ROYALTY SEEN IN DAVID
[p. 94] ROYALTY SEEN IN DAVID
2 Samuel 5: 4 - 10; 2 Samuel 6: 12 - 19; 2 Samuel 22: 51; 2 Samuel 23: 1 - 4
JT The New Testament scripture that directly connects with our subject — that of royalty as set out in David — is in 2 Timothy 2: “If we suffer, we shall also reign with him” (verse 12), reminding us that suffering now qualifies us for reigning, and moreover builds up a royal character in the people of God. In order that the subject may be clear, it may be remarked that in looking at David we must bear in mind that he is not always a type of Christ, even as marked by what is spiritual; he is sometimes a type of the saints as partaking of what is spiritual. This applies in measure to all the types. Sometimes David rises to a full type of Christ personally; but he is perhaps as often a type of the saints as the subjects of the work of God, and this includes the character of royalty; for royalty is attached to the saints. It is, of course, seen in Christ supremely, but it is also seen in His people; as it is said, “made us a kingdom, priests to his God and Father” (Revelation 1: 6), and a “royal priesthood”, 1 Peter 2: 9. It is from this latter point of view that I have thought of this subject; that we might partake of royalty in character, as partaking of suffering, with a view to functioning by and by in rule. Another thing to be observed in relation to this subject is that in the early section we have Jehovah as supreme in view, and the ark, and then David himself. Later we shall see that sonship comes into view, but we have to bear all these features in mind to understand the place royalty has in this section, as seen in David.
WL How do you connect royalty with such as we?
JT We shall see that as we proceed, but, as already remarked, it is said of christians that they are [p. 95] a royal priesthood, and also in the Revelation that we are made kings and priests. But we have to understand what that means; and it will be seen as we proceed in David’s history, that the first book of Samuel presents him not as reigning, but in the character of a sufferer. I suggested reading 2 Samuel 22: 51 because it speaks of David as God’s king. That is characteristic; God’s king must bear the royal feature, not only officially but personally. That is also seen in Psalm 2:6: “Yet have I set my king upon my holy hill of Zion”. Before he is installed, he is king in character, he is royal.
PL Does Paul bring forward his sufferings as the divine credentials of royalty, as set over against the false reigning as kings at Corinth?
JT Yes. The early chapters of 1 Corinthians help as to this subject. Paul shows that his outward circumstances were most despicable in man’s eye, but still they were truly royal; whereas the Corinthian leaders were reigning as kings. They were respectable; they were honoured; they were great in this world; whereas Paul was as the filth and offscouring of the world, as he says, until the day on which he wrote, chapter 4: 13. But he was showing true royalty, for it is in suffering it is seen now.
PL The psalmist says, “They shall praise ... the strength of the king that loveth justice”, Psalm 99: 3, 4. Was that a peculiar feature with Paul in 1 Corinthians — righteousness and other moral features?
JT Quite so. That is what David describes here: “The ruler among men shall be just, ruling in the fear of God”.
AHG Why do you specially connect royalty with suffering?
JT I cited the passage in 2 Timothy 2: 12: “If we suffer, we shall also reign”. Romans 8 also says, “if so be that we suffer with him, that we may be also glorified together”, verse 17. It is as if the one is the sequence of the other. The altar was covered with a purple cloth,
[p. 96] denoting royalty; it is indeed imperial. The Lord was clothed derisively with purple, and crowned with a crown of thorns, as He was about to be crucified, as if that were proper to a king — but He was suffering then.
EB Would you say a word on the bearing of the anointing on what you have before you? I was thinking of what we get in 1 Corinthians, and how it brings in the anointing in the second epistle: “Now he that ... has anointed us, is God, who also has sealed us, and given the earnest of the Spirit in our hearts”, chapter 1:21,22.
