Acts 9:36

Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former - the raising of Tabitha to life when she had been for some time dead. Here is,

I. The life, and death, and character of Tabitha, on whom this miracle was wrought, Act 9:36, Act 9:37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Pro 5:19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She devised liberal things, Isa 32:8. Her hands were full of good employment; she made a business of doing good, was never idle, having learned to maintain good works (Tit 3:8), to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker: Non magna loquimur, sed vivimus - We do not talk great things, but we live them. Among other good works, she was remarkable for her alms - deeds, which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms - deeds which she did. Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms - deeds, hōn epoiei - which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms - deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, Co2 8:11; Co2 9:7. This is the life and character of a certain disciple,; and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples indeed, Joh 15:8. 4. She was removed in the midst of her usefulness (Act 9:37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Psa 41:1, Psa 41:3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, Ti2 1:18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est - the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.

II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, Act 9:38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus - a physician after death, is an absurdity, but not Post mortem apostolus - an apostle after death.

III. The posture in which he found the survivors, when he came to them (Act 9:30): Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have ability, when the great apostle made himself the servant of all, Co1 9:19. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were,

1. Commending the deceased - a good work, when there was that in them which was truly commendable, and worthy of imitation, and when it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job 31:20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whether the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Ecc 7:21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubtless there were other instances of her alms - deeds which she did, but this was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him (Isa 58:7), and not think it enough to say, Be ye warmed, Jam 2:15, Jam 2:16. (2.) What a grateful sense the poor had of her kindness: They showed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed who have kindness shown them and will not make at least an acknowledgment of it, by showing the kindness that is done them, as these widows here did. Those who receive alms are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, when God and the poor have thus had their due, she makes herself coverings of tapestry and her own clothing is silk and purple, Pro 31:19-22.

2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They need not weep for her; she is taken from the evil to come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while she was with them, but now she is gone from them, and this is their grief. Those that are charitable will find that the poor they have always with them; but it is well if those that are poor find that they have always the charitable with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this piece of gratitude is owing to them, to pray for their recovery, that, if it be the will of God, those may be spared to live who can ill be spared to die.

IV. The manner in which she was raised to life. 1. Privately: She was laid in the upper room where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Mat 9:25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. 2. By prayer. In his healing Eneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus; but Christ's prayer was with the authority of a Son, who quickens whom he will; Peter's with the submission of a servant, who is under direction, and therefore he knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger at the promise, Rom 4:19, Rom 4:20. But, when he had prayed, he turned to the body, and spoke in his Master's name, according to his example: "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, Act 26:18. When she saw Peter, she sat up, to show that she was really and truly alive; and (Act 9:41) he gave her his hand and lifted her up, not as if she laboured under any remaining weakness, but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (Act 9:41); to them he presented her, as Elijah (Kg1 17:23), and Elisha (Kg2 4:36), and Christ (Luk 7:15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.

V. The good effect of this miracle. 1. Many were by it convinced of the truth of the gospel, that is was from heaven, and not of men, and believed in the Lord, Act 9:42. The thing was known throughout all Joppa; it would be in every body's mouth quickly, and, it being a town of seafaring men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to confirm a divine revelation. 2. Peter was hereby induced to continue some time in this city, Act 9:43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, Rom 12:16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_9:36-43

Now there was at Joppa.

Joppa or Yafa means beauty

The modern name is Jaffa or Yafa. It is a seaport town of Palestine, about forty miles northwest of Jerusalem, of which city it was the port in the days of Solomon, and has so remained down to the present day. At Joppa was landed the timber from Lebanon used in the first building of the temple (2Ch_2:16), and in its rebuilding after the captivity (Ezr_3:7). At Joppa, Jonah took ship for Tarshish (Jon_1:3). Here lived Simon the tanner, by the seaside, upon whose housetop Peter had his vision of tolerance (Act_10:9-16). During the Crusades, Joppa was taken and re-taken several times by the opposing forces. It has been sacked three times since coming under the rule of the Turks--once by the Arabs in 1722, by the Mamelukes in 1775, and by Napoleon I in 1799. The modern town is increasing in numbers, its population now being estimated at above eight thousand. (S. S. Times.)

A certain disciple named Tabitha.--

Dorcas

I. Tabitha, which by interpretation is called dorcas.

1. The historian bestows considerable care on the name. Tabitha, Dorcas, Gazelle--they are the Aramaic, Greek, and English equivalents. Whereas we in the present day go to the flowers for names, the ancients went to animals. A bold man would be compared to a lion; a beautiful woman to a gazelle.

2. That St. Luke directs special attention to the name is a presumptive proof that it was expressive of the rare beauty of the maid who bore it. She was comparable to the gazelle--the most exquisite figure in poetry to set forth high physical attractions. Read the Canticles, and the poet has no apter figure to set forth the glory of Solomon or the beauty of his bride than roe, hart, hind, gazelle. In Dorcas, then, we behold beauty allied to Christianity; and beauty is recommended to us, not because it is beautiful, but because it is good. The classic theory of life exalts beauty above all things; but the gospel theory makes goodness paramount, and makes beauty itself pay homage to goodness.

II. Tabitha was a disciple. From the sphere of beauty we pass to the sphere of knowledge.

1. She was a disciple. Discipleship is common to all believers. The apostles in their relation to Christ were on a level with ordinary believers.

2. She was a female disciple. The word here used is not found anywhere else. The masculine form is used often enough, but not the feminine. In ancient Greek the word was not used because the thing was not known.

(1) Christianity has given woman what Plato and Aristotle never did--the rank of discipleship. The schools of the philosophers were made up exclusively of men, but honourable women, not a few, sit at the feet of Jesus and learn of Him. Judaism truly had its court of the women, but that was more like a sheep pen. The genius of Judaism was separation, not communion. But in Christ Jesus there is neither male nor female, but a new creature.

(2) But though the gospel has lifted woman to the rank of discipleship, it has not raised her to the rank of apostleship. Dorcas also did much good; but she still continued in the privacy of discipleship. The moral rather than the intellectual is the true sphere of womanhood. The rights of women have been much pushed to the front lately; and women are not without danger of forgetting their duties in the more exciting question of their rights. Considerable tact is necessary delicately to balance the two. In the text the Church accords to Dorcas her rights--she was a disciple; but Dorcas only thought of her duties, and right faithfully did she fulfil them.

III. Tabitha was a disciple full of good works. We now ascend from the region of beauty and faith to the region of character.

1. Mention is specially made of Dorcass works. In her are perceived the true development of the Christian life. Her natural powers are hallowed in discipleship; her discipleship is perfected in beneficence. When the Christian life stops short in discipleship, it remains in the embryo stage, and is in danger of dying of inanition. Knowledge gets refined, chastened in work. Water is filtered as it flows onward in its channel. Water stagnant breeds miasma. In like manner knowledge, as long as it remains mere theory, becomes morbid and unhealthy; but let it run out in good works, and it will grow healthful and clear.

2. Dorcass works are said to be good. Upon what then does the goodness of an action depend?

(1) Upon the manner of doing it. Dorcas did not undertake to accomplish a thing and then leave it in disorder and confusion. No; she finished her task neatly and pleasingly, A slovenly life cannot be said to be a good life; its negligence seriously detracts from its goodness. Quality is of greater importance in the kingdom of God than quantity. Well done, not much done, thou good and faithful servant. In creation God saw, not that it was great, but that it was good. Be ye imitators of God like dear children. Every night review the work of the day to see if it is good.

(2) Upon the character of the doer. Every good tree bringeth forth good fruit. A bad man--bad works; a good man--good works; that is the established law of the moral world. Dorcas was first a disciple, next full of good works; she was first made good, then she did good. Herein consists the vital difference between Christianity and Utilitarianism. Utilitarianism proposes to improve the surroundings of men--to secure them better houses, wages, food, etc. Christianity proposes to improve the men themselves, being fully persuaded that if it can better the men, the men will soon better their circumstances.

3. Dorcas not only did good works, but was full of them, implying that her heart was the source of her works--the faith of her discipleship flowed out in deeds of benevolence. Look at the natural and the artificial tree. The fruit adorning the one is the ripe unfolding of the inward vitality; but the fruit suspended to the other has no union of life with the tree. No one can be inwardly full unless there be a spontaneous overflow in the daily life. And Dorcass faith in the Saviour gushed out in works of beneficence to man. There was no spasmodic strain, no painful effort--doing good seemed to be natural to her. Christs meat was to do the will of Him that sent Him. The birds in May are so full of life that they feel inwardly constrained to give it free vent in song. And there are men and women, too, who find it their chiefest pleasure to do good. It is as easy for them to bless their fellows as it is for the sun to shine. And then every attempt to do good, whether it succeed or whether it fail, returns back upon the soul in an increase of solid strength. The leaves, which in spring come out of the life of the tree, in autumn fall thick around its roots and enrich the soil for it to draw nourishment therefrom the ensuing year. Mercy is twice blessed--it blesseth him that gives and him that takes. Faith and good works, discipleship and usefulness, represent the receptive and the transitive sides of religion. One without the other is dead.

IV. Tabitha was a disciple full of almsdeeds which she did. Here we come to the sphere of action.

1. Almsdeeds, not almsgifts. When thou doest, not givest, alms. Throughout the Saviour lays stress not on giving but on doing alms. Blessed is he that considereth the poor. The charity must come, not merely from the treasury, but from a tender and sympathetic heart.

2. They were not almsdeeds which she purposed or of which she talked, but almsdeeds which she did. No mention is made of parents or husband; she was probably a maid leading a solitary life. Will she then spend her days in idleness or vain sentiment? No; she will adopt the orphans for her family, and serve Christ in the persons of the poor. She will translate sentiment into practice. In the ironworks steam is not blown off at once into the air; it must first do work, and it is worth nothing except it work. And in our public services it is good to have our emotions well boiled at times. But we are not to let the steam blow off into the air, but to utilise it for the practical purposes of life. Sterne could weep over a dead ass, and yet allow his mother to starve for want of bread; but John Howard was never seen to shed a tear.

3. These almsdeeds consisted principally in coats and garments for the poor. The primary meaning of spinster is one who spins, and if need be, sews for the benefit of the family and society. The imperfect tense was making shows that Dorcas made sewing for the poor the main business of her life, and thus redeemed dressmaking from the degraded service of the world. St. Paul exhorts women to be stayers at home; on the margin, workers at home. It is not enough that they stay at home; they should also work at home, and save themselves from the cankerous miseries of ennui. Some people possess genius for goodness--they create and invent, whereas others can only travel in the beaten paths. Robert Raikes, the founder of Sunday Schools; Charles of Bala, the founder of the Bible Society; William Wilberforce, the liberator of the slave--they all had a marvellous genius for striking boldly out in new directions. To the same class of benefactors belongs Dorcas--she invented a new method of doing good; and her method has been perpetuated and her name immortalised in the annals of the Christian Church. Whatsoever thy hand findeth to do, do it with all thy might. You should endeavour to find work for yourselves, and the work for which you are best adapted. But if you possess not the genius to find work, follow diligently in the paths already marked out. Dorcas was only a sweet violet blooming in the shade; but her fragrance has filled all the churches of Europe. And Christian charity is quite competent to deal with honest poverty; but no efforts of the Church can ever overtake guilty pauperism. Our duty, then, is to dry up the fountain. You may give coats and garments, food and fuel; but the evil will remain unabated till the traffic in intoxicating drinks is restrained.

V. Tabitha became sick and died.

1. In the prime of life. The words leave the impression upon one that her sickness was short and violent. Probably she caught a fever on one of her visits to the poor, and suddenly died. But mark--nothing is said of the frame of her mind in her sickness; indeed, the Scriptures are generally reticent about the deaths of the saints. Men who live piously and devoutly must die in the peace of God.

2. In the midst of usefulness. Why, we cannot tell. Theology and philosophy have faced the question, but cannot solve it. But if theology cannot solve it, it can help to bring the heart to acquiesce in it. Why were you born deaf and dumb? asked a gentleman of a young lad. A strange light flashed in the boys eyes, and he wrote quickly, Even so, Father, for so it seemeth good in Thy sight.

