The Book of Acts
Lesson Number 44
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
PETER SPREADS THE WORD IN JOPPA
“9:32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. 33 And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord. 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. 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. 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. 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. 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. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; and many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.” (Acts 9:32-43)
INTRODUCTION
Having dealt with the conversion of Saul, the narrative now turns to Peter, the leading apostle of “the twelve.” This is the one Saul went to see when he journeyed to Jerusalem, remaining with him for fifteen days (Gal :18). Peter was frequently the spokesman for “the twelve” (Matt 16:16; 17:4,24;. 18:21; 19:27; Acts 1:15; 2:14,37-38; 3:4; 4:8; 5:3,8-9). This confirms some of the involvements of the keys to the Kingdom of God being given to Peter (Matt 16:19). It was for this reason that Paul said of him, “the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter” (Gal 2:7). Suffice it to say, all who are in Christ Jesus are not equal when it comes to ministry. While there are no natural distinctions between them – like male and female, bond and free, or Jew and Greek (Gal 3:28) – there are distinction among them when it comes to ministries, or functions within the body (1 Cor 12:1-18). Even among the apostles there were some distinctions, as evidenced in Peter’s preeminence, and prominence in the Acts of the apostles. In this regard, it ought to be noted that this distinction was not given to lord it over the people of God – something for which there is no provision in Christ Jesus (Matt 20:25-27).
These principles, while not repeatedly declared doctrinally, are lived out in the book of Acts. Divine appointments, which are the means through which the will of the Lord is executed, are clarified in this book. No person is exalted by the institution, or attains to prominence through natural or cultured aptitude. While this admittedly conflicts sharply with the structure of the modern church, there is no question in this book about how and why men and women are brought into the effective and God-glorifying service of the King.
PETER GOES INTO LYDDA
There is a kind of liberty revealed in the book of Acts. While there is much specific direction that takes place, like Philip and the Ethiopian Eunuch, and Ananias and Saul of Tarsus, there are also activities that were birthed by the walk of faith – like Philip going into Samaria, the apostles sending Peter and John to Samaria, and Stephen preaching in the synagogue of the Libertines. There was also the judgment against Ananias and Sapphira, and the word delivered against Simon the Sorcerer. These do not appear to have been the response of to a direct word from the Lord. They rather reflect something of the impact of having the mind of Christ (1 Cor 2:16), walking in the Spirit (Gal 5:25), and walking in the light as He is in the light (1 John 1:7). There is a certain awareness that accompanies living in fellowship with Christ (1 Cor 1:9) that intuitively directs a person in the work of the Lord. I understand that this does require spiritual maturity and a strong faith, and that it is not to be taken for granted. However, it is possible to be directed by a pure heart, because such a condition brings one into accord with the Lord. This is surely a secondary way of being directed, but it is a valid one, and appears to surface quite frequently in the book of Acts,
Should the individual, in all good conscience, and with a mind to serve and glorify God, conceive of a purpose prematurely, or in an untimely manner, the Lord, working through their sensitivity, will in some way inform of the impropriety of their action. This is precisely the circumstance that is unveiled in the sixteenth chapter of this book. “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them” (Acts 16:6-10).
From this we deduce that those who labor for the Lord are not simply to sit about idle until they perceive specific Divine direction. Rather, they are, in faith, to set out to do what they see as proper in the sight of the Lord. As in the text above, their timing may not be right, but if they are living by faith and walking in the Spirit, their lives will be Divinely directed, for “the steps of a good man are ordered by the Lord” (Psa 37:23). The Word of God did, after all, and in God’s own time, finally get into Asia and Bithynia (Acts 19:26; 20:18; 1 Pet 1:1).
Peter now goes to into the region of Lydda, to minister to the saints. His ministry did not exclude the saints, but rather caused them to rank very high in his labors. The neglect of the saints is always a sign of apostasy, which has been brought on by the dominating presence of the devil. There is no legitimate office or ministry in the body of Christ that allows for the disregard of those who are in Christ Jesus. When the flock of God is not fed, it confirms that a departure from the Lord has already taken place, for Lord’s “body, which is the church” (Eph 1:23), is His own priority. It is not possible for the Lord of glory to dwell in a person who has no heart for His own people.