JT The anointing in David’s history extends back to 1 Samuel 16. David as yet was unknown, save to God. He was known in a way to his parents and his family, but evidently they saw no kingly qualities there. So, as he enters the circle where Samuel was, Jehovah says, “this is he”. Samuel was not entrusted to find the king. In sending him to Bethlehem, God said that He would tell him whom to anoint; He did not leave it with Samuel to select the person to be anointed from Jesse’s family. He told him to go there and He would tell him, as if to intimate that He alone knew. It is a potential matter, but God knows the end from the beginning, and acts accordingly. Samuel would have anointed Eliab; he said, “Surely the Lord’s anointed is before him”. 1 Samuel 16:6 But it was not surely, it was the very opposite. Even Samuel mistook what was natural for true kingly qualities. Now, when David comes in, the word is, “this is he”, and what is noted is not his kingly qualities, but his personal beauty, which is a point of importance, showing that beauty according to God belongs to those who are in His mind for royalty. If I am to have power with the brethren — for that is the idea of royalty, that I have power with God and with men — I must be attractive to them, for spiritual and moral beauty is of great importance. I am not to be personally repulsive or objectionable, or I shall never excel amongst them. I may be able to speak well and [p. 97] be intelligent in the things of God, but if I am not personally attractive I do not find a way in which to move among the brethren. It is said of Asher that “he shall yield royal dainties”, Genesis 49: 20. That must come out in a man who is personally attractive; and what is stressed with David at the outset, is that “he was ruddy, and withal of a beautiful countenance, and goodly to look to” 1 Samuel 16:12, and then we get his name for the first time (Ruth 4: 17 - 22 would be written after David was anointed), the name meaning “beloved”, verse 13. One has to be beloved if he is to excel among the brethren in service.
PL So the first word in Psalm 45 is, “Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever”.
JT That is, the full thought of the Spirit of God is given, in the writer taking account of Him thus. Applying it to Christ, what we see is heaven’s intense delight in Him; He is delightful to heaven. “Thou art my beloved Son” Luke 3:22, is said, and also, “This is my beloved Son” Luke 9:35. Applying this to ourselves, I am given to understand by heaven that I am attractive personally, and then others are given to understand it. I believe this matter of personal attractiveness is an essential element in service; if I am to be a power and influence among the brethren I must be attractive to them — that is, in the sense in which Christ was attractive.
Ques Does Isaiah deal with that when he says, “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him” Isaiah 42: l?
JT Exactly. The voice from heaven refers to Christ as a Man here, heaven watching Him for thirty years before making the announcement. What you find with David is that this feature of personal attractiveness goes through. Even as facing Goliath on the field, the Spirit of God tells us that he was “ruddy, and besides of a beautiful countenance” 1 Samuel 17:42. You would hardly expect [p. 98] it in such circumstances, but it is to bring out what Christ was personally; even before the cross, in Gethsemane, and before the high priest — all those circumstances did not efface the beauty that was there.
WHW Do you get the same thought in the Song of Songs, when the bride says, “My beloved is white and ruddy”, Song of Songs 5: 10?
JT Quite so; but that is only one item. She gives you a full life-sized picture, beginning with the head. She represents the work of God in us, bringing us to an appreciation of the beauty of Christ, but it was all there before. God saw it before.
Ques It was said of Saul, “behold, he is praying”, Acts 9: 11. Would that support what you are saying?
JT That is one of the traits marking a man who does not depend on himself in his service. It came out with the Lord — as He was baptised He came up out of the water and was praying.
Ques Is personal beauty connected with the way in which moral qualities are seen?
JT Beauty in the sight of God lies in what is moral. David’s ruddiness, for instance, denotes the energy of life in Christ. “When we see him, there is no beauty that we should desire him”, Isaiah 53: 2; that is, the unregenerate eye sees nothing in Christ, but faith sees everything — every feature of moral beauty is there.
GHM Was that what Moses’ mother appreciated in Moses at the beginning of his life?
JT Yes. They saw the child was beautiful, or fair to God, that is, they saw what was there potentially. So, in after years, it was said of Moses that “he was king in Jeshurun” Deuteronomy 33:5, that is, a righteous people regarded him as king, and obeyed him.
WL Have you in mind that these features are suggested in the opening verses of 2 Samuel 23?