3. Dying in the midst of life and usefulness, she was naturally much lamented. The Church hurriedly sent a deputation to Peter; and when he arrived the widows wept, and showed him the coats and garments which Dorcas made while she was with them. They could not speak much for their tears; but they could exhibit the work; and the widows tears and garments were more eloquent than any panegyric. The poor have no grand way of manifesting their sorrow; but they can weep genuine tears, and point to the coats and garments graciously given them by the hand of Charity.

VI. Dorcas was raised to life again. The Church at Joppa sent to Peter. They did not tell the apostle in words what they wanted; but their acts showed it, and he understood it. Thereupon Peter turned them all out, and turned himself to the Lord in prayer; he afterwards turned to the body, and said, Tabitha, arise. The miracle of resuscitation was performed: and when he bad called the saints and widows, he presented her to them alive, and doubtless she continued the same good work as before--she finished the coats and garments she had only begun. The thread that was broken was mended--the good work still went on. This incident reduces the vast drama of the world to a scale we can grasp. Men and women die; the work of life remains incomplete. Reason staggers. Is there a time of restitution coming? Yes; they that are in their graves shall be raised up; the thread of life will be mended--the work begun will be finished. We spend our years as a tale that is told. But alas! many die in the midst of telling their tale, they die before fully disclosing the rich meaning of their existence. Shall it never be continued? Oh, yes; the voice that is dumb shall again speak, the hands that are cold shall again serve. We can write on the tombstones of our friends--to be continued. (J. Cynddylan Jones, D. D.)

Dorcas

I. Her character: a certain disciple. But in her case, discipleship included not only the belief and profession of Christs doctrine, but also a conformity to His example. Her religion was not only real, but eminent. She was full of good works and almsdeeds which she did. There are many whose life is filled up with vanity and vice, but is entirely void of godliness. And there are others who are satisfied with low and common attainments. Dorcas was full--not full of pretences, words, hearing sermons, and public assemblies, all of which are often the mere form of godliness. Hers was the religion of the heart and life.

1. The particular objects of her beneficence. Widows--a class of claimants upon kindness and charity more often mentioned in the Book of God than any other, unless it be the fatherless, who are commonly noticed along with them. And, surely, none have greater demands upon our tenderness and compassion, and none have richer promises. It would seem that Dorcas peculiarly selected this class of characters for her beneficence. And as the charity of an individual cannot be universal in its efforts, would it not be well for those who wish to do good to have some definite plan of usefulness to pursue? Only, here two cautions are necessary. The one is, not to bind ourselves down so exclusively to anyone class of beneficiaries as to be unable or unwilling to aid other claimants. The other is, not to lay such stress upon our own objects of charity as to think slightly or meanly of those which may be preferred by others.

2. The nature of her charity. Furnishing the poor widows with clothing. There are many cases in which it will be found much more useful to supply the poor with necessaries than to give them the value of these things in money. Many poor persons have a wish to appear decently clad; and upon this ground they excuse themselves from the house of God. How desirable is it to meet their wants in this respect!

3. The manner in which she supplied the relief. The benefits were of her own manufacture. She did not get them made; her alms were not only her gifts, but her deeds. There are some who are ready enough to give who never do anything. Others there are who can do nothing in a way of pecuniary assistance. But there are innumerable ways of being useful; and if you are compelled to say, Silver and gold have I none, it becomes you to add, Such as I have I give; my prayers: my tears; my attentions; my exertions.

4. The promptitude of her beneficence. It was immediate, not deferred or delayed; but while she was with them. Some are future benefactors. They do not refuse, they only procrastinate. Say not unto thy neighbour, Go, and come again, and tomorrow I will give, for in the meanwhile he may be no more, and you may be no more. Some are benevolent when they leave us. But dying alms are commonly suspicious: they arise from necessity rather than choice. There is little merit in distributing what you can hold no longer. Be, therefore, your own executors.

II. Her death. Religion does not exempt us from the common calamities of life. This peculiar consideration, indeed, attends the death of the godly, that they are disposed of infinitely to their advantage. But this very consideration also aggravates our grief. In proportion to their gain is our loss. There is nothing, perhaps, in Providence more mysterious than this: that the useful should be snatched away in the midst of their days, while the unprofitable and mischievous are suffered to continue; that a Voltaire should live upwards of fourscore and ten years, while a nation prematurely mourns over a Josiah, the poor widows over Dorcas, their friend and helper. But God has a right to do what He will with His own; and very often these dark dispensations are enlightened and relieved by some effects which serve to discover their design. At this season Peter was sent for and came. It seemed useless, but he knew it was well to be ready to every good work, and he knew that the things which are impossible with men are possible with God. No sooner was Peter arrived than a scene was presented that was sufficient to melt a heart much less tender than Peters (verse 39). Here we may remark that the value of persons is sometimes not known till they are gone. This is the case, indeed, with all our mercies. The praise of this good woman was like her alms, real and sincere. Here are no hired mourners, no verses, no eulogy; but garments which her own hands had made; and widows with their tears. The best posthumous fame you can acquire is derived from the commendation of facts; from a child you instructed, a sinner you reclaimed. The best proofs of your importance are to be found in the affections and benedictions of your fellow creatures while you live, and in their regrets and lamentations when you die. I hate dry-eyed funerals. Though it is distressing, it is also satisfactory to see genuine grief. Do all thus die? Do oppressive masters? Do the hard-hearted, and the close-fisted? Peter happily can do more than weep with them that weep; and he applies himself to his work. He put them all forth. First, from a principle of humility; he did not wish to be seen. And, secondly, from a principle of importunity; company might have hindered the intenseness of his devotion.

III. Her resurrection. Peter prayed and Dorcas arose; and then Peter gave her his hand, and lifted her up, and presented her alive. Oh! for the painters pencil! Oh! to see him giving, and them receiving this present! There, take your benefactress, and dry up your tears. This is very instructive. It shows us that kindness was the principle of the miracle; not self applause. Then Peter would have required her to follow him as a standing proof of his supernatural powers: but he resigns her to those who stood in need of her services. And does not this show us the importance of beneficence? Were we left to judge, we, perhaps, should have thought it better for Stephen to have been raised up than Dorcas. But God revives the one and leaves the other in the grave, perhaps, to teach us that our thoughts are not His thoughts; that persons whose excellencies are of a retiring character may be more important in the eye of Heaven than those who are more brilliant and marvellous; and that, in some cases, a good life may be as valuable as good preaching. Whom does He, by a miracle, bring back from the arrest of death? A hero? a politician? a philosopher? No! One who made garments for the poor! And does He not hereby show us that He takes pleasure in those who, like Himself, delight in mercy; and that He is not unrighteous to forget their work and labour of love, in ministering to the saints? In a word, does He not say, Them that honour Me, I will honour? But you ask, was this a privilege to Dorcas?--to be brought back into a vale of tears, and again to have to walk through the valley of the shadow of death, after she had happily passed it?--I answer, Yes! It was a marvellous distinction conferred upon her; and it added to her usefulness, and to her reward. The saints on earth have one privilege above the saints in heaven. It is in the means and opportunities of doing good. (W. Jay.)

Dorcas raised to life

The faith of this woman was of the highest type; her belief was more than a theological assent to the truth; her faith worked by love and purified the heart. This woman was full of good works and almsdeeds which she did. Notwithstanding the faith of Dorcas It came to pass in those days, that she was sick, and died. There are several considerations that press upon us in view of these facts. Sickness is not necessarily an indication of sin on the part of the individual attacked by disease; neither is illness to be attributed to a lack of faith. It is Gods purpose to let the physical forces of the universe take, in most instances, the natural courses He has made; He has good reasons why diseases should be allowed, in the majority of cases, to develop through the various stages of their natural history. Sometimes we can see the good that comes to us from illness; not unfrequently it brings forth the fruit of a new purpose. There are times, however, when for His glory God interferes with the natural order of things, and brings to pass supernatural results. As the Church members turned their faces heavenward, God put it into their hearts to send for Peter, a dozen miles away at Lydda. Perhaps Peter had not the slightest idea what he would be called upon to do, but he started out. By the time he had reached the city he had received Divine illumination as to the course that ought to be pursued. Entering into the house, Peter put them all forth, that his mind might not be distracted from any suggestion that the Spirit might make to him, and he kneeled down and prayed. Others equally deserving a resurrection had died and were buried without a word of prayer for their resurrection. Stephen, a man full of faith and of the Holy Ghost, was not called back from the spirit world. It was for the glory of God that the first martyr was taken by devout men from the bloody stones that had been hurled at and upon him, and carried to his burial. It was for the good of the kingdom of God that Peter was inspired to ask for the return of Dorcas to her work, and Christ heard the petition He had Himself put into His servants heart. The results. There was joy in the household of Dorcas; the night of weeping had passed, and the morning of joy had come. The results abundantly justified the exhibition of miraculous power in the cities of Lydda, Joppa, and Caesarea. The inferences drawn from the healing of AEneas and the raising of Dorcas, so far as the topic in hand is concerned, may now be stated.

1. Holiness is not a bar to disease, although a Christian life tends to health and longevity.

2. Remedies are to be used under the advice of skilled physicians.

3. God usually permits diseases to run through the varied stages of their natural history.

4. There are times, however, when it is for the glory of Gods kingdom that the Head of the Church should arrest disease by the direct action of His own Spirit.

5. When it is the purpose of Christ to bear our sicknesses, He illuminates the minds of certain faithful disciples, impressing them with the belief that petition offered for healing will be granted.

6. Faith exercised upon the gift of especial illumination will be honoured.

7. No person has been raised from the dead since apostolic times; therefore no illumination has been given for this purpose; supposed illuminations have been hallucinations.

8. The highest type of faith expresses its needs according to the best knowledge at the time, and trustfully leaves the outcome to Him who has said, Your Father knoweth what things ye have need of before ye ask Him. (J. M. Durrell.)

Dorcas

I. The life of dorcas. The brief biography is exceedingly full, though it is comprised in a single verse (verse 36).

1. Her appearance. It is a most absurd notion that useful women must be commonplace in their looks. The name given to this excellent Christian worker suggests that she was attractive and graceful.

2. Her character. One word is here employed, nowhere else to be discovered, that some assert it was here invented for this occasion--a disciple; in its ordinary application this means a learner, but the term here is new, and signifies a female learner. Those were days of degradation for the weaker sex until Christianity came.

3. Her activity. She could not have merited the name of the agile denizen of the desert, if she had not been as brisk as she was affectionate.

4. Lessons.

(1) Handsome is that handsome does. When a Christian lady gives herself to real work for those who are in trouble, there springs up a rare, new, unconscious beauty even in her features, which spreads over her whole life like sweet, bright sunshine.

(2) Dorcas was full of good works, and not of good wishes alone. So her needle was as noble as Moses rod, or Davids sling, or Shamgars ox goad; for it was her answer to the Lords question (Exo_4:2).

(3) All these works were done by, not the Dorcas Society of Joppa, but by Dorcas. Evidently this was not a woman who bought off from labour by a contribution. Perhaps she was so busy in making coats and garments, that she had no time to make an association. Some people lose a great deal of force in running around to get machines, and then lose more yet in running the machines they get. Organisation sometimes helps; but too much is apt to hinder. It has been known that the election of one secretary has taken more of zeal than would have fitted out three missionary boxes.

II. The death of Dorcas.

1. Even the best of people may die early.

2. Even Christian people may mourn sometimes.

3. We are bound to weep with those that weep. Very fine example is this of the oneness of sympathy among the primitive believers; they sent up to Lydda for Peter to come and aid them with counsel in their sore distress.

III. The resurrection of Dorcas. Peters action must be laid alongside of Elishas (2Ki_4:33). Also with Christs (Mar_5:40-41).

1. It was done by the sovereign and miraculous power of God. All talk about collusion, trick, animal magnetism, is not worth discussing.

2. But Simons faith shines more illustriously than ever. When the rationalists point to his close imitation of the Talitha of Jesus in his Tabitha we may thank them for a beautiful suggestion; it is likely he did think of his Master then.