Arriving in Lydda, Peter finds a man who had been paralyzed for eight years, and heals him in the name of Jesus, and it was made known to all in the area. As a result, all who dwelt in Lydda and Saron saw him, and turned to the Lord. The hand of the Lord is working mightily through Peter, who, like Paul, is faithful to his calling.
In a neighboring city named Joppa, a godly woman named Dorcas became sick and died. After preparing her body and placing her in a chamber, the disciples, hearing that Peter was in the region, sent two men to him, desiring that he come to them without delay. Upon arriving, and learning of the spiritual nobility of this woman, Peter put all people from the room, prayed to God, and raised her from the dead. When this became known to the people “many believed in the Lord.” Thus the knowledge of God continued to spread throughout the region. What Jesus had begun to do and teach was being carried out by those maintaining fellowship with Him.
WHAT WE ARE BEHOLDING
We ought to know that Scripture – any Scripture – is more than history or an historical perspective. The word of God is “living and powerful” NKJV (Heb 4:12), because of its nature. Scripture contains “the mind of the Lord,” and therefore cannot possibly be irrelevant. Because of this, it not only specifies the purpose of God and the limitless extent of His reign, but provides snapshots of that purpose being worked out among the sons of men. We know very little of God’s working independent His activity among men. We know of the expulsion of Satan from heaven, as well as the reasons for it (Isa 14:12-15; Ezek 28:12-19). Even in that matter, Satan’s ejection from heaven is also related to the ministry of Jesus and the salvation of men (Luke 10:18; Rev 12:9). However, if you were to be asked to note Divine activities that took place before the creation of the world, and that were independent of humanity, you would be hard pressed to find just one. Angels were present at the creation, and rejoiced at the display of God’s mighty power and extensive wisdom (Job 38:5-7). However, we do not have the faintest notion of their activities prior to creation.
In the book of Acts, we are beholding the following things. This is intended to be introductory, and is by no means as thorough as I would prefer. I am providing this only to enhance our perusal of the Acts, and not to give an exhaustive commentary on the subject.
➪ Jesus governing the Kingdom. Isaiah prophesied that the Messiah would be seated upon David’s throne and the government placed upon His shoulder (Isa 9:6-7). Peter referred to these prophecies on the day of Pentecost, saying they were fulfilled when Jesus was raised from the dead and “made both Lord and Christ” (Acts 2:29-36). The manner in which Jesus governs His kingdom, as well as the nature of its increase, is being chronicled in the book of Acts.
➪ Jesus building His church. From another perspective, we are being exposed to the way in which Jesus is building His church, as He said He would (Matt 16:18). The spiritual growth and solidity of the members of His body are confirmed by both their understanding and their ability to stand in the time of trial. Acts contains a record of this happening.
➪ How the godly are employed. In His Kingdom, Jesus employs those who are “prepared unto every good work” – those who have separated themselves from this present evil world (2 Tim 20-21; 2 Cor 6:15-7:1), and have an understanding of the things of the Spirit of God. The book of Acts provides us example after example of this principle.
➪ The impact of honest and good hearts. When the hearts of men are honest and good, they always respond favorably and consistently to the Lord and His Gospel. Such souls are aggressive to know what they ought to do, and are willing to do it, whatever it may require. The record of the conversion of the Jews on Pentecost, the city of Samaria, the Ethiopian eunuch, and Saul of Tarsus, are sterling examples of this.
➪ The immediacy of faith’s response. In Christ’s kingdom, the people are willing, because this is the day of His power (Psa 110:3). They do what they are told when they are told, and do not draw back from instant obedience. The responses of the people on the day of Pentecost, in Solomon’s porch, in the city of Samaria, and elsewhere confirm this also takes place on the group level. The Ethiopian eunuch, Saul of Tarsus, Ananias, Barnabas, and others verify that it also happens on the individual level.
