Acts 9:39

Act 9:39-41. Then Peter arose and went with them — Doubtless God inclined him so to do, intending to work an extraordinary miracle by him, for the manifestation of his truth and glory. And when he was come — To Tabitha’s house; they brought him into the upper chamber — Where she was laid out. And all the widows — Who had been relieved by her benevolence; stood by him weeping, showing the coats, &c. — Here was no need of mourning women to be hired: the death of this woman was a common loss; these coats were made by her in her life-time, to clothe the poor and naked therewith. But Peter put them all forth — That he might with the more freedom pour out his soul before God in prayer on this occasion, and not be disturbed with their mournful lamentations. And he kneeled down and prayed — In his healing Eneas there was an implicit prayer; but in this greater work he addressed himself to God in solemn prayer, as Christ did 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 kneeled down when he offered it. And then rising, and turning to the body, he said — As with the voice of authority, in the name and presence of his great Lord, the Sovereign of life and death; Tabitha, arise — Words which were immediately accompanied with a divine power, so that she opened her eyes, and seeing Peter, sat up — Showing that she was really and truly alive. And when he had called the saints and widows — Who were all in sorrow for her death, and were near the chamber, waiting impatiently for the event; he presented her alive — And in perfect health, as all were that were miraculously cured. Who can imagine the surprise of Dorcas, when called back to life? or of her friends, when they saw her alive? For the sake of themselves, and the poor, there was cause of rejoicing; and much more for such a confirmation of the gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but, doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

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

Act 9:39. Συνῆλθεν αὐτοῖς, came with them) An indication of his humility. Comp. Act 9:43.—μετʼ αὐτῶν οὖσα, when she was with them) i.e. before she died.

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

Act_9:39. The widows, the recipients of the ἀγαθῶν ἔργ. κ. ἐλεημοσ., Act_9:36, exhibit to Peter the under and upper garments, which they wore[252] as gifts of the deceased, who herself, according to the old custom among women, had made them,the eloquent utterance of just and deep sorrow, and of warm desire that the apostolic power might here become savingly operative; but, according to Zeller, a display calculated for effect.

ἡ Δορκάς] The proper name expressed in Greek is, as the more attractive for non-Jewish readers, and perhaps also as being used along with the Hebrew name in the city itself, here repeated, and is therefore not, with Wassenberg, to be suspected.

[252] Observe the middle ἐπιδεικν. (only here in the N. T.), they exhibited on them selves. There lay a certain self-consciousness, yea, a grateful ostentation, in their being able to show the pledges of her beneficence. See on the distinction between the active and middle of ἐπιδεικν., Kühner, ad Xen. Mem. ii. 1. 21. Comp. also Ast, Lex. Plat. I. p. 772.

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 9:39 . It is not said that they sent for St. Peter to work a miracle, but his near presence at Lydda would naturally make them turn to him in a time of sorrow. παραγενόμενον : a characteristic Lucan expression (Weiss), see above Act 5:21 . τὸ ὑπερ .: here the article would naturally be used on referring to the chamber, cf. Act 9:37 , in which the body lay. αἱχῆραι : they may have been the poor of the Church, Act 6:1 , whom Dorcas had befriended, or those who had been associated with her in good works (see also Plumptre’s suggestive note). In connection with St. Luke’s marked sympathy with women, we may note that the word χήρα is used by him no less than nine times in his Gospel, three in Acts. κλαίουσαι , cf. Luk 7:13 ; Luk 8:52 , Hamburger, u. s. (Act 9:37 ). ἐπιδεικ .: only here in middle voice, perhaps as pointing to the garments which they were themselves wearing (so Blass, Wendt, Felten, Grimm-Thayer), which Dorcas had given them. χιτῶνας : “coats,” close-fitting undergarments; the word was used in classical Greek of men and women, more perhaps like a dressing-gown or cassock; “Coat,” “Dress,” Hastings’ B.D. ἱμάτια , the long flowing outer robes. ὅσα : “all which,” i.e. , so many (Blass, Page, Hackett, Knabenbauer); see reading in [233] (Blass), critical notes. ἐποίει : imperfect as denoting her customary mode of action.

[233] R(omana), in Blass, a first rough copy of St. Luke.

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

all the widows--whom she had clad or fed.

stood by him weeping, and showing the coats and garments which Dorcas had made--that is, (as the tense implies), showing these as specimens only of what she was in the habit of making.

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 39. Showing the coats and garments] χιτωνας και ιματια, the outer and inner garments. These, it appears, she had made for the poor, and more particularly for poor widows, in whose behalf she had incessantly laboured.

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

39. And Peter arose. It is doubtful whether the messengers declared to Peter the (matter and) cause why they fet [sent for] him; yet it is more like to be true, that they requested him absolutely that he would come to work a miracle. But there ariseth another question, whether he knew God’s purpose or not? First, if he should mistrust the success, he should go with them unadvisedly? I answer, although he did not yet know what the Lord would do, yet can he not be blamed for yielding to the request of the brethren. Also, there were other reasons why he should come; to wit, to mitigate their sorrow; to strengthen them with godly exhortations, lest they should faint, being discouraged with the death of one woman; to establish the Church, which was as yet tender, and but as it were an infant. Lastly, this one thing ought to have been sufficient for him, because in refusing he should have been thought proudly to despise his brethren, notwithstanding we must know this also, that so often as the Lord determined to work some miracle by his apostles, he did always direct them by the secret motion of the Spirit. I do not doubt but that although Peter were not yet certain of the life of Tabitha, yet did he undoubtedly perceive that God was his guide and conductor in that journey, so that he addressed himself to go not unadvisedly, though being uncertain of the event.