3. Imagine Dorcass surprise when she first opened her eyes. How strange it is that no one of those persons who were raised from the dead ever attempted to tell the story of what they saw or heard. As one of the ancient Christian poets said of Lazarus, she was superstes sibi--her own survivor.

4. Still she did not set up for a saint, and go on exhibition. She simply went to work once more among the widows. All Joppa heard of it, and many believed in the Lord. (C. S. Robinson, D. D.)

Dorcas: the lessons of her life and death

I. The good are the really rich. Those who are full of good works and of almsdeeds are better off than those with full bank accounts.

II. Good works are the test of Christian life. If one is not fruitful in good works, he is not joined to Christ.

III. The good are not spared by death because of their good works. His sickle cuts down the fairest flowers as well as the obnoxious weeds.

IV. Death shows how much the good are appreciated, as it shows, also, the little value of a money popularity.

V. The deeds of the good remain to testify for them after death has taken them away. (S. S. Times.)

The Christian needlewoman

There is in Joppa a woman with her needle, embroidering her name ineffaceably into the charities of the world. In the room where she sits are the pale faces of the poor. She listens to their plaint, and with gifts she mingles prayers and Christian encouragement. Then she goes out, and all through the street the cry runs: Dorcas is coming. That night a half-paid shipwright reaches home; sees his little boy well clad, and they tell him: Dorcas has been here. But there is a sudden pause in that womans ministry. All through the haunts of wretchedness the news comes: Dorcas is sick! And now, alas, for Joppa! there is wailing. That voice which had uttered so many cheerful words is hushed; that hand, which had made so many garments for the poor, is cold and still. In every place in that town, where there is sickness, or hunger, or guilt, or sorrow, there are despairing looks and streaming eyes as they cry: Dorcas is dead! They send for Peter. He urges his way through the crowd, kindly orders that the room be cleared, prays, and in the strength of Him who is the resurrection, exclaims: Tabitha, arise! We see in this subject Dorcas--

I. The disciple. If I had not seen the word disciple, I would have known this woman was a Christian. Such music as that never came from a harp which is not stringed by Divine grace. I wish that the wives, and mother, and daughters of this congregation would imitate Dorcas in her discipleship. Before you sit with the Sabbath class, or cross the threshold of the hospital, etc., attend to the first, last, and greatest duty--the seeking for God and being at peace with Him.

II. The benefactress.

1. History has told the story of the crown and of the sword; the poet has sung the praises of nature; I tell you the praises of the needle. From the fig-leaf robe prepared in Eden, to the last stitch taken last night, the needle has wrought wonders of kindness. It has preached the gospel, it has overcome want with the war cry of stitch, stitch, stitch. Amid the mightiest triumphs in all ages and lands, I set down the conquests of the needle.

2. I admit its crimes. It has butchered more souls than the Inquisition; it has punctured the eye; it has pierced the side; it has struck weakness into the lungs; it has sent madness into the brain; it has pitched whole armies of the suffering into crime and wretchedness.

3. But now I am talking of Dorcas, I shall speak only of the charities of the needle. This woman was a representative of all those women who make garments for the destitute, knit socks for the barefooted, prepare bandages for the lacerated, who make up bales of clothing for missionaries.

4. What a contrast between the benevolence of this woman and a great deal of the charity of this day! Dorcas did not spend her time planning how the poor of Joppa were to be relieved; she took her needle and relieved them. She was not like those who sympathise with imaginary sorrows, and then laugh at the boy who has upset his basket of victuals, or like that charity which makes a rousing speech on the benevolent platform and goes out to kick the beggar from the step. The sufferers of the world want not so much tears as dollars, not so much smiles as shoes, not so much God bless yous as jackets and frocks. There are women who talk beautifully about the suffering of the world, who never, like Dorcas, take the needle and assault it.

5. I am glad that there is not a page of history which is not a record of female beneficence. The Princess of Conti sold all her jewels that she might help the famine struck. Maud, the wife of Henry I, went down amid the poor, and washed their sores and administered to them cordials. But why go so far back or so far away? Before the smoke had gone up from Gettysburg the women of the North met the women of the South on the battlefield, forgetting all their animosities while they bound up the wounded and closed the eyes of the slain!

III. The lamented. There may have been women there with larger fortunes and handsomer faces; but there was no grief at their departure like this at the death of Dorcas. There are a great many who go out of life and are unmissed. There may be a large funeral, high-sounding eulogiums, a marble tomb, but the whole thing may be a sham. The Church has lost nothing; the world has lost nothing. It is only a nuisance abated, or a grumbler ceasing to find fault; or an idler stopped yawning, or a dissipated fashionable parted from his wine cellar. While, on the other hand, no useful Christian leaves this world without being missed. When Josephine was carried out to her grave, there were a great many women of pride and position that went out after her; but I am most affected by the story that two thousand of the poor of France followed her coffin, wailing until the air rang again, because they lost their last earthly friend. Blessed are the dead who die in the Lord; they rest from their labours, and their works do follow them!

IV. The resurrected. In what a short compass the great writer put that, she sat up! What a time there must have been when the apostle brought her out among her old friends! How the tears of joy must have started! You and I have seen the same thing--not a dead body resuscitated, but the deceased coming up again after death in the good accomplished. If a man labours up to fifty years of age serving God, and then dies, we are apt to think that his earthly work is done. No! Services rendered for Christ never stop. A Christian woman toils for the upbuilding of a Church through many self-denials and prayers, and then she dies. Now hundreds of souls stand up and confess the faith of Christ. Has that Christian woman who went away fifteen years ago nothing to do with these things? The good that seemed to be buried has come up again. Dorcas is resurrected. After a while all these womanly friends of Christ will put down their needle forever. After making garments for others, someone will make the last robe for them. Then, one day there will be sky rending, and that Christian woman will rise from the dust, and will be surrounded by the wanderers whom she reclaimed, by the wounded souls to whom she administered. The reward has come. Dorcas is resurrected! (T. De Witt Talmage, D. D.)

The appropriate duty and ornament of the female sex

1. I shall not inquire whether the female mind is, in all respects, the same with that of the other sex. Whatever opinion may be formed on this subject, we shall all agree that women ought not to be considered as destined to the same employments with men; and, of course, that there is a species of education, and a sphere of action, which more particularly belong to them. There was a time when a very different doctrine was growing popular: viz., that in education and employments all distinctions of sex ought to be forgotten and confounded. This delusion, however, is now generally discarded. But an error of an opposite kind has gained a lamentable currency. This is, that the station of females is so humble, and their sphere of duty so limited, that they neither can nor ought to aspire to extensive usefulness. This is the mistake of indolence or of false humility, and is plainly contradicted by reason, Scripture, and experience.

2. The contrast between the representations of Scripture and the sentiments of the world seldom appears in a stronger light than it does on the subject of which we are now speaking. In the codes of modern infidelity and licentiousness, as well as among uncivilised nations, woman is exhibited as the mere servile instrument of convenience or pleasure. In the Bible she is represented as the equal, the companion, and the help-meet of man. In the language of worldly taste, a fine woman is one who is distinguished for her personal charms and polite accomplishments. In the language of Scripture, she is the enlightened and virtuous mistress of a family, and the useful member of society. The woman who is formed on the principles of the world, finds no enjoyment but in the circles of affluence, gaiety, and fashion. The woman who is formed on the principles of the Bible, goeth about doing good. The business of the one is pleasure; the pleasure of the other is business. The one is admired abroad; the other is beloved and honoured at home. From the representations of sacred writ it is manifest that the ornament and the duty of the female sex are as appropriate as they are important, and that they pertain especially to the relations which they bear as--

I. Wives. On their temper and deportment, more than those of any other individuals, it depends whether peace, affection, order, and plenty reign in their dwellings, or waste, confusion, discord, and alienation disgrace them.

II. Mothers. Children, during the first years of their lives, are necessarily committed almost entirely to their care. And the impressions which are then made generally decide their character and destiny for this life and for that which is to come.

III. Domestic relations.

1. How much may every daughter, by dutiful and affectionate conduct towards her parents, promote the happiness of the whole household, and by her example contribute to the improvement of all around her!

2. How much solid good may every sister daily accomplish by assisting to educate her younger brothers and sisters, in promoting the regularity, order, and comfort of the family, and in recommending, by her whole deportment, the wisdom of economy, the sweetness of benevolence, and the purity of holiness!

3. How much may every female servant contribute to the advantage of the family! It was a little maid in the house of Naaman, the Syrian, that directed her master to the prophet of the Lord.

IV. As members of society. Let no woman imagine that she has nothing to do beyond the sphere of her own household.

1. In every walk and hour of life she may be contributing something to the purity, the order, and the happiness of the community. The influence of the female character in forming public taste and public manners is incalculable. No false sentiments can have much prevalence against which they resolutely set their faces. No corrupt practices can be general or popular which they are willing to expel from society.

2. To the female sex also properly appertains a large portion of those offices of charity to which we are constantly called. They are best acquainted with domestic wants, and are the best judges of domestic character. They have more sympathy, tenderness, leisure, and patience than men.

Let me apply this subject--

1. By inferring from what has been said, the unspeakable importance of female education. If the female character be so important, then the formation of that character must be equally so.

2. By recommending the character which has been drawn especially to the young. It is a character which involves the highest honour, and which embraces its own reward. It ought to be your ambition to possess and to evince a sound understanding, and a respectable portion of literary knowledge. But it ought to be more especially your ambition to cultivate your hearts. To be so many Tabithas, adorning the doctrine of God your Saviour, and diffusing happiness among all around you, would be infinitely more to your honour, as well as your comfort, than to stand in the list of those masculine females who, while they gain a proud civil preeminence, really disgrace their sex.

3. By encouraging those who are engaged in female charitable associations. Be not weary in well-doing. Your task is arduous; but it is still more delightful, and shall in no wise lose its reward.

4. In conclusion, the time is short, and the fashion of this world passeth away. Like Dorcas, we all must soon sicken and die. Do we resemble this excellent woman, in our character and hopes, as well as in our mortality? We cannot resemble her unless we are disciples indeed. We may give all our goods to feed the poor, and our bodies to be burned, and yet be nothing more than a sounding brass, and a tinkling cymbal. But those deeds of charity which spring from a living faith in a living Redeemer; those works of obedience which are performed from a principle of love for His name--these are the good works and the almsdeeds which shed a lustre around the bed of death. (S. Miller, D. D.)

The useful are sometimes snatched unexpectedly away

(verse 37):--With many it is ebb water before the tide be at full. The lamps of their lives are wasted almost as soon as they are lighted. The sand of their hourglass is run out when they think it is but newly turned. But success before God depends not on the duration of ones life. The husbandman may pluck his roses and gather his lilies at midsummer, and he may transplant young trees out of the lower ground to the higher, where they have more of the sun. The goods are his own. The heavenly Husbandman makes no mistakes. (S. Rutherford.)

The poor should be cared for

(verse 36):--Charity should be warmest when the season is coldest. That is the time for coals and blankets. It will warm your heart to warm poor peoples bodies. (C. H. Spurgeon.)

Power in the gospel

Here is a lesson which shows the power of the gospel in two directions--the elements of gospel power and the effects of gospel power.

I. The elements of power in the gospel. What forces are disclosed in these verses?

1. We see the power which dwells in organisation. This is hinted in Peters journey throughout all quarters. The bands of disciples throughout Judaea were united under a central head and with a form of discipline. Unity gives power.

2. We see the power in sympathy. Peter found the palsied AEneas; Dorcas sought out the needy and sorrowing; and in the Church we note the interest which prompted the sending for Peter. This care for others has ever been an element of power in Christianity.

3. We note also the power in character. A character like that of Dorcas could not remain concealed. One who lived to do good could not help exerting an influence. The character and influence of Gods people are most potent factors in the spread of the gospel.

4. But mightier than all human elements is the Divine power of the gospel. AEneas arose to health, and Dorcas was called back from death through the supernatural power of a living Christ. These were the tokens of a power for which no human philosophy can account in the history of the Church. Miracles more wonderful in the conversion of souls are of daily occurrence.

II. What effects of gospel power do we see in this story?

1. Holiness; expressed in the name saints applied to the followers of Christ. Christianity has given to the world a new ideal of character.