➪ The hostility of the carnal mind. There is natural enmity against the Lord in those who do not believe. That is confirmed in the opposition of the high priest, the chief priests, the scribes, the pharisees, and the captain of the Temple. Before his conversion, this was also seen in Saul of Tarsus.
In order to profit from the book of Acts, a person must be able to detect these things to some measurable degree.
PETER COMES TO THE SAINTS IN LYDDA
“ 9:32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.”
The focus now shifts from Saul of Tarsus back to Peter. Although he was not instrumental in either the conversion or the tutoring of Saul, he was about the Lord’s business, for he had been appointed to a lofty work. While holy men of Scripture doubtless had personal lives, they are never the point of Scripture. The family life, extracurricular activities, etc., of these men are never the subject of revelation. Those who are fond of referring to men of Scripture as fathers, husbands, family men, etc., are not representing them in a heavenly manner. They are in the area of speculation when they speak of them in these capacities. Even though that aspect of their lives was very real, yet that is not how the Lord intends for them to be remembered, for such recollections detract from His purpose, and therefore diminish the level of individual spiritual understanding. When men say Divinely approached men were bad fathers, inconsiderate family men, or deficient in other areas of domestic and social life, they are giving us their own opinions, which are absolutely worthless in matters pertaining to life and godliness. It simply is not possibly to make a valid comment on an aspect of the personal lives of God’s saints concerning which He Himself has provided no commentary. That ought to be plain enough to require no further explanation.
At any rate, the Spirit will now provide some insight into the activities of Peter – activities relating to the purposes of God in Christ Jesus.
PETER PASSED THROUGHOUT ALL QUARTERS
“And it came to pass, as Peter passed throughout all quarters . . .” Other versions read, “all parts of the country,” NKJV “here and there among all believers,” NRSV “here and there among them all,” RSV “from place to place,” CSB “he passed through all, visiting all,” DOUAY “here and there among them all,” ESV “going around to all of God’s people,” GWN “through all of the towns,” IE “going around among all the disciples,” ISV and “in the course of traveling about among them all.” PHILLIPS
In this passage there is a spiritual nugget that has been covered up with the traditions of men. A surface reading of the passage might lead one to believe that Peter was on, what men call, an evangelistic tour – preaching the Gospel to those who had not yet believed. While some of that no doubt occurred, this is not the word delivered by this text. The passage reads in such a way as to confirm that Peter was visiting the saints – those who had believed. In the process of that visitation, he will come to the saints in Lydda.
The expression “all quarters” is translated from a single Greek word (pa,ntwn). The geographical area covered in these travels was the promised land itself – Judea, Samaria, and Galilee – the places mentioned in verse forty-one: “Then had the churches rest throughout all Judaea and Galilee and Samaria” (Acts 9:31). These were the “quarters” through which Peter traveled, and “the churches” were the people he visited. The grammar, context, and text itself substantiate this view.
The activity of Peter is against the background of the “rest” that the churches were enjoying following the conversion of Saul (Acts 9:31). It is my understanding that Peter’s activity is an explanation of one of the means through which the churches were edified and comforted (9:31). This is the same procedure that Paul will use as his ministry develops further – visiting the churches (Acts 11:28; 14:22,27-28; 15:36, 41; 16:5). This is not to mention Paul’s informative epistles, which were all addressed to believers. Nor, indeed, is there need to mention all of the spiritual gifts, which expressly pertain to the church itself (Eph 4:8-16; 1 Cor 12:1-11; Rom 12:3-6).
At this point it is worthy to note how very little of this is common in our time. While “the churches” were the object of much apostolic activity, they are largely neglected by the Christian community. What informed believer is there who is not keenly aware of this? The state of the modern church is the very means through which false prophets and worldly religious trends are flourishing. If ever the church was to become spiritually knowledgeable and strong, countless numbers of religious professionals and businesses would at once become obsolete and useless.