JT Those verses give you David’s last words. It says, “David the son of Jesse saith ...” That word “saith” introduces something oracularly, not an ordinary saying, but a word commanding special attention. In this case, only a man like David could utter it, for he was the king. He represented the idea, and so he says, “the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel saith, The Spirit of Jehovah spoke by me, and his word was on my tongue. The God of Israel said, The Rock of Israel spoke to me, The ruler among men shall be just, ruling in the fear of God; and he shall be as the light of the morning, like the rising of the sun, a morning without clouds; when from the sunshine, after rain, the green grass springeth from the earth”. These are his last words, and they are full of meaning as to kingship. It is a question of results in the earth, the springing up of grass from the earth as by clear shining after rain. This is all to be built up in us; royalty being built up through suffering. As having the Spirit through redemption, believers are capable of these things. The main thought in the first part of David’s history is his beauty, his attractiveness, and then the sufferings coming upon him throughout the whole of the book of Samuel; for from chapter 16 and onward you get that feature of suffering. Then we have the anointing again by the people. It is said in 2 Samuel 5: 1 - 3, “Then came all the tribes of Israel to David to Hebron, and spoke, saying, Behold, we are thy bone and thy flesh. Even aforetime, when Saul was king over us, thou wast he that leddest out and broughtest in Israel; and Jehovah said to thee, Thou shalt feed my people Israel, and thou shalt be prince over Israel. And all the elders of Israel came to the king to Hebron; and king David made a covenant with them in Hebron before Jehovah; and they anointed David king over Israel”. What God saw at the outset, is now seen by the people after all the suffering; that is, they see royalty now; it is there. So it is, I believe, in all cases where service is to be accepted and carried on, we must look for the brethren’s anointing as well as God’s; and this will depend on whether there is that attractiveness maintained and that royalty that characterises every effective service.
AHG Why does it say in chapter 23, “The anointed of the God of Jacob”?
JT David links on with Jacob in view of the house. In proposing to build the house he speaks of a “habitation for the mighty God of Jacob”. What you might call the great burden of David’s life and service was the house, and so it should be with every one who serves. It is a question of God having a dwelling here. The thought of the house came out in Jacob, not in Abraham. The kingdom subserves the house; the royal activity here in the anointing, is to provide material that there should be a habitation for God; the anointing in chapter 5 alludes to this. We are told how old he was, which is another point of importance, and then that he goes to Zion. Then he brings the ark up, and then he has it in his heart to build the house. That is the order in these chapters, inclusive of chapter 7.
David’s age here denotes full manhood. Manhood in Numbers was reckoned at twenty years for the ordinary Israelite, but for the Levite it was thirty, and here we are expressly told that “David was thirty years old when he began to reign; he reigned forty years. In Hebron he reigned over Judah seven years and six months; and in Jerusalem he reigned thirty-three years over all Israel and Judah”. That is, he is content with the smaller kingdom. God did not anoint him primarily to reign over Judah only; He anointed him to be king over Israel, but he has to wait for seven and a half years after he began to reign, for the greater part of his dominion. I believe the point is whether at that age — full manhood — I can be content with less than I think I should have, or less than God intended I should have, because we are apt to be discontented and think we ought to have more influence than we have.
[p. 101] But David has to be content for seven and a half years with one tribe. That is a test for a servant.
WWSF Is that what John refers to when he speaks of the kingdom and patience of Jesus; Revelation 1: 9?
JT That is it. Paul says, “The signs indeed of the apostle were wrought among you in all endurance”, 2 Corinthians 12: 12. We do not get all at once what we may think God intended for us; we have to be tried to see how we get along with a little: “He that is faithful in the least is faithful also in much”, Luke 16: 10.
GHM We are coming now to speak of what is administrative — does moral qualification precede that?
JT That is what I thought. The sufferings depicted in 1 Samuel prepare for the second book, so that the tribute here is “Even aforetime, when Saul was king over us, thou wast he that leddest out and broughtest in Israel”. Even while Saul was king, David served in a royal way. That is a great test to patience, for it is very irksome to do the work of another when he is adverse to you. For instance, if a brother in the meeting is older, and has a place by age, and lets everybody know that he has it, others who are more spiritual, it may be, have to do the work. Well, that is very irksome service, but God sees that patience exists, and that one can be subject and wait on Him. David refused to lift a finger to remove Saul; he said that God would do it.
Ques Would that spirit be seen in Paul when he said, “Now I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should be less loved”, 2 Corinthians 12: 15?
JT Yes. Is that not a great test, to be serving where the brethren do not think much of you?
GHM So in chapter 23 it mentions the “sweet psalmist of Israel” before the “ruler among men”.
JT That is good. He had his power of psalmody by experience, for the idea of a psalm is experience with God.
[p. 102] Ques What are we to learn from the leading out and bringing in of Israel?