2. Practical works of usefulness. Christians have been at work feeding the hungry, clothing the naked, relieving the needy, ever since the days of Dorcas. Every hospital and asylum and charitable institution on the earth is a tribute to the power of the gospel.

3. Growth. Verses 35 and 42 call attention to the growing numbers of the Christian Church. The gospel is a seed reproducing itself by the million. This is another result of its inward power.

4. Victory over death. The restoration of Dorcas to life was only a feeble type of the more wonderful triumph of the Christian over the grave. Hers was a few hours after death; ours may be a few centuries. Both her restoration and our resurrection are wrought by the same power. (Monday Club Sermon.)

A devoted woman

An American paper tells the story of a woman who, because tired of a life mainly employed in dressing and eating, resolved to devote herself and her money to a nobler purpose. At the close of the war she went to a sandy island off the Atlantic coast, where about two hundred persons were living in poverty and ignorance, and established her home there, with the intention of benefiting the inhabitants. She began with teaching, by example, how to cultivate the land lucratively, and was soon imitated. Next she established a school for the children, and afterwards a church. Now the island is a thriving region, with an industrious and moral population, the change being the work of one woman.

Noble womanly service

When even the old coloured woman Katy, who earned her own livelihood; who sold cakes from day to day; who in her lifetime took forty children out of the poor house, and taught them trades, and bound them out in places of prosperity; who took no airs upon herself; who lived on the abundance of her poverty--when she died out of her sphere nobody thought to ask, What has become of her? She was buried, perhaps, so obscurely that no person could say, I am sure here is where her old rattle-bones lie. But there went up heavenward a radiant procession, amidst an outburst of song, heralding the approach of some bold conqueror, crownless and sceptreless. It was the resurrected spirit of this servant of God. She lived at the bottom here, but there she lives in eternal fame. At last she broke into her crown of light, and ascended her throne, and took her sceptre. Thou that art doing noble things and asking no praise; thou that art living to do good because it is sweet to do good, and be like Christ, and bear His cross, and walk with Him in sorrow, go up, thy Christ waits for thee. And come down, thou hoary head of power that on earth art despoiling Gods fair creation as food for thy lowest appetites, and living in selfishness for thyself alone; there is no road between thee and God that does not break short on the gulf between earth and heaven. The last shall be first, and the first shall be last. Seek for glory, but be careful what kind of glory you seek. Work for fame, but look out that you work for the fame that addresses itself to the top of the brain, instead of that which addresses itself to the bottom. (H. W. Beecher.)

Traits of a noble woman

We have seen many beautiful tributes to lovely woman, but the following is the finest we ever read: Place her among the flowers, foster her as a tender plant, and she is a thing of fancy, waywardness, and folly--annoyed by a dewdrop, fretted by the touch of a butterflys wing, ready to faint at the sound of a beetle or the rattling of a window pane at night, and she is overpowered by the perfume of a rosebud. But let real calamity come, rouse her affections, enkindle the fires of her heart, and mark her then! How strong is her heart! Place her in the heart of the battle; give her a child, a bird, or anything to protect, and see her in a relative instance, lifting her white arms as a shield, as her own blood crimsons her upturned forehead, praying for her life to protect the helpless. Transplant her in the dark places of the earth, call forth the energies to action, and her breath becomes a healing value, her presence a blessing. She disputes, inch by inch, the stride of stalking pestilence, when man--the strong and brave--pale and affrighted, shrinks away. Misfortune haunts her not. She wears away a life of silent endurance, and goes forward with less timidity than to her bridal. In prosperity she is a bud full of odours, waiting but for the winds of adversity to scatter them abroad--pure gold, valuable, but untried in the furnace. In short, woman is a miracle, a mystery, the centre from which radiates the charm of existence. (Great Thoughts.)

Caring for others

You have heard it said, and I believe there is more than fancy in the saying, that flowers only flourish rightly in the garden of someone who loves them. I know you would like that to be true; you would think it a pleasant magic if you could flush your flowers into brighter bloom by a kind look upon them; nay, more, if your look had the power, not only to cheer, but to guard them. And do you think it not a greater thing than all this you can do for fairer flowers than these--flowers that could bless you for having blessed them, and will love you for having loved them, flowers that have eyes like yours, and lives like yours, which once saved you save forever. Is this only a little power? Far among the moorlands, far in the darkness of the terrible streets, these feeble florets are lying with all their fresh leaves torn, and their stems broken--will you never go down to them, nor set them in order, nor protect them from the fierce wind? (J. Ruskin.)

The work for Christian women

A Christian lady, who was engaged in work for the poor and degraded, was once spoken to by one who was well acquainted with both the worker and those whom she sought to reach, and remonstrated with for going among such a class of people. It does seem wonderful to me that you can do such work, her friend said. You sit beside these people, and talk with them in a way that I do not think you would do if you knew all about them, just what they are, and from what places they come. Her answer was, Well, I suppose they are dreadful people; but if the Lord Jesus were now on earth, are they not the very sort of people that He would strive to teach? And am I better than my Master? Would He feel Himself too good to go among them? A poor, illiterate person, who stood listening to this conversation, said with great earnestness and simplicity, Why, I always thought that was what Christians were for. The objector was silenced, and what wonder? Is not that what Christians are for? If not, then what in the name of all that is good are they for? (Christian Herald.)

Tabitha, arise.--

The resurrection of Dorcas--a type

I. There precedes--

1. Sorrow and sympathy of a mourning Church: the weeping widows.

2. Prayer of Gods believing servants: the praying Peter.

3. The awakening call of the Divine Word: Tabitha, arise.

II. There follows--

1. The first signs of life in an awakened soul: she opened her eyes, saw Peter, and sat up.

2. Friendly assistance for the life yet weak: he gave her his hand and lifted her up.

3. Loving reception into the Church: he presented her alive.

4. A blessed impression upon many. (K. Gerok.)

The home mission, a call to our time

I. To whom addressed. Arise, spirit of love. Hear its evangelical Christianity. And if men will not hear it, then shame them, ye women, who from the days of Tabitha have always been foremost in works of love and heroic deeds.

II. Wherefore addressed. Great is the need of the time, and great the obligation of rescuing love.

III. Whence addressed. Not from without. The work of home mission is no mere matter of fashion; the arm of the world can be of no use in it; the Lord Himself must be present, Peter must come; Gods Word with its strength, the Church with its blessing, the spiritual office with its love. (K. Gerok.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 9:36-38. There was at Joppa — A noted seaport in the neighbourhood, lying on the Mediterranean sea, about forty miles from Jerusalem, and the nearest maritime town to it. It is mentioned in the Old Testament by the name of Japho, (see Jos 19:46,) and was the place to which the materials for building Solomon’s temple were brought in floats by sea, and carried from thence by land to Jerusalem. It was here that Jonah took ship for Tarshish, (Jon 1:3,) and, as it lay between Azotus and Cesarea, it was probably one of the cities where Philip preached the gospel in his progress. There are still some remains of it under the name of Jaffa. A certain disciple, named Tabitha, by interpretation, Dorcas — She was probably a Hellenist Jewess, known among the Hebrews by the Syriac name, Tabitha; while the Greeks called her, in their own language, Dorcas. They are both words of the same import, and signify a roe, or fawn. These circumstances of places and persons are recorded to evidence the certainty of the history. This woman was full of good works and alms-deeds — Which upon all proper occasions she performed; thus showing her faith by her works. And it came to pass in those days — While Peter was at Lydda; that she was sick and died — Removed by Divine Providence in the midst of her usefulness, probably to give Peter occasion, by another and still more remarkable miracle than that just mentioned, of confirming the gospel, and awakening men’s attention to it; whom, when they had washed — According to the custom prevailing among the Hebrews, Greeks, and Latins; and still in use among us; they laid her in an upper chamber — In her grave-clothes. And as Lydda was nigh to Joppa — Being only six miles distant; and the disciples had heard that Peter was there — And that he had lately raised Eneas by a miracle from a bed of affliction; they sent two men — Two, to render the message more solemn and respectful; desiring that he would not delay to come — They do not mention the reason for which they desired his coming. But it is probable that it was not merely that he might give them advice and comfort in their great sorrow for the loss of so good and useful a woman: it is likely they had also some expectation of his restoring her to life: which, if they had, it was certainly a remarkable instance of the greatness of their faith, as it does not appear that any of the apostles had, before this, raised any one from the dead. Were we to have been judges, perhaps we should have thought it better that Stephen should have been raised than Dorcas; but it is our happiness and duty to submit our reasonings on what we think fittest and best, to the infinitely wiser determination of Providence.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_9:36. Joppa, or Japho (Jon_1:3), in Assyrian inscriptions Ja-ap-pu; at the present day, Jaffa or Jâfa, meaning “the beautiful,” or, according to another derivation, “the height.” A seaport of great antiquity, twelve miles north-west of Lydda, originally allotted to Dan (Jos_19:46). Here was landed the timber for the temple in Solomon’s time (2Ch_2:16), and in Ezra’s (Act_3:7). Here Jonah embarked to go to Tarshish (Jon_1:3), and here Peter received the messengers of Cornelius (Act_10:5). Tabitha’s tomb is still shown. It is popularly identified with the Sebîl of Abû Nabût, who was governor of Joppa at the commencement of the present century. Close to it was discovered, by M.C. Clermont Ganneau, in 1874, the ancient cemetery of Jaffa, containing many rock-cut tombs, the circle of earth including them being known as Ard Dabitha, the land of Dabitha (Picturesque Palestine, iii., 143). Herr Schick thinks Tabitha was most likely buried in this cemetery (Palestine Exploration Fund, Quarterly Statement, January 1894, p. 14). Tabitha.—A Chaldee term signifying “Gazelle.” Its Greek equivalent, Dorcas, occurs in Xen., Anab., I. Act_9:2. Whether this amiable lady was a widow or a virgin does not appear from the context. The exact site of her house is now lost (Herr Schick, as above, p. 14).

Act_9:43. Simon a tanner.—“The Latin monastery in Joppa is said to occupy the site of Simon’s house, but a little Mohammedan mosque or sanctuary by the seaside claims to be the house itself” (Picturesque Palestine, iii., 142). “The house itself is a comparatively modern building, with no pretensions to interest or antiquity.” “It is close on the seashore, the waves beating against the low wall of its courtyard” (Stanley, Sinai and Palestine, p. 274). Herr Schick thinks the modern building may stand not far from the real site (Palestine Exploration Fund, Quarterly Statement, January 1894, p. 14). Peter, by taking up his abode with a brother Christian who was a tanner—the trade being commonly regarded as unclean—took a long step towards ceremonial freedom. The Tübingen critics find one proof for their tendency theory in the name Simon, which was borne both by the apostle and the tanner, as if such a coincidence could not be historical, and another in the correspondence between the story of Dorcas, on the one hand, and those of Lydia (Act_16:15) and Eutychus (Act_20:9-12), on the other, for these two require to be combined to constitute an exact Pauline parallel to the Petrine episode.

HOMILETICAL ANALYSIS.—Act_9:36-43

Among the Disciples at Joppa; or, the Raising of Dorcas

I. Dorcas living.—

1. Her name was beautiful. Dorcas, in Chaldee Tabitha, signifying “Gazelle.” The gazelle, or antelope of Judah, celebrated for its slender and agreeable form, its graceful motions, its fiery and beautiful eyes, was not infrequently employed by Hebrews and other Orientals as a type of female loveliness. To Dorcas the name “Gazelle” may have been originally ascribed on account of her personal attractions, though more probably because of the grace and beauty of her character; and pre-eminently beautiful it is when the lovely name is but an index to the lovely soul within, and the beauty of the person a reflection of that beauty of holiness in which the spirit should aspire continually to be arrayed.

2. Her character was beautiful.

“What is beauty? Not the show

Of shapely limbs and features. No;

These are but flowers

That have their dated hours

To breathe their momentary sweets and go.

’Tis the stainless soul within

That outshines the fairest skin.”