HE CAME TO THE SAINTS IN LYDDA
“ . . . he came down also to the saints which dwelt at Lydda.” Other versions read, “he also came down to the saints,” NKJV “he went to visit the saints,” NRSV “descended also to the saints,” DARBY “he went down to the holy ones,” NAB “eventually came to God's holy people,” NJB “he came down to visit the believers,” NLT “and in his travels came to the believers,” LIVING “he finally went down to God's people,” WILLIAMS and “he went down also to the saints.” AMPLIFIED
There is no indication that anyone was traveling with Peter, or that he had been sent on a special mission, as when John and himself were sent to Samaria. Acts 8:14 is the last text that mentions Peter and John – or any other person – traveling together. This appears to me to confirm that there was a kind of independency present among believers that cannot exist in an organizational environment. This is seen in the works of Stephen and Philip as well.
It is clear from the grammar of the text that Peter was traveling about, going here and there to the believers in the areas of Judea, Samaria, and Galilee. They were the focus of his attention. The “saints which dwelt in Lydda” are an example of the kind of people to whom he was ministering.
The city of Lydda is also referred to as “Lod,” which is its Hebrew name. It was located within the area of Canaan that was given to the tribe of Ephraim, about thirty-two miles from Jerusalem .
Jesus had told His disciples to preach the Gospel “in Jerusalem, and in all Judea, and in Samaria, and in the uttermost part of the earth” (Acts 1:8). The book of acts provides a record of those sacred beginnings. It also confirms that the preaching involved the edification of the saints – strengthening and stabilizing them in the faith. Peter and John had done this in Samaria (Acts 8:25), and now Peter was doing it throughout the region, establishing the saints in the faith. There can be no question about the conformity of this practice to the will of the Lord. Both apostolic practice and doctrine confirm the priority of the edifying of the body of Christ. When this is not done, it has a erosive effect on all other labors in the name of the Lord.
ONE MORE THING
I cannot leave this section without once again drawing attention to the way in which those in Christ are mentioned in this book: “the saints,” or holy ones. The term is used four times in Acts (9:13,32,34; 26:10). This is a term that accents the character of the people – holy. It is used forty-three times in the epistles, confirming the very real change that takes place in those who are baptized into Christ Jesus.
In our day, it is exceedingly rare to hear anyone, anywhere refer favorably to the people of God – particularly in keeping with their character. The term “Christian” is quite common, although it has come to mean something very different from simply being “of Christ.” Nowadays, it is more common to refer to sectarian names or theological positions when attempting to distinguish the people of God. Thus men have fallen into the dreadful practice of “measuring themselves by themselves, and comparing themselves among themselves” (2 Cor 10:12) – a practice that classifies people with the unwise.
A CERTAIN MAN NAMED AENEAS
“ 33 And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy.”
HE FOUND A CERTAIN MAN
“And there he found a certain man named Aeneas . . .” Upon arriving in Lydda Peter “found a certain man named Aeneas.” He was not looking for him, but was alert to the circumstances about him, and therefore saw him – just as he did the lame man who was positioned at the Gate Beautiful (Acts 3:1-4). While I do not wish to labor this point, it seems to me that faith sharpens the capacities of men to be alert to their surroundings, and to the opportunities that confront them that can bring glory to God and help to the believers.
The fact that Peter went to the saints in Lydda suggests that Aeneas was in that number, as well as Dorcas, whom he will later confront in Joppa.
The name Aeneas was a Greek name, even though the man was with the Jews. He probably was one of Jews elsewhere referred to as “Grecians,” or Greek speaking Jews (6:1; 9:29; 11:20).
KEPT HIS BED“ . . . which had kept his bed eight years . . .” Other versions read, “had been bedridden eight years,” NKJV “who for eight years had been in bed,” BBE “who had been lying for eight years upon a couch,” DARBY “which had kept his couch eight years,” GENEVA “confined to a cot for eight years,” GWN “had not been able to leave his bed for the past eight years,” IE and “who had been bedfast for eight years.” AMPLIFIED
The word “kept” is translated from a word that means “to have lain down, to lie prostrate.” THAYER The idea is that he had kept to his bed, lying prostrate upon it as though wedded to it, or one with it. He could not leave his bed, but kept on it, or remained upon it, all of the time. From the standpoint of the flesh, his case was hopeless, and had continued to be so for eight consecutive years. However, the day Peter arrived, the life of Aeneas would take a sudden change for the better.