JT It refers to what is personal; he came in and went out amongst them; he was personally attractive and did the work; he served in a kingly way before he sat on the throne. The Pope remains in the Vatican and only very few see him; if he travelled about the world people would think less of him, but he adds to his dignity in their eyes by seclusion; there is nothing to show morally. Whereas it was said of Elijah, after his great experience at the brook and at the Jordan and then at Sidon, “Go, shew thyself to Ahab”, 1 Kings 18: 1. The suggestion is that Elijah has made great spiritual progress. It is a question of what the man was himself, and so, in the scripture alluded to in 1 Samuel 18, it is said, “he went out and came in before the people. And David prospered in all his ways; and Jehovah was with him. And Saul saw that he prospered well, and he stood in awe of him. But all Israel and Judah loved David, for he went out and came in before them” 1 Samuel 18:13 - 16. First it says that Jonathan loved him, and then the women sang his praises, saying that he slew his ten thousands, and then it says that “all Israel and Judah loved David, for he went out and came in before them”. That is what he was personally; there was personal attraction with him.
Ques Would that be seen when they put their arms about the apostle’s neck and kissed him; Acts 20: 37?
JT “That they would no more see his face”, showing what a place he had in their hearts. That is one of the greatest things amongst those who serve, to be attractive personally. So the first thing is that David went in and out amongst them, and they all loved him. And then we have here, “thou wast he that leddest out and broughtest in Israel”. We may lead them out and not bring them back. Leading Israel out involves new features of the truth, new conflicts it may [p. 103] be, and some may go astray. We have to watch that they are all brought back. So, when the ark moved, Moses said, “Rise up, Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thy face” Numbers 10:35; but when it returned he said, “Return, Jehovah, unto the myriads of the thousands of Israel” Numbers 10:36 they are all there, not a man is lost. The point is to bring the people in again, and that is what David did, and under very difficult circumstances, for the influence of Saul was always against him.
Ques Was it not seen in the recovery of everything after the captivity? All the various instruments were brought back.
JT That is right. Those Cyrus returned were “counted”. And Ezra with great care brought other vessels back to Jerusalem. Not only by number were all restored, but by weight also; that is, recovered brethren have moral value.
Rem The Lord says in John 17, of the men that the Father had given Him, that He had lost none.
JT That is an excellent example for us. It is a sorrowful thing to lose any of the brethren. David led them out and brought them in.
Now, the first thing he does as anointed over all Israel, is that he goes to Jerusalem. “And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land; and they spoke to David, saying, Thou shalt not come in hither, but the blind and the lame will drive thee back; as much as to say, David will not come in hither. But David took the stronghold of Zion, which is the city of David. And David said on that day, Whoever smites the Jebusites and gets up to the watercourse, and the lame and the blind hated of David’s soul ... ! Therefore they say, The blind and the lame shall not come into the house. So David dwelt in the stronghold, and called it the city of David”, 2 Samuel 5: 6 - 9. He takes the stronghold of Zion, and then calls it the city of David; this is,
[p. 104] typically, Christ securing a place in our hearts. That is what is meant by the stronghold of Zion; it is the saints viewed by God as taken up sovereignly; thus their hearts are to be invaded and occupied. So “David dwelt in the stronghold”.
Ques What is the spiritual meaning of the lame and the blind which are hated of David’s soul?
JT It is the state of people in those circumstances. David overcomes in spite of those conditions.
Ques Is it what may characterise men spiritually, that they are lame and blind?
JT It is what characterises christendom now; Christ dwells in the hearts of His own, nevertheless.
PL Would lameness go with unrighteousness, and blindness with unholiness? “Holiness, without which no one shall see the Lord”, Hebrews 12:14.
JT Very good. They were hated of David’s soul. These elements are repugnant to the Lord; but David took the stronghold of Zion, and then the passage says, “So David dwelt in the stronghold, and called it the city of David. And David built round about from the Millo and inward. And David became continually greater”.
WAW What is the significance of Joab going up first? He represented things that were directly opposite to the spiritual or moral beauties seen in David.