Crown the female figure with every conceivable excellence, till in perfection of external loveliness it may be said of her whose that figure is, as Milton said of Eve—

“Grace was in all her steps, heaven in her eye;

In every gesture dignity and love”;

or as Shakespeare wrote of one of his heroines:—

“She looks as clear

As morning roses newly washed with dew;”

yet, devoid of the inner principle of faith in the Lord Jesus Christ and of the unseen graces that cluster round and, in fact, spring from that, she is destitute of the one thing needful to consummate her perfections and constitute her brightest lustre in the sight of God; while with these, on the other hand, she possesses what lends an additional charm to all her other loveliness. So was it with the holy women of old time (1Pe_3:5-6) and with Dorcas of Joppa, who was “a disciple” possessed of that faith which is the root and vital sap of all other Christian virtues and graces.

3. Her life was beautiful. As nearly as possible Dorcas realised the primitive idea of feminine loveliness as sketched by both Peter (Eph_3:1-4) and Paul (1Ti_2:9-10). She was “full of good works and alms deeds which she did.” Her Christian activity displayed itself specially in the making of coats and garments for poor widows in connection with the Church. Probably purchasing the material with her own savings, she wove it with her own labour, and fashioned it into articles of apparel with her own hands; so that the coats and garments she distributed, besides being valuable gifts of her charity, were substantial tokens of her industry as well. And here arises a hint of what is pre-eminently woman’s sphere within the Christian Church, which is hardly that of preaching or ruling, but of teaching the young, ministering to the sick, and caring for the poor.

II. Dorcas dying.—

1. Notwithstanding her piety, Dorcas died. Her beautiful name, lovely character, and useful life proved unable to ward off the attack of the last enemy. Having fallen sick, though Scripture maintains a holy reticence concerning the nature of her ailment, she passed from this mortal scene, most likely leaving behind her no death-bed testimony, but only the memory of her saintly character and life to suggest whither she had gone.

2. In consequence of her piety Dorcas was much lamented. Truth in the familiar phrase that one is never missed and one’s worth never appreciated till one dies. Whether Dorcas’s character and philanthropic labour were known beyond or even throughout the little circle of the Christian community in Joppa before her death cannot be told; but hardly had the vital spark become extinct within her frame than the whole truth concerning her was disclosed. First came the Church members, her fellow-disciples, to mourn for her death, and condole with her bereaved relatives, so proving that human hearts may be bound together by other ties than those of mere earthly relationship; and then arrived the weeping widows, the recipients of her benevolence, who exhibited the coats and garments she had made as a testimony at once to the piety of the deceased and to the gratitude of the living.

III. Dorcas rising.—

1. Unexpected on the part of the disciples. Difficult to think these had any other idea in sending for Peter than simply to receive from him comfort and consolation. As yet the apostles had never restored a dead body to life. Then the attentions bestowed upon the corpse showed it was being prepared for burial. Certainly the early Christians believed in the possibility of a resurrection; but ground scarcely exists for supposing the friends of Dorcas expected her revival. “Perhaps something whispered in the troubled hearts of the disciples, ‘If Peter had been here our sister would not have died’ … but the surpassing consolation with which the Lord intended presently to fill them went beyond their prayers and thoughts” (Besser).

2. Effected by the apostle.

(1) In solitude. Having entered the death-chamber, Peter put out all whom he found there; in this following the example of Christ in the house of Jairus (Luk_8:41).

(2) By means of prayer. Christ raised the daughter of Jairus by His own power; Peter invoked Christ’s aid.

(3) With appropriate actions. With a word of command—“Tabitha, arise!” (compare Luk_7:14; Luk_8:54; Joh_11:43). With a helping hand: “He gave her his hand and lifted her up.”

3. Authenticated in the eyes of the Church. When she had been recalled to life Peter presented her to the saints and widows waiting without; to those most anxious to believe in her restoration, it may be said, but also to those best qualified to attest its reality and least likely to be imposed upon—to those who had seen her die, washed her corpse, and prepared it for the tomb; and these having seen her, distinctly realised she was alive.

4. Followed by the happiest results in the general community. The miracle became “known throughout all Joppa, and many believed in the Lord.”

Lessons.—

1. The great poor law of the Christian Church. The strong should help the weak (Romans 16).

2. The proper sphere of work for woman. Ministries of love.

3. The value of a good name. Better than great riches (Pro_22:1).

4. The mutual sympathy which ought to bind together the various members of the Church (Gal_1:2).

5. Tabitha’s resurrection a picture of the resurrection of the saints.

HINTS AND SUGGESTIONS

Act_9:36. Joppa, a City of—

I. High antiquity.—Reported by ancient geographers to have been built before the Flood. It certainly existed in the days of the conquest of Canaan under Joshua (Jos_19:46).

II. Historical renown.—

1. In pre-Christian times.

(1) Solomon’s ships sailed from its harbour to go to Tarshish (1Ki_10:22).

(2) Hiram’s timber floats landed at its quay (2Ch_2:16).

(3) Ezra’s cedar trees received at its port (Act_3:7).

(4) Jonah embarked at its wharf for Tarshish (Jon_1:3).

2. In apostolic times.

(1) The scene of Peter’s miracle in raising Dorcas.

(2) The place of Peter’s vision concerning Cornelius (Act_10:1). In modern times.

(1) “The landing-place of pilgrims going to Jerusalem for more than a thousand years—from Arculfin the seventh century to his Royal Highness the Prince of Wales in the nineteenth” (J. L. Porter).

(2) The object of many sieges, from the days of Pompey (B.C. 63) to those of Napoleon I.

III. Natural beauty.—“It is,” writes a distinguished traveller, “beautifully situated on a little rounded hill, dipping on the west side into the waves of the Mediterranean, and on the land side encompassed by orchards of orange, lemon, apricot, and other trees, which for luxuriance and beauty are not surpassed in the world.”

Full of Good Works. Good works—

I. Flow from a right principle—the love of God (Joh_14:15-23; Rom_13:10; 1Jn_5:3).

II. Proceed according to a right rule—the word of God, the only rule of faith and practice (2Ti_3:16-17).

III. Tend towards a right end—the glory of God (Rom_14:7-8; Col_3:17-23).

IV. Should be constantly maintained (Tit_3:8).

V. Will certainly be rewarded (Rom_2:7).

The Variety of Gifts bestowed upon the Christian Church. Four characters, exceedingly diverse.

I. Paul, a man singularly gifted, morally and intellectually, with qualities more brilliant than almost ever fell to the lot of man.

II. Peter, full of love, a champion of the truth.

III. Ananias, one of those disciples of the inward life whose vocation is sympathy, and who by a single word, “Brother,” restore light to those that sit in darkness and loneliness.

IV. Dorcas, in a humbler, but not less true sphere of Divine goodness, clothing the poor with her own hands, practically loving and benevolent.—Robertson, of Brighton.

Act_9:36-42. Dorcas and Peter.

I. The character of Dorcas illustrates the amiableness of female piety.

II. The conduct of the widows supplies a beautiful instance of gratitude.

III. The behaviour of Peter exemplifies that promptitude in doing good which ought to characterise Christians.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Act 9:36. Ἔργων, of works) These works, consisting in the making of garments, were estimated at a high value, and recompensed with a great reward.—ἐλεημοσυνῶν, of alms-deeds) Therefore there did not exist at Joppa community of goods.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_9:36. ʼΙόππη, יָפוֹ, now Jaffa, an old, strong, and important commercial city on the Mediterranean, directly south of the plain of Sharon, at this time, after the deposition of Archelaus, belonging to the province of Syria. See Tobler, Topogr. v. Jerus. II. p. 576 ff.; Ruetschi in Herzogs Encykl. VII. p. 4 f.

μαθήτρια] whether virgin, widow, or wife, is undetermined.[251] On this late Greek word (only here in the N. T.), see Wetstein.

Ταβιθά, Aramaic טְבִיתָא, which corresponds to the Hebrew צְבִי (ףָתל), i.e. ΔΟΡΚΆς (Xen. Anab. i. 5. 2; Eur. Bacch. 698; Ael. H. A. xiv. 14), a gazelle (Bochart, Hieroz. I. p. 924 ff., II. p. 304); Buxtorf, Lex. Talm. p. 848. It appears as a female name also in Greek writers (Luc. Meretr. D. 9, Meleag. 61 f.), in Joseph. Bell. iv. 3. 5, and the Rabbins (Lightfoot, ad Matth. p. 39); and the bestowal of this name is explained from the gracefulness of the animal, just as the old Oriental love-songs adorn their descriptions of female loveliness by comparison with gazelles.

καὶ ἐλεημ.] καί: and in particular. Comp. Act_9:41. That Tabitha was a deaconess (Thiersch, Sepp), is not implied in the text; there were probably not yet any such office-bearers at that time.

[251] But probably a widow. To this points πᾶσαι αἱ χῆραι of ver. 39; all the widows of the church, who lamented their dead companion.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 9:36-43 . Tabitha raised from the dead .

Act 9:36 . Ἰόππη , on the spelling, Winer-Schmiedel, p. 56; and below on Act 9:43 . μαθήτρια : only here in N.T.: the word occurs in the Apocryphal Gospel of Peter : Mary Magdalene is described as μ . τοῦ Κυρίου : it is also used by Diod., ii., 52; Diog. Laert., iv., 2; viii., 2. The form μαθητρίς is found in Philo. Ταβιθά , see critical notes. טְבִיתָא , Aramaic, = צְבִי , Hebrew (1) splendour, beauty; (2) Greek Δορκάς , specially prized by the Orientals for its elegance, Son 2:9 , so called from the large bright eyes of the animal ( δέρκομαι ). The name was found as a feminine name amongst both Greek and Jews, see instances in Wetstein ( e.g. , Jos., B. J. , iv., 3, 5), Plumptre, Wendt, seventh edition, sub v. , and more recently Deissmann, Neue Bibelstudien , p. 17. This Greek equivalent (found several times in LXX) may not have been actually borne by Tabitha as a name, for St. Luke may only mean to interpret the Aramaic word for his Gentile readers; but she may have been known by both names. Like Æneas, she may have been an Hellenist. There is nothing to indicate that she should be called a deaconess, nor can we tell from the narrative what was the state of this true Sister of Charity, whether she was a widow, whether married or unmarried (Weiss); see further, “Dorcas,” Hastings’ B.D., and Edersheim, Jewish Social Life , p. 78. On the phrase here see Winer-Schmiedel, p. 232. ἐλεημοσυνῶν in singular, Act 3:2 ; in plural Act 10:2 , as here; “species post genus ut, 41,” Blass, but by the former term also ἀγαθ . ἔργων works of charity may be more especially intended; see Weber, Jüdische Theol. , p. 284 (1897); cf. Sir 20:16 , τὰ ἀγαθά μου (and Act 18:15 ; Tob 12:13 ); “Dorcas” and “Almsgiving,” Hastings’ B.D. ὧν , see on Act 1:1 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Peter declareth evidently by raising up a dead body through the Name of Christ, that he preacheth the glad tidings of life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.

Tabitha . . . Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [MEYER, OLSHAUSEN]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name.

full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 36. Now there was at Joppa] This was a sea-port town on the coast of the Mediterranean Sea, about a day's journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, Jos 19:46. It is at present called Jaffa, and is still a place of considerable note.

A certain disciple named Tabitha] This word is more properly Syriac than Hebrew. [Syriac] tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi, the ט teth being changed for the צ tsaddi. The word [Syriac] tabio, and the feminine [Syriac] tabitho, have the same meaning as the Hebrew צבי tsebi and the Greek δορκας, Dorcas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the tern probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas.