The word translated “bed” means “a pallet, camp bed (a rather simple bed holding only one person,” THAYER “cot, stretcher,” UBS “a relatively small and often temporary type of object on which a person may lie or recline,” LOUW-NIDA and “a mattress, a poor man’s bed.” GINGRICH A “camp bed” is a portable one on which the man was carried from place to place, probably to beg alms. The word “kept” is translated from a word that means “to have lain down, to lie prostrate.” THAYER
We conclude, therefore, that Aeneas was a poor man, yet was industrious, not remaining cut off from society, and dependent upon the charitable consideration of fellow Jews – like Lazarus who was placed daily at the gate of a rich man (Lk 16:20), or the lame man who was who was carried, and daily placed at the Temple gate (Acts 3:2). On this day, however, as it was for the man at the gate called “Beautiful,” his entire life would change.
SICK OF THE PALSY
“ . . . and was sick of the palsy.” Other versions read, “paralyzed,” NKJV “paralytic,” NIV and “without power of moving.” BBE
The word translated “palsy” comes from a word meaning “to loose or part things side by side,” THAYER “to detach, or undo.” LIDDELL-SCOTT This is a most precise description of a physiological circumstance in which the nerves have no practical connection with the muscles. The individual suffering from the condition is thus paralyzed, and incapable of moving. By its very nature, the condition is one of continued deterioration, with no natural hope of recovery. Eight long years the man had been confined to his bed, confirming that his condition was not a temporary one. Men could not re3solve his dilemma!
In Scripture, the employment of Divine power is never considered to be a mere alternative to be preferred over other means that are available. It is rather seen as accomplishing things that could not otherwise be done. Owing to the dominance of unbelief in our day, this kind of thinking has become rather rare.
CHRIST MAKETH THEE WHOLE
“ 34 And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.”
The details of how Peter came into contact with Aeneas are not provided. Either he was alert as he moved about, seeing the man and perceiving this to be an open door placed before him, or someone had informed him of this afflicted soul. In either case, the nature of Kingdom life is being made known. In the case of the former possibility, spiritual vigilance was involved. If the latter condition was true, the people lived making an association of human need with Divine power. In either case, life was being lived unto the Lord.
JESUS CHRIST TAKETH THEE WHOLE
“And Peter said unto him, Aeneas, Jesus Christ maketh thee whole . . .” Other versions read, “Jesus Christ heals you,” NKJV “Jesus Christ makes you well,” BBE “Yeshua the Messiah is healing you!” CJB “Jesus Christ cures you,” NJB “Jesus Christ has healed you!!” LIVING “Jesus Christ is healing you,” ISV “Jesus Christ now cures you!” WILLIAMS“Jesus Christ (the Messiah) [now] makes you whole,” AMPLIFIED and “Jesus Christ make thee whole.” BISHOPS
As you can see, the various translations present differing views. Some present the healing as taking place at that time (“is healing”). Others present it as something that is going to occur (“make thee whole”). Still others represent it as already having taken place (“has healed”). The tense of the word used here is Aoristic present middle indicative. Aoristic means the action is indefinite as to its point in time. Present middle indicative means here and now. The meaning, therefore, is that while Peter was speaking, Jesus Christ was in the process of healing Aeneas. Peter discerned it, and therefore proclaimed it.
Here again the manner of the Kingdom is seen. Strictly speaking, Peter did not make this happen, nor did Jesus heal Aeneas independently of Peter. This is a case of Peter being a laborer, or worker, together with God (1 Cor 3:9; 2 Cor 6:1). To put it another way, the Lord was “working with” Peter, confirming the word that he was speaking (Mk 16:20). As elsewhere declared, the Lord was bearing witness with Peter,“both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will?” (Heb 2:4).
At no point does Jesus relinquish the government of His kingdom to men. It is always “the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet 1:11). However, there is such a thing as “reigning with Christ,” being made “kings and priests unto God” through Him (Rev 1:5-6). While the participation of men is limited, being bounded by the will of God, yet it is very real, as confirmed in our text. That participation is defined by two principle things: the faith of the individual and the will of the Lord.
