man’s praise and jumping draws the attention of the people, who start
gathering around Peter and John and the beggar holding on to them. This opens
the door for Peter to preach to them (v. 12ff).
3.3. WHERE
The whole event takes place in the
temple area. The beggar is sitting at the “temple gate called Beautiful”, when
John and Peter are “about to enter” the temple courts (v. 2). After his
healing, they enter the courts together and reach “Solomon’s Colonnade” (v.
11), where the people gather to listen.
3.4. WHEN
Luke writes his account some time
between 69 and 96 A.D.[2].
The beggar’s healing takes place soon after Pentecost, which is described in
Acts 2, and leads to the salvation of 5000 people (Acts 4:4). Peter and John go
to the Temple because of the time of day: it was 3 p.m., the time for the
evening sacrifice and prayer. They had just been empowered with the Holy
Spirit, received boldness, and continued following their Jewish customs, while
grasping opportunities to preach Jesus. They had not experienced any persecution
yet, but were arrested after having healed the beggar and preached the gospel
in the Colonnade.
3.5. HOW
Peter and John would have passed the
beggar like they had done every day, if he had not asked them for money. When
he did, “Peter looked straight at him”, asking him to do the same. The beggar
therefore expected to get a positive response to his request for money.
However, what he received was different from what he expected. Peter
immediately destroys his false expectancy by declaring that they do not have
what he wants. However, he commands the beggar “in the name of Jesus Christ of
Nazareth” to walk. We do not know what the beggar thinks at that moment. Peter
reaches out his hand and helps him up. “Instantly” the beggar is healed. In
verse 16 we learn that “it is Jesus’ name and the faith that comes through him
that has given this complete healing to him”.
3.6. WHY
First of all, it was “an act of
kindness shown to a cripple” (Acts 4:9). In the gospels we often read about
Jesus having compassion on people, and the same was now true for his disciples.
But He also had a greater purpose in mind, knowing that the result would be
that “many who heard the message believed, and the number of men grew to about
five thousand” (Acts 4:4). He was building His kingdom by growing His church.
4. Word Study
Peter “looked straight” (v. 4) at
the beggar, before speaking to him. The Greek word
άτενίζω[3]
means “to gaze intently, behold earnestly”. He was gazing at the beggar,
seeking the Lord’s heart, so he would do what the Father wanted to do.
The “silver or gold” Peter mentions
in verse 6 stands for the silver and gold coins used as currency at the time.
5. Historical Context
The Greek for verse 1 reads
literally “at the hour of the prayer, the ninth”. The Jewish New Testament
reads “one afternoon at three o’clock, the hour of minchah prayers”. While a
Jewish day began at sundown, the Roman day began a sunrise. The ninth hour was
therefore at 3 p.m., at the time for the afternoon service. Stern[4]
states that “the three prayer services were instituted after the fall of the
First Temple to replace the sacrifices. The three services are called Shacharit
(“morning”), Minchah (“afternoon”; the word means “gift, offering”) and Ma’ariv
(“evening”).”
The “gate called Beautiful” is
believed to be the Nicanor Gate (mentioned in the Mishna), “which led from the
Court of the Gentiles to the Women’s Court of the Temple”[5].
Bruce states that “the name here given to it may be more readily understood if
it is further identified with the gate of Corinthian bronze described by
Josephus, of such exquisite workmanship that it ‘far exceeded in value those
gates that were plated with silver and set in gold’”[6].
Peter, John and the healed beggar
then entered into the inner courts of the temple, ascending steps to pass
through the barrier, which separated them from the outer courts. It was after
the service that they returned to the outer court, going to Solomon’s
Colonnade, which was “the eastern part of the walkway surrounding the outer court
of Herod’s Temple”[7].
6. Interpretation
In the previous chapter Luke had
just written that “many wonders and miraculous signs were done by the apostles”
after Pentecost. He now picks out one that “everybody living in Jerusalem”
(Acts 4:16) knew about and had a great impact on the Jews, increasing the
number of believers by 5000 people. But Luke not only tells us about the
beginning of the church, but we as believers are called to do the same works as
Jesus. He is showing us what the Holy Spirit can do through ordinary men like
Peter and John, which encourages us to do the same.
Surely the disciples remember the
occasions when Jesus healed paralytics, like in Mark 2 and Matthew 9, and
simply commanded the paralyzed men to get up. However, while Jesus did not
touch the men, Peter reaches out to help the beggar up. He might have reached
out to help the beggar’s faith who might not have thought about ever being
healed at all. After all Jesus had passed him frequently. And while the
paralyzed men had come to Jesus, hoping to be healed, it is Peter approaching
the beggar in this case.
It is astounding that the people are
not mentioned before verse 9. Many people were on their way to the prayer
service, probably crowding around Peter and John. Yet they were oblivious to
the miracle that was going on right there where they were. They did not take
note of the healing itself, but only saw the result once the man was jumping
and praising God in the inner court.
Many people go in and out of the
Temple courts, especially at the time of the sacrifice. It was then that they
recognized the man they had passed so many times and they were “filled with
wonder and amazement” (v. 10). They probably wondered throughout the prayer
service what had happened and “came running” (v. 11) to them afterwards to find
that out. Their wonder and amazement opened them up for the truth Peter
preached to them and led to 5000 new believers that day. For Peter and John it
resulted in imprisonment and the opportunity to witness to the highest
religious leaders.
7. Application
Today as then people walk by while
God is doing a great miracle, totally ignorant of what is going on. Multitudes
miss God’s great deeds because they are on their way to the prayer service and
won’t be stopped. They are bound by religion and tradition. When they realize
that God has done a miracle, they are amazed and wonder. However, they are the
ones that should know their God and know His deeds, and should not be
surprised. Even more so, they should not only not be surprised, but they should
be the ones doing the works of Jesus He has called them to. Now, as was
starting then, the church has largely lost the power of God. Luke is as
relevant to the church today as it was back then. He is shocked to see the
decrease in the Holy Spirit’s activity and compels believers to remember their
high calling. It is unfortunate that people would rather change the Scriptures
and their theology, than accepting its plain teaching and searching themselves.
If Peter and John could heal a man
crippled from birth by the power of the Holy Spirit, we can do the same today.
It is a challenge for us and myself to go, listen to His leading and heal those
He has compassion on, to advance His kingdom in this earth.
8. Conclusion
After the Holy Spirit descended on
the 120, Luke records one of the many miracles the Lord was doing through the
disciples in Jerusalem. The works Jesus had done, his followers were now doing.
And the miracles led to many coming to faith in Jesus as the Messiah. This was
not meant to be “birth pangs” only, but the calling of all believers
thereafter. Luke challenges believers to follow in the disciples’ footsteps and
carry on the great work of Jesus to the end of the age.
[1] John is believed to be the son of
Zebedee, who is also Peter’s companion in Acts 8.
[2] According to Bruce, Frederick
Fyvie, The Book of the Acts, William
B. Eerdmans Publishing Company: Grand Rapids, MI 1988, p. 12
[3] Strong’s Concordance number 816.
[4] Stern, David H., Jewish New Testament Commentary, Jewish
New Testament Publications: Clarksville, ML 1999, p. 228
[5] ibidem
[6] Bruce p. 77
[7] Stern p. 188