This woman was full of good works] She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

36. There followeth a more famous token of Christ’s power, by how much it is more hard to restore life to a dead body, than to restore health to a man that is sick. But Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ’s disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. And this title teacheth us that Christianity cannot be without doctrine; and that that form of learning is prescribed, that the same Christ may be Master to all. This is the chiefest praise, this is the beginning of holy life, this is the root of all virtues, to have learned of the Son of God the way to live, and the true life. The fruits of good works proceed afterward from faith. By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. The commendation of liberality is great, because, as the Holy Ghost doth witness, it containeth in itself the sum of a godly and perfect life. Now we see what titles Tabitha hath. For religion toward God or faith goeth first; secondly, that she exercised herself in helping the brethren, and specially in relieving the poverty of the poor. For by use it is come to pass, that all that help wherewith the poor, and those which are in misery, are helped, is called ελεημοσυνη. Tabitha is rather a Syrian word than an Hebrew, which Luke did turn into Greek, that we might know that it was not like to the virtues of the holy women, and that she was debased in such a simple name; for Dorcas signifieth a goat; but the holiness of her life did easily wipe away the blot of a name not very seemly.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(36) There was at Joppa. . . .—The Hebrew form of the name, Japho (pronounced Yapho), appears in Jos_19:46, but the English version more commonly gives the better-known Joppa, as in 2Ch_2:16; Ezr_3:7; Jon_1:3). It was famous in Greek legends as the spot where Andromeda had been bound when she was delivered by Perseus (Strabo, xvi., p. 759; Jos. Wars, i. 6, § 2). The town stood on a hill so high that it was said (though this is not in conformity with the fact) that Jerusalem could be seen from its summit. It was the nearest port to that city, and though the harbour was difficult and dangerous of access, was used for the timber that, first under Solomon, and afterwards under Zerubbabel, was brought from Lebanon for the construction of the Temple (1Ki_5:9; 2Ch_2:16; Ezr_3:7). In the history of Jonah it appears as a port from which ships sail to Tarshish and Spain (Jon_1:3). Under the Maccabean rulers the harbour and fortifications were restored (1Ma_4:5; 1Ma_4:34). By Augustus it was given to Herod the Great, and afterwards to Archelaus (Jos. Ant. xv. 7, § 3; xvii. 11, § 4), and on his deposition, became part of the Roman province of Syria. It was at this time and later on notorious as a nest of pirates. Here also we may, as in the case of Lydda (see Note on Act_9:32), see the work of Philip as the probable founder of the Church.

Tabitha, which by interpretation is called Dorcas.—Both the Hebrew and Greek names mean Antelope or Gazelle. The fact that she bore both implies some points of connection both with the Hebrew and Hellenistic sections of the Church. The Greek form occurs, in the curious combination of Juno Dorcas, on one of the inscriptions in the Columbarium of Livia, now in the Capitoline Museum at Rome, as belonging to an Ornatrix of the Empress. Was the disciple of Joppa in any way connected with the slave, whose very function implied skill in needlework? If, as is probable, the Church at Joppa owed its foundation to Philip (see Note on Act_8:40), we may trace in the position which she occupied, in relation to the “widows” of the Church, something of the same prudential wisdom as had been shown in the appointment of the Seven, of whom he had been one.

Full of good works.—The form of the expression may be noticed as characteristic of St. Luke, and his favourite formula for conveying the thought of a quality being possessed in the highest degree possible. So we have “full of leprosy” in Luk_5:12, “full of grace” and “full of faith” in Act_6:5; Act_6:8. (Comp. also Act_13:10; Act_19:28.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

36–43. Dorcas Raised to life. Peter’s stay at Joppa

36. Now there was at Joppa a certain disciple] For an account of Joppa, one of the great seaports on the coast of Palestine, see Dictionary of the Bible.

Dorcas is called a disciple that it may be seen that under the gospel there is no distinction between male and female (Gal_3:28).

named Tabitha, which by interpretation is called Dorcas] Tabitha is the Aramaic form of a Hebrew proper name (2Ki_12:1) which signifies a gazelle (cp. Son_4:5), as does the Greek word Dorcas.

this woman was full of good works, &c.] A favourite form of expression with St Luke. Cp. “Stephen full of faith and power” (Act_6:8); Elymas, “full of all subtilty” (Act_13:10); and the Ephesians “full of wrath” (Act_19:28). The sense is “given up to” or “devoted to.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass in those days,.... While Peter was in those parts, and particularly at Lydda, which was near:

that she was sick and died; fell ill with some disorder, and died of it:

whom, when they had washed; as was the manner of the Jews; and this they did, even though it was on a sabbath day: for so their canon runs (f),

"they do all the necessaries for the dead (on the sabbath), they anoint him, "and they wash him";''

yet that of Maimonides deserves some notice (g);

"it is forbidden to anoint part of the body, as the whole body; but if it is to remove filth, it is lawful; and so it is forbidden to wash part of the body with hot water, but with cold water they may wash his face, his hands, and his feet, but not the whole body.''

This custom still continues, and their usual method is to wash the body with hot water, in which they put dried roses and camomile flowers: likewise, they take an egg, and beat it up in wine, and therewith anoint the head; and this washing and anointing are done by some at the house before the corpse is carried out (as here); but in some places, especially where there is a large number of Jews, all this is done in the burying places; where they have a little house, whither they carry the corpse, and put it on a table, and there wash it; and after washing, put, it into a coffin, and inter it (h): and this has been the custom of other nations, if not of all nations: the custom with the Turks is this (i); the body being laid upon a board, and covered with a linen cloth, one of the ecclesiastical elders washes it with hot water and soap, another being present to hand the water; but they do not suffer others to look on: the body is thrice washed; and the third time they mingle camphire with it; and being washed, it is put into a coffin. And Ludolphus (k) reports of the Abyssines, that their bodies being well washed and perfumed, they wrap them up in garments, and then are put upon a bier, and buried. And this was the practice both of the ancient Grecians and Romans, that as soon as ever anyone was dead, the body was immediately washed and anointed. Thus Creon is said to fetch Jocaste to wash her dead son; and Antigone requests of Creon, that she might wash her brother (l). It has been the custom of some countries to wash their dead bodies in rivers: and some people, in the northern parts, have chose, for this reason, to have their burying places near the banks of rivers, that their dead bodies might be washed in running water: and the Indians, which live at a distance from the river Ganges, will go fifteen or twenty days journey thither, to wash their corpse in it, though then putrefied, and then burn them; yea, they take their sick alive when they think they will die, and put them up to their middle in rivers, that they may die in pure and clear water; and they enjoin a very severe penance on those who omit to bring such as are near death, to a river to be washed (m):

they laid her in an upper chamber. The Ethiopic version reads quite the reverse; "they put her in the lower part of the house": which is not likely. Dr. Lightfoot conjectures that this upper chamber might be the common meeting place of the saints; and that they put her here, that if Peter should work a miracle all might be spectators of it; and certain it is, that the Jewish doctors used to meet in upper rooms, and confer together; See Gill on Mar 2:4, and such there were in Lydda; See Gill on Act 1:13 and such there were in Lydda; Act 9:32.

(f) Misn. Sabbat, c. 23. sect. 5. (g) Hilch. Ebel, c. 5. sect. 4. (h) Buxtorf. Synagog. Jud. c. 49. p. 699, 700. Leo Modena's History of the Rites, &c. of the Jews, par. 5. c. 8. (i) Bobovius de Visitat. Aegrot. p. 18. Georgievitz de Turc. Moribus, p. 36. (k) Hist. Ethiop. l. 3. c. 6. (l) Vid. Kirchmannum de Funeribus Roman. l. 1. c. 7. (m) Sperling de Baptismo Ethnicorum, c. 4. p. 26, 27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.

Ver. 36. Full of good works and alms-deeds] For there are other good works besides almsdeeds, though many Papists, and some as silly, have shrunk up charity to a hand breadth, to giving of alms. Let our works be done in God, Joh 3:21, and for God, 1Co 10:31. Let there be good actions and good aims; and then they shall be the works of God, Joh 6:28.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

At Joppa - This was a seaport town situated on the Mediterranean, in the tribe of Dan, about 30 miles south of Caesarea, and 45 northwest of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbor was poor, it hind considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre 2Ch 2:16, and was used for a similar purpose in the time of Ezra, Ezr 3:7. The present name of the town is Jaffa. It is situated on a promontory jutting out into the sea, rising to the height of about 150 feet above its level, and offering on all sides picturesque and varied prospects. “It owes its existence to the low ledge of rocks which extends into the sea from the extremity of the little cape on which the city stands, and forms a small harbor. Insignificant as it is, and insecure, yet there being no other on all this coast, it was sufficient to cause a city to spring up around it even in the earliest times, and to sustain its life through numberless changes of dynasties, races, and religions down to the present hour. It was, in fact, the only harbor of any notoriety possessed by the Jews throughout the greater part of their national existence. To it the timber for both the temples of Jerusalem was brought from Lebanon, and no doubt a lucrative trade in cedar and pine was always carried on through it with the nations who had possession of the forests of Lebanon. Through it also nearly all the foreign commerce of the Jews was conducted until the artificial port of Caesarea was built by Herod. Here Jonah came to find a ship in which to flee from the presence of the Lord, and from it he sailed for Tarshish.

“Twenty-five years ago the inhabitants of city and gardens were about 6000; now there must be 15,000 at least, and commerce has increased at even a greater ratio. Several sources of prosperity account for the existence and rapid increase of Jaffa. It is the natural landing-place of pilgrims to Jerusalem, both Christians and Jews, and they have created a considerable trade. The Holy City itself has also been constantly rising in importance during the present generation. Then there are extensive soap factories, not only here, but in Ramleh, Lydd, Nablus, and Jerusalem, much of which is exported from this port to all the cities along the coast, to Egypt, and even to Asia Minor through Tarsus. The fruit trade from Jaffa is likewise quite considerable, and lately there have been large shipments of grain to Europe. Add to this that silk is now being cultivated extensively along the river ‘Aujeh, and in the gardens about the city, and the present prosperity of Jaffa is fully explained.

“Jaffa is celebrated in modern times for her gardens and orchards of delicious fruit more than for anything else. They are very extensive, flourishing, and profitable, but their very existence depends upon the fact that water to any amount can be procured in every garden, and at a moderate depth. The entire plain seems to cover a river of vast breadth, percolating through the sand en route to the sea. A thousand Persian wheels working night and day produce no sensible diminution, and this exhaustible source of wealth underlies the whole territory of the Philistines down to Gaza at least, and probably much further south.

“The fruits of Jaffa are the same as those of Sidon, but with certain variations in their character. Sidon has the best bananas, Jaffa furnishes the best pomegranates. The oranges of Sidon are more juicy and of a richer flavor than those of Jaffa; hut the latter hang on the trees much later, and will bear to be shipped to distant regions. They are therefore more valuable to the producer. It is here only that you see in perfection fragrant blossoms encircling golden fruit. In March and April these Jaffa gardens are indeed enchanting. The air is overloaded with the mingled spicery of orange, lemon, apple, apricot, quince, plum, and china trees in blossom. The people then frequent the groves, sit on mats beneath their grateful shade, sip coffee, smoke the argela, sing, converse, or sleep, as best suits their individual idiosyncrasies, until evening, when they slowly return to their homes in the city. To us of the restless West, this way of making kaif soon wearies by its slumberous monotony, but it is Elysium to the Arabs.

“I have been strolling along the streets, or rather street of Jaffa, for there seems to be but one, and a more crowded thoroughfare I never saw. I had to force my way through the motley crowd of busy citizens, wild Arabs, foreign pilgrims, camels, mules, horses, and donkeys. Then what a strange rabble outside the gate, noisy, quarrelsome, ragged, and filthy! Many are blind, or at least have some painful defect about their eyes, and some are leprous. The peasants hereabout must be very poor, to judge by their rags and squalid appearance. I was reminded of Dorcas and the widows around Peter exhibiting the coats and garments which that benevolent lady had made, and I devoutly hoped she might be raised again, at least in spirit, for there is need of a dozen Dorcas societies in Jaffa at the present time. “The Land and the Book” (Thomson), vol. 2, pp. 271-281.

Tabitha - This word is properly Syriac, and means literally the “gazelle” or “antelope.” The name became an appellation of a female, probably on account of the beauty of its form. “It is not unusual in the East to give the names of beautiful animals to young women” (Clark). Compare Son 2:9; Son 4:5.

Dorcas - A Greek word signifying the same as Tabitha. Our word “doe” or “roe” answers to it in signification.

Full of good works - Distinguished for good works. Compare 1Ti 2:10; Tit 2:7.