All of the spiritual gifts are strictly governed, being given and administered by the Holy Spirit, who is Christ’s Vicar. This is expressly taught in the twelfth chapter of First Corinthians where the entire Godhead is declared to be involved in the gifts of reference. “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all” (1 Cor 12:4-6). If this is not perceived, men will develop views of spiritual gifts that are damaging to the soul.
When Jesus went about doing good and healing all who were oppressed by the devil, He declared that He only did what He saw the Father going. “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise” (John 5:19). It goes without saying that no man is given leave from heaven to function in a manner differing from that exhibited by the Son.
ARISE AND MAKE THE BED
“ . . . arise, and make thy bed.” Other versions read, “take care of your mat,” NIV “make your own bed,” CSB “truss thy couch together,” GENEVA “pick up your cot,” GWN “spread thy bed,” MRD “tidy up your mat,” NIB “roll up your sleeping mat,” NLT and “spread thy bed for thyself.” ROBERTSON’s WORD PICTURES
Just as in the ministry of Jesus, those in whom Jesus works are to respond. It is in the process of that response that the work is done. Think of these powerful words:
➪ To a paralyzed man: “Arise and walk” (Matt 9:5).
➪ To a paralyzed man: “Arise, take up thy bed, and go unto thine house” (Mk 2:11).
➪ To a dead girl: “I say unto thee arise” (Mk 5:41).
➪ To a man with a withered hand: “Stretch forth thy hand” (Lk 6:10).
➪ To a dead man: “Young man, I say unto thee, Arise” (Lk 7:14).
➪ To an impotent man: “Rise, take up thy bed, and walk” (John 5:8).
Once, when the Lord confronted ten lepers, they cried out, “Jesus, Master, have mercy on us!” Jesus responded, “Go show yourselves unto the priests.” It is written that “as they went, they were cleansed” (Lk 17:12-14).
It is still true that faith responds to the word of the Lord, and thus the benefit is realized.
Make Thy Bed
The man was not to leave his cot lying on the ground, but to pick it up in an orderly manner, rolling it up and taking it with him. When healing impotent or paralyzed people, Jesus also told then to do this (Mk 2:11; John 5:8). The man was to pick up what had, in fact, been carrying him – the bed to which he had formerly been confined. Now, he was to exercise the mastery over it, instead of it having the domination over him.
This was a very precise picture of deliverance from sin. In that deliverance, the one who was once dominated by sin now gains the supremacy over it. Thus it is written, “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience: in the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Col 3:5-8). Now, in Christ Jesus, the believer is required to “put off” the things that once controlled him.
A Consideration
One of the initial proofs that Jesus had risen from the dead was the grave clothes that He left behind. Jesus did not leave that clothing scattered about in the tomb. When Peter entered the tomb that morning, he saw “the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself” (John 20:5-7). The word “lying” is translated from the Greek word kei,mena, which means “of things put or set in any place,” THAYER and “to be placed, to be set.” LEH In other words, it means an orderly placement of things, not something that has been strew about in a haphazard manner.
Thus Peter told Aeneas to gather up his bed in an orderly manner, rolling or folding it together and taking it with him. That is surely a depiction of the life of faith in which the individual keeps under his body, bringing it into subjection, and bearing about in it the life of the Lord Jesus (1 Cor 9:27; 2 Cor 4:11).
HE AROSE IMMEDIATELY
“And he arose immediately.”
As one should expect, Aeneas immediately responded, doing what Peter had commanded him to do. This too is the nature of faith, as the book of Acts has confirmed to this point.
➪ On the day of Pentecost, those convicted of their sins immediately received the word and were baptized (2:41).
➪ The lame man at the Gate Beautiful immediately got up when Peter healed him (3:7).
➪ When Ananias and Sapphira were judged for lying to the Holy Spirit, they died immediately (5:5,10).
➪ The Ethiopian eunuch responded immediately to Philip’s word concerning baptism (8:38).
➪ When Jesus sent Saul of Tarsus into Damascus to receive further instruction, he went immediately (9:8).