JT It does not say here that he went up. There is an ellipsis in verse 8 to remind us that his part is not put in. It is very interesting that in this setting what Joab represents has no place. Joab represents ministry on the principle of gift; he was a man of ability. In the corresponding passage in Chronicles, he takes the stronghold and repairs the rest of the city. That is, Joab has to do with the external side of things. It is most important in its place; but there are times in the assembly when gift is out of place; when there may be no need for a word, but it is a matter of what the Lord Himself says or does. So David takes the [p. 105] stronghold here. It is to call attention to that side; that there are times when it is not instrumentality but the Lord Himself that would impress us. Sometimes in assembly a brother may get up and give a discourse, as if it were a question of gift or ministry, but I think the ellipsis here means that it should be left out, that under these circumstances it is left out for a purpose, and we have to understand why it is left out. The New Translation gives you the ellipsis, and you have to go to Chronicles for the account of Joab’s part in the taking of Zion. Here it is a question of what is spiritual, of what Christ is Himself in His royal traits, and that He lays hold of the hearts of the people and indwells them in spite of the conditions spoken of. The watercourse is alluded to, suggesting the Holy Spirit in the hearts of the people of God.
HA Following the ellipsis, the passage says, “Therefore they say, The blind and the lame shall not come into the house”. Could you help us on that?
JT That is a saying; such sayings are spiritual truisms. How abhorrent lameness and blindness are in the house — every spiritual brother or sister knows that; and one has to judge oneself so that one is not marked by those features.
JMcK Is the city taken in Matthew 21 in the power of the Lord’s personal attractiveness, and are the blind and the lame made immediately available for service? “And blind and lame came to him in the temple, and he healed them”, Matthew 21:14.
JT Quite so, the lameness and blindness ceased; that is the point. It is when it does not cease, notwithstanding that the power for healing is present, that it is hateful.
Ques Is there anything at the present moment that would answer to taking the stronghold and dwelling in Zion?
JT It is what is going on at the present time. Zion represents the sovereign selection of God for His dwelling: “here will I dwell, for I have desired it”, Psalm 132: 14. David understood what was in the mind of God; and what is meant is a dwelling in the hearts of God’s people — that is where He dwells. “He that abides in love abides in God, and God in him”, 1 John 4: 16. The assembly is the full thought of it, where God loves and delights to dwell. David understood it, and that was the great thought of his life, to provide a dwelling-place for the mighty God of Jacob. “But David took the stronghold of Zion, which is the city of David”. And then he gives it a name; he calls it “the city of David”.
E G. It says in both 2 Samuel 5 and 1 Chronicles 11 that David became continually greater.
JT That is an important point. And in taking the stronghold of Zion David rises to a type of Christ. Notice how his fame became extended; indeed, it is said of Hiram that he was “ever a lover of David”, (1 Kings 5: 1), and here it says, “And Hiram king of Tyre sent messengers to David, and timber of cedars, and carpenters, and masons; and they built David a house”. Christ dwells in believer’s hearts now; Ephesians 3: 17. Then the battle against the Philistines in the end of this chapter is to set aside the big religious man that stands in the way of all this.
The next thing is to bring the ark to Zion. The ark represents the power and glory of God. 2 Corinthians brings that in: “that the surpassingness of the power may be of God” (2 Corinthians 4: 7); it is not man’s power but God’s power. Whilst David has all these characteristics of beauty and royalty, we come back to another view, that Christ is the power of God, and the glory of God, that the excellency of the power is not to be of man but of God. I believe that is what is meant in chapter 6, that royalty, great as it is, recognised the ark as the great thought of the power of God in those lowly circumstances. So that David danced before it: “And it was so, that when they that bore the ark of Jehovah [p. 107] had gone six paces, he sacrificed an ox and a fatted beast. And David danced before Jehovah”.
PL Do you see that principle in Philippians, Paul referring to the stoop in love of Christ Jesus in chapter 2, and then using all the authority and influence he has to lead the Philippians in joy: “Rejoice in the Lord always: again I will say, Rejoice”, Philippians 4: 4. Would that be like David dancing before the ark?
JT There is a link there. I do not think we have perhaps clearly distinguished in our minds the difference between David, and the ark, and then sonship later on. These are all features of Christ, but then they are also in a sense types of the saints. In chapter 6 there is the idea of royalty giving way; it is seen in David dancing before the symbol of divine power — Christ the power of God and the wisdom of God.
WAW So David says in 2 Samuel 22: 51: “It is he who giveth great deliverances to his king”.