And almsdeeds - Acts of kindness to the poor.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Tabitha, in Syriac, means the same as Dorcas in Greek, that is, a wild goat. (Bible de Vence) --- See here the powerful effects of good works, and alms-deeds; they reach even to the next life. (Bristow) --- Hence that of the wise man, alms free from death.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Joppa, a post town: see Act 10:5. These circumstances of places and persons are set down to evidence the certainty of the history.

Tabitha, according to the Syriac dialect, then in use amongst the Jews, and Dorcas, as she was called amongst the Greeks; it being common for the same person to have two names, one Hebrew and the other Greek, as Thomas, who was called Didymus, and Cephas, who was called Peter.

Full of good works; she was rich in good works, which are the best riches, last longest, and go farthest.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

36. Tabitha—Signifying gazelle; alluding, as Baumgarten thinks, to her personal beauty. “The gazelle,” says Lechler, “in the Greek, Dorcas, is distinguished for its slender and beautiful form, its graceful movements, and its soft but brilliant eyes; it is frequently introduced by the Hebrew and other Oriental nations as an image of female loveliness, and the name was often employed as a proper name in the case of females.” (2Ki_12:1; 1Ch_8:9.) Probably this maiden was addressed in Hebrew by the one name, and in Greek by the other.

Full of good deeds—They were not only issuing from her hands; but her heart, soul, and nature, inspired by the power of Christian love, were full of them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Joppa; now Jaffa, the ancient seaport of Jerusalem. (2Ch_2:16) It was in the tribe of Dan. (Jos_19:46) A certain disciple; a female disciple, as the word means; maqhtria only occurs here in the New Testament and rarely elsewhere. Tabitha; the Aramean form of the Hebrew ybix, a gazelle, or in Greek Dorcas. The beauty and grace of the gazelle made it an appropriate name for a woman. Some have thought, with probability, that she was a deaconess of the Church. The thirty-eighth verse shows that there was already a Church at Joppa About half the population of seven thousand are said to be still Christians. Compare the qualifications of a widow as set forth by St Paul. (1Ti_5:10) The phrase, good works, is quite Pauline (Eph_2:10; Col_1:10; Tit_2:7; 1Ti_2:10) Almsdeeds. The word alms (from ejlehmosunh) is one of those Greek words which has been domiciled in the English language through the Church. So bishop, priest, deacon, Kurie ejlehton, trisagion, stole, Paschal, Litany, Liturgy, and many others.

Vers. 36-43. The raising of Dorcas.

The contrast between the ancient and modern world, changing somewhat the relation of almsdeeds to the rest of Christian life; but the poor always with us. The special province of woman in the Church. The individuality of the charity, not a society, but Dorcas the woman.

I FAITH WORKING BY LOVE.

1. Show that Dorcas was not a mere philanthropic worker, but a true believer.

2. The disciples at once sent for Peter, believing that he represented a Divine power at work, hoping that something might be accomplished, at all events believing that the Spirit of the Lord would cast out the gloom of their sorrow.

3. It was an atmosphere of true faith in which such a miracle could be wrought.

4. The character and work of Dorcas typical of the influence of Christianity in the world; distinguishing it from all other religions; caring for the weak, lifting up women, sanctifying sorrow.

II THE THRESHOLD OF THE GENTILE WORLD. Peter many days-at Joppa. A place where a vast and mingled population. The raising of the dead a great sign both to the world and to Peter himself. The loving character of the new doctrine set forth; a special appeal to the heathen. The rapid spread of the gospel an immense encouragement and elevation of the apostle"s mind. All preparing him for the revelation about to be made. Peter and Dorcas hand-in-hand at the gate of the Gentiles, full of significance. We shall lay hold of the outlying masses of the population by Dorcas-like activity. Women will wonderfully help in the spread of Christianity. The true power of Christ is that which ministers. R.

Vers. 36-43. The emphatic mark of Divine approbation which Christianity puts upon womanly kindness, in what may seem a humble sphere, and upon genuinely felt gratitude for it.

The narrative is the more interesting as being the first subsequent to the Ascension, and among the Acts of the Apostles, which brings the deeds, the character, and the fame of a Christian woman into prominence. The share that Christianity has contributed in honoring women, and in raising them to occupy their own proper place, has been often acknowledged. Omitting what Christ"s own word and deed helped to this end, the narrative now before us may be said to be the beginning of a long stream of illustration of it. Let us notice

I THE DECISIVE MARK OF RESPECT HERE PUT ON HUMBLE BUT PRACTICAL FEMININE GOODNESS. The mark, in few words, consisted in a miracle wrought to restore to life a woman "full of good works and almsdeeds," who was cut off in the midst of her usefulness. But what are the things that may be remarked in more detail of this miracle?

1. It was wrought, not for an ease of long suffering, or for some agonized form of suffering that might necessarily touch any heart with a deep compassion.

2. It was not wrought to restore to the service of this world one who had already largely figured in its high places. It is not position, wealth, great natural power and endowment, distinguished character, philanthropy of renown, nor even great learning, that is the object of honour. We do not at all take the idea that the heaven will fall if this gap which death has made be not somehow or other rapidly filled up.

3. It was not touching youth, fashion, beauty, accomplishment, nor oven the mourned mother of a family that dethroned queen of the domestic heaven, whose vacant throne dashes dismay into so many true hearts, and fills all the house with darkness and a sense of desertion. It was no such pensive, pathetic, importunate, natural sadness that begged the mercy of miracle.

4. The object of the miracle was a woman, "full of good works and almsdeeds. " We are kept a brief while in suspense as to the nature of her "good works," but are at once apprised that her alms" are not almsgivings, but "almsdeeds." So it is not an instance of a wealthy woman lamented from a very superficial sorrow of survivors. And then it proves that her "good works" (though we are not by any means constrained to suppose that they were literally all comprehended under this description) were such as to be sufficiently typified by the humble handiwork of scissors and needle and thimble, "coats and garments," and these, not for the "rising generation" and the hope of the nation," but forsooth for "widows." Yet it is such a person and such a woman who is restored to life, and no doubt to the humble but beneficent round of such a life again. And to this woman alone of women is given the space in all Scripture to tell the record in full of miraculous restoring of life. These are some of her ever-memorable characteristics.

(1) She worked, and was known for working, rather than for anything else.

(2) She worked "abundantly," perhaps "more than they all." She worked so abundantly that she is described as full of good works.

(3) Her works aimed at one thing being useful works, and they succeeded in attaining that at which they aimed. They succeeded because they were practical and not merely theoretical, practicable and not Utopian.

(4) She worked humbly and for the humble, and remembered the spirit of the proverb that bids not be so wasteful of what we have or what we are as to "cast our pearls before swine." What waste there is in a world already poor, because that with labor and with material the right thing is not wrought nor offered to the right person! Yet Jesus taught his disciples against even this sort of error, when he told them to go and preach in other places when the people would not hear them where they were. He would not have any of us waste our time and his precious Word-seed, nor eat our heart in one place, when we might be enlarging it in another.

(5) She did what came first to do first to her own ability, first to her own means, first to the want that was nearest to her in place and nearest to her in feminine alliance, first to the suggestion of Providence, instead of first to the idle swellings of an ambitious heart within. And how often did God smile on that woman"s work, and Jesus own it, whose Spirit had first quickened the heart from which all came! But now, even now already, had come a day ripe for manifestation. There is to be a glorious "demonstration of the Spirit and of power." She who had loved so well and been beloved so well, snatched a day from sight and life, is restored to sight and life, still awhile longer to bless and be "blessed.

II THE DECISIVE MARKS OF RESPECT HERE PUT ON SIMPLE GRATITUDE, THOUGH IT WERE BUT GRATITUDE TO A FELLOW-BEING. The miracle, humanly speaking, owed its working to the deep feeling, so genuine and so earnest, which pervaded all who had known Dorcas. The feeling was the right kind of feeling, not wastefully overwhelming, but quickening to thought and action. Perhaps the illness was sharp and short. She is dead before they know how dangerously ill she is. But "the disciples" have their memory about them. They remember that they have heard of Peter at Lydda and of what he has been doing there for Aeneas. It is eight miles off, but some of them soon clear the ground. And Peter does not feel affronted at being begged not to delay. " And he comes and sees how grieved all were. Evidently it little entered into the mind of the many that it was a case for a miracle of restoring to life. But love and gratitude and grief, without "anticipation of favors to come," made the widows come with their impromptu exhibition of garments, and with their grateful reminiscences uttered forth. Well, that Peter was on the. spot was the result of a real feeling and gratitude; and come, he does not find himself come to a dead or a dead-alive Church and congregation. Far otherwise; and it was the very crisis and point of the occasion. Peter couldn"t help but recall the dear Master"s words and action, so far as they were apropos to the occasion and it was only in a degree that they were apropos to this occasion make ye this ado and weep? the woman (Mar_5:39) But no, he says no more at present, but he does just the same thing as Jesus did; he puts them all out, and goes and prays, and pleads and wins his instructions and his force alone. If dying should be a quiet scene, nor harsh sound of earthly life disturb its solemn experiences, who knows what the coming to life may be, and what it may require, and what may best suit it? Ah! perhaps in reality, not in merely the recovered life of this present, but in the real, perhaps there the waking life may open its eye to see "Jesus only" (as it was once on the Transfiguration Mount), and its ear to hear in newborn exquisite sense the whispering of Jesus. And that will ask peace and silence and the banishment of early life, its crowd of sight and of sound. But as the Lord appeared to Zacharias in the holy place, while the expectant people were shut without, so did the mighty Lord appear to Peter in that holy chamber, and from the upper chamber of death didn"t it become the antechamber of heavenly life indeed? And all this was condescending honor put upon human gratitude. It entered into "the ears of the Lord God of sabaoth," and he descended with power to reward it.

III THE DECISIVE MARKS OF HEAVEN"S MOST KINDLY SYMPATHY WITH HUMAN LIFE-WANTS. The scene would seem almost unmatched in Scripture, in just this one respect. Here is no question of love direct to God, to Christ, to their work on earth as such. But it is an occasion of innocent feeling, yet earth"s sort of feeling; innocent excitement, yet caused, not by the loss of a great spiritual benefactor like the Master or like Stephen, but by the loss of a kindly, good-hearted, and most homely and neighborly benefactor. Yet the power of the Divine Spirit owns it. And as Jesus in the days of his flesh condescended to the genial atmosphere of the marriage feast, and made them yet more wine there, so does he in his perhaps yet mightier power, but certainly mightier majesty and glory, condescend to the sympathies and regrets of this widow group and disciples" gathering. He reminds us surely of his constant, gentle, faithful care for us. "What we shall eat, and what we shall drink, and wherewithal we shall be clothed, he shows us that he has not forgotten his early words hereupon, nor those other words, in which he has taught us that he will accept our works for his "little ones," and for his poor and needy ones, as works done personally to himself. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Tabitha, which is by interpretation Dorcas - She was probably a Hellenist Jew, known among the Hebrews by the Syriac name Tabitha, while the Greeks called her in their own language, Dorcas. They are both words of the same import, and signify a roe or fawn.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Dorcas

i.e. gazelle.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The miracle at Joppa:

v. 36. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas; this woman was full of good works and alms-deeds which she did.

v. 37. And it came to pass in those days that she was sick and died; whom when they had washed, they laid her in an upper chamber.

v. 38. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.

v. 39. Then Peter arose and went with them. When he was come, they brought him into the upper chamber; and all the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them.

v. 40. But Peter put them all forth, and kneeled down, and prayed; and, turning him to the body, said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up.

v. 41. And he gave her his hand, and lifted her up, and, when he had called the saints and widows, presented her alive.

v. 42. And it was known throughout all Joppa; and many believed in the Lord.

v. 43. And it came to pass that he tarried many days in Joppa with one Simon, a tanner.