All the widows. Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life. There were also other ends. For seeing she liveth two lives, those virtues which Luke commended before are adorned in her person, but the chief end is, that the glory of Christ may be set forth. For God could have kept her alive longer; neither doth he change his purpose, as being moved with repentance when he doth restore her to life again, but because many of the disciples were weak and novices, who had need of confirmation, God declareth by the second life of Tabitha, that his Son is author of life. Therefore God did respect the poor and widows in such sort, that, by relieving their poverty, he established in their minds the faith of his gospel; for in this miracle he gave ample matter of profiting.

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.

(39) All the widows stood by him weeping.—We have apparently the same organisation of charity as that which prevailed in the Church at Jerusalem. The “widows” of the Church were the object of a special provision. (See Note on Act_6:1.) The “coats,” were the close-fitting tunics worn next the body, the “garments” the looser outer cloaks that were worn over them. (See Note on Mat_5:40.) These were now exhibited by those who were mourning over the loss of their benefactress. It is probable that the garments were for the use of men and boys, as well as women, and that the “widows” had been fellow-workers with her in making them. She was, as it were, at the head of a Sisterhood of Mercy.

Which Dorcas made.—More accurately, used to make.

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

39. Then [And] Peter arose and went with them] We may be sure that the Apostle knew, by the Spirit, that it would please God to do something for the help of the distress at Joppa, when he set out with the messengers.

and all the widows stood by him weeping] These were the women who, with the dead Dorcas, had been busy in the good works to which they were all devoted. The petition of such a company was sure to have power with the Apostle, and their action shews how they place the good deeds of her whom they had lost far above their own.

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.

But Peter put them all forth,.... As he had seen his Lord and Master do, when he raised the daughter of Jairus from the dead, Luk 8:54

and kneeled down and prayed; it may be, as yet, he had not the mind of God in this matter, and therefore betook himself to prayer, in which he chose to be private and alone:

and turning him to the body; the corpse of Dorcas, after he had prayed, and was well assured that the power of Christ would be exerted in raising of it:

said, Tabitha, arise; which words were spoken in the name and faith of Christ, and were all one as, if Christ himself had spoken them; for to his power, and not to the apostles, is the following miracle to be ascribed: and she opened her eyes; which, upon her death, had been closed by her friends; and perhaps the napkin was not yet bound about her face: or if it was, she must remove it ere she could open her eyes and see Peter:

and when she saw Peter; whom she might know:

she sat up; upon the bed or bier on which she lay.

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

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 shewing the coats and garments which Dorcas made, while she was with them.

Ver. 39. They brought him] Love is officious, and thinks not too much of any labour.

And showing him the coats and garments] A worthy employment for a wealthy woman. The like is reported of Queen Anne Boleyn. And I knew a very gracious matron (one mistress Alice Smith of Stratford-upon-Avon) that found herself thus usually busied; being one of those few that both lived and died with honour.

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.

Then Peter arose - See the notes on Luk 15:18.

And all the widows - Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude, by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself.

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

Greek: Chiton was the under garment, Greek: Imation the upper.

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).

It was strange that Peter should be sent for, or that he should go on such an account, viz. to raise one that was dead; but God, who had ordered this miracle for the manifestation of his truth and glory, so wrought in their hearts, that they did this out of faith; though if others should think to imitate it, it would be but presumption.

Weeping; here needed no mourning women to be hired; the death of this good woman was acommon loss: these coats were made by Dorcas in her lifetime, to clothe the poor and naked with.

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

39. Widows—Many, as if some war or desolation had slain many husbands.

Coats and garments—The Gazelle seems to have been unmarried, for no husband weeps for her or is named; she seems to have been not poor, as she was not compelled to be industrious for her own sake. But if wealthy, she was neither too indolent to work, nor too proud to work for the poor. The coats and garments may some of them have been upon the persons showing these, others laid up for bestowal.

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

And for then, A.V.; and when for when, A.V. All the widows. The article may denote all the widows for whom Dorcas had made garments, which the middle voice (ejpideiknumenai), found only here, indicates perhaps that they had on them at the time. But it is quite as probable that aiJ chrai means the Church widows, as in Act_6:1 and 1Ti_5:9, and that we have here an indication that the model of the Jerusalem Church was followed in all the daughter Churches. Dorcas"s almsdeeds would naturally have for their first object the widows of her own communion. As naturally would they all come to meet the apostle at her house.

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

While she was with the in - That is, before she died.

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

widows

Contra, Act 6:1.

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

See notes on verse 36

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.

39. ἀναστὰς δὲ Πέτρος, and Peter arose. We may he sure that the Apostle knew, by the Spirit, that it would please God to do something for the help of the distress at Joppa when he set out with the messengers.

καὶ παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι, and all the widows stood by him weeping. These were the women who, with the dead Dorcas, had been busy in the good works to which they were all devoted. The petition of such a company was sure to have power with the Apostle, and their action shews how they place the good deeds of her whom they had lost far above their own. The χῆραι became a recognized class of women earnest in good works and separate from the world. See the directions concerning them which St Paul gives to Timothy, 1Ti 5:3-5; 1Ti 5:9; 1Ti 5:11; 1Ti 5:16.

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.

39. πᾶσαι αἱ χ.] The widows of the place, for whom she made these garments.

ἐποίει] ‘was making,’ i.e. used to make (i.e. weave): not ‘had made.’

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

Coats and garments. See on Mt 5:40.

Which [οσα] . Lit., as many as.

Made [εποιει] . The imperfect : was accustomed to make.

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