➪ When Ananias laid his hand upon Saul and spoke, his sight was immediately restored (9:18).
➪ Following his conversion, Saul immediately started preaching Christ in the synagogues (9:20).
Where people are not found responding in this manner to the Word of the Lord, they are being dominated by unbelief. Men may trace tardy responses to other imagined causes – like the people are thinking matters over, or being sure they are doing the right thing. However, this is not a proper diagnosis of delayed responses.
Faith moves a person to act immediately because confidence is inherent in it. Faith involves persuasion and assurance, both of which provoke an immediate response. It is only when men do not believe that they fail to respond in such a manner.
THEY SAW AND TURNED TO THE LORD
“ 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord.”
We should expect the working of the Lord to yield results, for it is absolutely unique. The results can be favorable, as they were here, or unfavorable, as when the Jewish leaders took a stand against Peter and John when they had healed the lame man at the Temple gate. However, when the hand of the Lord is made manifest, there is never indifference. Just as with the Word of the Lord, the work of the Lord sheds light upon human hearts, exposing what is really in them.
THEY SAW HIM
“And all that dwelt at Lydda and Saron saw him . . .”
Saron is a region in which Lydda was located, bordering on the Mediterranean Sea, called “the great sea” in Scripture – a sea that formed one of the borders of the land (Num 34:6-7; Josh 1:4; 23:4).
The entire district, of which Lydda was a part, became keenly aware of this miracle, seeing Aeneas, who for eight years had been in an incapacitated state. They all “saw him.” It is evident that they had seen him before as well. Now, however, there was a stark contrast in Aeneas. He was no longer what he was before. There had not only been a change in him, it was an evident change.
Here was evidence of the power of the Lord working among them. This was not something done secretly. The work of the Lord is often made known by contrast. Examples include the following.
➪ The disciples before Pentecost and after Pentecost.
➪ Devout Jews before they heard the Gospel and after they heard it on the day of Pentecost.
➪ The lame man at the Gate Beautiful before his encounter with Peter and John, and afterward,
➪ Ananias and Sapphira before their deed was made known, and after it was known.
➪ The Samaritans before they heard the Gospel and after they heard it.
➪ The Ethiopian eunuch confused before he heard the Gospel, and rejoicing after he had heard and obeyed it.
➪ Saul of Tarsus before he confronted Jesus and after that experience.
It is the awareness of this change, and its association with the Lord, that brings glory to God. Like the Lord Himself, His works are unique. When, by faith, they are seen for what it truly are, men will give due glory to God. On the other hand, where there is a profession of identity with the living God, yet there has been no corresponding change in the one making the professing, men will not be moved to give glory to God. Something of this is involved in Paul’s statement to the Corinthians concerning what Christ had done in them. “Ye are our epistle written in our hearts, known and read of all men” (2 Cor 3:2).
Now we will behold what took place in the region because the people saw Aeneas in a restored state – a state they knew could in no way be accomplished by men or nature.
THEY TURNED TO THE LORD
“ . . . and turned to the Lord.” Other versions read, “converted to the Lord,” DOUAY “turned to the Lord in faith,” GWN and “turned to God.” MRD
The word “turned” is translated from the Greek word evpe,streyan. Its lexical meaning is, “to turn oneself,” THAYER “to turn around,” FRIBERG “to turn about,” LIDDELL-SCOTT and “to be converted.” GINGRICH The idea is that life had been lived in the wrong direction, and thus men were walking on the broad road that leads to destruction (Matt 7:13). In turning to the Lord, there is a sudden and effective change in the reason for living. Life is now lived with the Lord in mind. His will becomes the prominent will, and a deliberate and consistent commitment is made to Him.
Prior to this turn, the individuals were moving further and further from God, and closer and closer to final and total separation from Him. When their eyes were opened, and they saw their very real condition, they adjusted the course of their lives, and headed in a different moral and spiritual direction – toward the Lord. That is, their aim was to be accepted and directed by Him, and Him alone. They no longer lived for themselves, but for the Lord.