JT Yes. He was dependent on God, even as king; and he is recognising here with the greatest spiritual intelligence, that this lowly vessel, the ark, was the power of God. No adverse power can stand before it.
Ques Why have we the detail that David “was girded with a linen ephod”?
JT It is to bring out the sobriety that belongs to these circumstances. Linen is a fabric that has great power for absorption of moisture as over against wool, which promotes heat. It is intended to represent sobriety, self-control, in the things of God, for whilst David was so active and energetic, he was sober. As Paul said, “I am not mad, most excellent Festus, but utter words of truth and soberness”, Acts 26: 25.
HH-s Had you any thought in regard to the fact that David brought up the ark? It is not only called David’s city, but he wants the ark there.
JT It is to bring out what was the great thought of his life. It is the city of David; that is a fixed matter;
[p. 108] now it is to be devoted to the ark; it is to be the area for the presence of God in the excellency of His power. That is what he has in mind; and it seems to me that should be in every one of our minds in our service that in us the power of God is known. Of Simon Magus’ exploits it was said, “This is the power of God which is called great” Acts 8:10, but it was but the effect of “magic arts”. And Antichrist will come “in all deceit of unrighteousness to them that perish”, “whose coming is according to the working of Satan in all power and signs and wonders of falsehood”2 Thessalonians 2:9,10.
RA You have referred to three distinctions David the king, the ark, and sonship. You have given the connection as to the first two; what is the relationship of sonship with the thought of royalty?
JT That comes out in chapter 7. After all this display of reverence before the ark, David had in his mind that he should build a house for Jehovah. He dwelt in a house of cedar, but the ark was under curtains. It was a right exercise, and he spoke to Nathan about it, who said, “Go, do all that is in thy heart; for Jehovah is with thee” 2 Samuel 7:3. But Jehovah spoke to Nathan that night to tell David he was not to build the house, but that his seed would build the house — not his son, but his seed. And Jehovah said, “I will be his father, and he shall be my son” 2 Samuel 7:14. That is, it is one no less than God’s son that is to build the house. That is the third feature; and 1 Chronicles develops this great thought of sonship, that it is the son that is to build the house. It is Christ viewed in another light; it is not the military man, but a son; the house is to be built with a view to affection.
Ques What is the thought in “when they that bore the ark of Jehovah had gone six paces, he sacrificed an ox and a fatted beast”?
JT Well, it is spiritually the last step. David had the finish in his mind. There was an end to be reached, which is an important matter in our service: shall I reach the end? The oxen had already stumbled and [p. 109] Uzzah was slain. All that is most serious. Is it to be repeated? Such things have happened in the history of the saints, and it is for me to see that in my case it is not to be repeated; the exercise is to go on to the finish. So he sacrifices “an ox and a fatted beast”. It means Christ apprehended in His sure-footedness and steady walk; He does not stumble. And God is able to keep us from stumbling, and present us faultless before His glory. The apostle says, “So that I finish my course”, Acts 20:24. I suppose the “fatted beast” would mean that in such an exercise, I am prosperous spiritually.
GHM Do you think royalty is a means to an end? Does it lead on to priesthood?
JT Yes; it refers to what is morally great here, in the administrative service of God.
WAW What is the particular element set out in that which despises the deportment of the king? It is said that Michal “despised him in her heart”.
JT That is common with all of us. Michal is not characterised as being against David; it is said that she loved him; many love Christ today, connecting Him with what is respectable in the world, but when He is seen in reproach they despise Him. This comes out in the way His own who accept the reproach of Christ are regarded. Even the person nearest to you in the flesh may despise you. She is not ready to go the whole way; she looks through a window, that is, she retains her dignity, while he is outside expressing his worshipful regard for God in the ark.
Ques Is that why she is spoken of as the daughter of Saul and not the wife of David?
JT Quite so; it is to show that that element was there unjudged.
WSF In Acts 3 the lame man as healed goes in leaping and praising God. As lame he could not enter the temple, but when healed he not only went in, but was leaping and praising God.
JT Peter said to him: “In the name of Jesus Christ the Nazaraean rise up and walk” Acts 3:6, that is, the Man in reproach. And moreover, Peter says, “Look on us”. Well, who were they? They were Galileans having no religious status. But in spite of all that the healing comes, and the man walks and leaps and praises God. I think the connection there with what is before us is good.