Peter may well have stayed at Lydda for some time, confirming the disciples and establishing the congregation. But he was suddenly called away to a house of mourning in Joppa, the seaport of Jerusalem. In this city there was a woman disciple, whose Aramaic name was Tabitha (splendor, beauty), given by Luke in the Greek form Dorcas (doe). She may have been known by both names. The preaching of the Gospel, probably through the efforts of Philip, who traveled through this country, chap. 8:40, had had a wonderful effect in the case of this woman. She was full of, she abounded in, good works and in deeds of mercy, in the giving of alms which she practiced. She gave evidence of the power of the Gospel which lived in her heart, with the love toward Christ and her neighbor breaking forth at all times. But this good woman, about this time, took sick and died, and the people that had witnessed and enjoyed her goodness made the first preparations for her burial by washing her and laying her out in the upper room of the house. Meanwhile it had occurred to some friend that Peter, according to the general report, was in Lydda, and the disciples of Joppa resolved to dispatch two men to him with the earnest entreaty: Do not delay to come to us. The urgency of the matter should be emphasized. Whether the disciples had any definite plan as to the probable bringing back of Dorcas to life, or whether they simply wished the presence of Peter to comfort them in their sorrow, is not stated. At any rate, Peter lost no time in accompanying them, and they had about three hours’ time to discuss the situation with him as they traveled back to Joppa. Upon Peter’s arrival they immediately took him up to the upper room where the deceased sister lay. If anything was to be done, hurry was imperatively demanded, since the climate makes a speedy burial necessary. As is usual upon such occasions, all the widows that had received any kindness at the hands of Dorcas, crowded around Peter, bitterly weeping and exhibiting to him the undergarments, or gowns, and the mantles that Dorcas had made while she was still alive with them. Such works of charity, though usually hidden before the eyes of men, are valued highly in the sight of God. The simple works of Christian service, done in all simplicity of heart, the care of the household, sewing, mending, cooking, and the little helps shown to neighbors, if done for the love of Christ, are recorded with God for a reward of merit in His day. Peter, first of all, removed all these people from the room; he wanted to be all alone in prayer with his heavenly Father and with his Lord Jesus Christ. Throwing himself upon his knees, he laid the matter before God in prayer, and then, turning to the dead body, commanded: "Tabitha, arise!" And by the power of the Lord the miracle was performed. The woman that had been dead opened her eyes and, seeing Peter, sat up. And he, assisting her to her feet, called the members of the congregation and especially the widows that were so deeply grieved, and presented her alive. Jesus Christ, the Prince of Life, that had returned Aeneas to perfect health, called also this woman back to life, in order that she might continue her works of mercy in their behalf. Life and death of all Christians is in the hands of their Lord. The miracle was soon spread forth throughout the city, and many believed on the Lord. The power necessary to bring a dead person back to life impressed them, and the Gospel won their hearts for Jesus. And Peter stayed in Joppa for some time, his presence at this time being especially fortunate. A man by the name of Simon, a tanner by trade, was his host. The trade was commonly detested by the Jews, but Peter was rapidly learning to discard the old prejudices and serve all men, become all things to all men.

Summary

Saul, on his way to Damascus to persecute the disciples, is concerted by an appearance of the Lord, and begins his work of testifying for Jesus, while Peter, in the course of his missionary journeys, heals a paralytic at Lydda and brings a dead woman back to life at Joppa.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

This chapter concludes with a relation of a second miracle wrought by St. Peter at Joppa, in raising dead Dorcus to life.

Where note, 1. The person upon whom this miracle was wrought, Dorcas, a woman rich in good works, full of alms-deeds; yet neither her piety towards God, nor her liberality to the poor could preserve her either from death or from diseases.

A dear disciple may be diseased, and die; Behold he whom thou lovest is sick, Joh 11:3 yea, and dead too. Strength of grace, and dearness of respect, even from Christ himself, cannot prevail against diseases. Good Dorcas here lies dead, with her body washed not only to fit her for burial, but especially to shew their hope of the resurrection.

Note, 2. The doleful lamentation made by widows for the loss of this good woman, who used to clothe the naked with the labour of her hands: She did not spend her time in making rich apparel for herself, but in making garments for the poor; and it seems she had good store of them ready made by her for the poor’s use, as their necessities did require; They shewed the coats and garments which Dorcas had made; the undoubted tokens and evidences of saints that can remain in honour of them when departed, are acts of piety towards God and of charity to the poor.

Note, 3. The manner of St. Peter’s working this miracle.

1. He puts them all out of the room where the dead lay; partly to prevent interruption in the exercises of prayer, which he was now about to perform.

2. He kneeled down; which recommends to us that reverential posture in our prayers to the great God of kneeling before him.

3. He prayed; thereby owning and acknowledging, that the power of raising her was from God, not from himself.

Note, lastly, The effect of this miracle: Many believed in the Lord: She was raised more for the good of others than her own; for her restoring to natural life was the occasion of raising many to a life of faith; Upon the sight of this famous miracle performed by St. Peter, many believed in the Lord.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

36-42. From the midst of these happy and peaceful triumphs of the truth, Peter was suddenly called away to Joppa. The circumstances which led to this event are this related to Luke: (36) " Now, in Joppa, there was a certain disciple named Tabitha, which, translated, is Dorcas. This woman was full of good works and alms which she did. (37) And it came to pass, in those days, that she took sick and died. They washed her, and laid her in an upper room. (38) And Lydda being near to Joppa, the disciples, hearing that Peter was in that place, sent two men to him, entreating him not to delay to come to them. (39) Then Peter arose and went with them. When he arrived, they led him up into the upper room, and all the widows stood by him, weeping, and showing the tunics and mantles which Dorcas made while she was with them. (40) But Peter put them all out, and kneeled down and prayed: and, turning to the body, he said, Tabitha, arise. She opened her eyes; and, seeing Peter, she sat up. (41) Giving her his hand, he caused her to stand up; and, having called the saints and widows, he presented her alive. (42) It became known throughout all Joppa, and many believed in the Lord. "

Nothing could be more graphic and simple than this narration, or more touching than the incident itself. Amid the array of solemn and stately events which are moving before us, it is dropped in, like a flower in the forest. It opens a vista through the larger events of history, and lets in light upon the social sorrows of the early saints, awakening a closer sympathy between our hearts and theirs. We see here enacted among them scenes with which we are familiar, when one who has been noted for good works sickens and dies: the same anxiety felt by all; the same desire for the presence of him who had been their religious counselor; the same company of weeping sisters, and brethren standing by in mournful silence. As each good deed of the departed is recounted by some sobbing voice, and the garments "which she made while she was with us," to clothe the poor, are held up to view, how the eyes gush! how the heart swells! These are sacred hours. The labors of a whole life of piety are pouring their rich influence, unresisted, into softened hearts. How blessed are the dead who die in the Lord! They rest from their labors, but their works do follow them, still working while they are at rest. When Peter came into the company of weeping disciples, he seems to stand once more beside his master, as once he and all who were with him wept with Mary and Martha over the tomb of Lazarus. But he remembers that his compassionate master is now in heaven. With deep solemnity, he motions the mourners all aside. He is left alone with the dead, and the company without have hushed their sobs into silent suspense. He kneels down and prays. How the heart turns to God beside the bed of death! How fervent our prayers are then! The prayer of faith is heard. The eyes of the dead are opened, and the faith and hope which glowed in them ere they were closed are in them now. She sees the loved apostle, and rises to a sitting posture. He takes her by the hand, raises her to the feet, and calls in her friends. Who can describe the scene, when brothers and sisters in the flesh and in the Lord, wild with conflicting emotions, rushed in to greet the loved one recovered from the dead! And if that is indescribable, what shall we say or think of that scene when all the sainted dead shall rise in glory, and greet each there on the shores of life? May Christ our Savior help us to that day! We have no Peter now, to wake up our sleeping sisters, and give them back to us; but we do not regret it, for we remember that Dorcas had to die again, and we would not wish to weep again, as we have wept over the dying bed, and the fresh sods of the silent grave. We would rather let them sleep on in the arms of Jesus, till both we and they shall rise to die no more.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

36. There was at Joppa. The seaport of Jerusalem from the times of David to the present day, situated in a fertile plain now celebrated for its fine oranges, of which vast quantities are shipped from the port. Here named as the home of Tabitha, or Dorcas in the Greek (meaning “gazelle”), a saintly Christian noted for her deeds of love.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Luke continues the story with a new event about Peter.

General Information:

These verses give background information about the woman named Tabitha. (See: Background Information)

Now there was

This introduces a new part in the story. (See: Introduction of a New Event)

Tabitha, which is translated as "Dorcas."

Tabitha is her name in the Aramaic language, and Dorcas is her name in the Greek language. Both names mean "gazelle." AT: "Her name in the Greek language was Dorcas" (See: How to Translate Names)

full of good works

"doing many good things"

It came about in those days

This refers to the time when Peter was in Joppa. This can be stated. AT: "It came about while Peter was nearby" (See: Assumed Knowledge and Implicit Information)

washed her

This was washing to prepare for her burial.

they laid her in an upper room

This was a temporary display of the body during the funeral process.

translationWords

Joppa

disciple

mercy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

36–43. DORCAS RAISED TO LIFE. PETER’S STAY AT JOPPA

36. ἐν Ἰόππῃ, in Joppa. The seaport town on the coast of Palestine almost directly west from Jerusalem. For its history, see Dict. of the Bible.

μαθήτρια, a (female) disciple. The word is only found here in N.T. and is rare in other Greek authors. It is probably used to shew that under the Gospel there is no distinction between male and female (Gal 3:28), all alike are disciples.

Ταβιθά, Tabitha. This is the Aramaic form of a Hebrew word (found 2Sa 1:19) which signifies a gazelle, which is also the meaning of the Greek Δορκάς.

πλήρης ἀγαθῶν ἔργων, full of good works. A favourite form of expression with St Luke. Cp. ‘Stephen full of faith and power’ (Act 6:8); Elymas, ‘full of all subtilty’ (Act 13:10); and the Ephesians ‘full of wrath’ (Act 19:28). The sense is ‘given up to’ or devoted to.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

36-43.] Raising of Tabitha from the dead.

36. ἐν Ἰόππῃ] Joppa was a very ancient Philistian city, on the frontier of Dan, but not belonging to that tribe, Jos 19:46; on the coast (ch. 10:6), with a celebrated but not very secure harbour (Jos. B. J. iii. 9. 3: see 2Ch 2:16; Ezr 3:7; Jon 1:3; Jon_1 Macc. 14:5; 2 Macc. 12:3),—situated in a plain (1 Macc. 10:75-77) near Lydda (ver. 38), at the end of the mountain road connecting Jerusalem with the sea. The Maccabean generals, Jonathan and Simon, took it from the Syrians and fortified it (1 Macc. 10:74-76; 14:5, 34. Jos. Antt. xiii. 9. 2). Pompey joined it to the province of Syria (Antt. xiv. 4. 4), but Cæsar restored it to Hyrcanus (xiv. 10. 6), and it afterwards formed part of the kingdom ot Herod (xv. 7. 3) and of Archelaus (xvii. 11. 4), after whose deposition it reverted to the province of Syria, to which it belonged at the time of our narrative. It was destroyed by C. Cestius (Jos. B. J. ii. 18.10); but rebuilt, and became a nest of Jewish pirates (Strabo, xvi. 759), in consequence of which Vespasian levelled it with the ground, and built a fort there (B. J. iii. 9. 3, 4), which soon became the nucleus of a new town. It is now called Jaffa (Ἰάφα, Anna Comnena, Alex. ii. p. 328), and has about 7000 inhabitants, half of whom are Christians. (Winer, Realw.)

Ταβιθά] טְבִיתָא, in Aramaic, answering to צְבִי Heb., δορκάς (Æl. Hist. An. xiv. 14), a gazelle. It appears also in the Rabbinical books as a female name (Lightf.): the gazelle being in the East a favourite type of beauty. See Son 2:9, Son 2:17; Son 4:5; Son 7:3. Lightf. remarks, that she was probably a Hellenist, and thus was known by both names.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Disciple [μαθητρια] . A feminine form, only here in New Testament. Tabitha - Dorcas. The latter word being the Greek equivalent of the former, which is Aramaic, and meaning gazelle, which in the East was a favorite type of beauty. See Son 2:9, 17; Son 4:5; Son 7:3. It was customary at this time for the Jews to have two names, one Hebrew and the other Greek or Latin; and this would especially be the case in a seaport like Joppa, which was both a Gentile and a Jewish town. She may have been known by both names.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.