I have frequently pointed out the ways in which the Spirit described conversion. Because it is a much neglected perspective, and is so critical to a proper understanding, I take this occasion to once again draw your attention to this matter – the ways in which the Spirit refers to conversion.
➪ “They that gladly received the word were baptized” (Acts 2:41).
➪ They “heard the word and believed” (Acts 4:4).
➪ “ . . . they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12).
➪ Those who “believed on the name on the Lord” (Acts 11:17).
➪ “Turned unto the Lord” (Acts 11:21).
➪ “Believed on the name of the Lord,” and “were baptized” (Acts 18:8).
➪ Came to the point where they “turned to God” (Acts 15:19).
Turning to the Lord involves determination and concentration. It includes a profound consideration of the Word that has been delivered, and a turning from sin as well as to God. In the commission delivered to Saul, a great emphasis was placed upon turning. “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18).
It is possible for a person to present a message that leaves people thinking that what they are delivered from is the most important thing. This is the result of associating salvation primarily with rescue, or deliverance. However, rescue is the part of salvation that is essential to the realization of the object of salvation, or what we are saved to. Israel was delivered from Egypt in order to enter and obtain Canaan. Saul was delivered from his former life in order that he might fill the role of an apostle.
Salvation consists of two parts: from and to. No person is truly saved who lacks one or both of those parts.
➪ Salvation is deliverance from “this present evil world” (Gal 1:4) in order to the obtainment of “the world to come” (Heb 2:5).
➪ We are delivered from a life in which we yielded our members as “instruments of unrighteousness unto sin,” in order that we might yield them as “instruments of righteousness unto God” (Rom 6:13).
➪ The Lord saves us from a life in which we “were darkness,” to one in which we “are light in the Lord” (Eph 5:8).
➪ We were saved from a state in which we were “not a people” to one in which we have become “the people of God” (1 Pet 2:10).
➪ Before, we “had not obtained mercy, but now we have obtained mercy” (1 Pet 2:10b).
➪ Once we were “as sheep going astray, but are now returned unto the chief Shepherd and Bishop of our souls” (1 Pet 2:25).
➪ Prior to being delivered, we were tainted with the guilt of sin, but now we are “washed,” “sanctified,” and “justified” (1 Cor 6:11).
➪ Once we were “dead in trespasses and sins,” but now we have been quickened, or made alive, unto God (Eph 1:1-4).
➪ Before we were delivered, we were “the servants of sin,” but now we are “the servants of righteousness” (Rom 6:17-18).
➪ Before we were saved we were “without Christ” and “without God,” but now we are “made nigh by the blood of Christ” (Eph 2:12-13).
All of the above, and more, are encapsulated in the words, “turned to the Lord.” In order to turn to Him, there must be a corresponding turning from something. The heart cannot fasten upon two contradicting things at the same time. No person is capable of serving two masters (Lk 16:13).
Herein lies the danger associated with distraction, or being turned aside to another focus or object of attention. As soon as one’s attention is drawn aside to lesser things, one’s faith begins to wane, for it can only be sustained by “looking unto Jesus” (Heb 12:1-2), beholding “the glory of God in the face of Jesus Christ” (2 Cor 4:6). The distraction that captures one’s attention may not be wrong of itself. However, if it requires the inmost part of our persons, which is to be devoted to the Lord alone, a distance begins to form between the Lord and the one distracted. This also applies to novelty, humor, and undue references to worldly life from the pulpit. Such references are potentially dangerous distractions. It appears that this is not a common bit of knowledge, even though it is an essential one.
A DISCIPLE NAMED TABITHA
“ 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.”
THERE WAS IN JOPPA
“Now there was at Joppa . . .”
Our attention is now turned to another city – Joppa. There are thirteen references to Joppa in Scriptures, a city located on the shores of the Mediterranean sea (2 Chron 2:16; Ezra 1:7; Jonah 1:3; Acts 9:36,38,42,43; 10:5,8,23,32; 11:5,13). This is the city from which Jonah disembarked in a ship as he fled “from the presence of the Lord” (John 1:3).
Joppa was located approximately 15-20 miles from Lydda, confirming the spiritual tenacity of Peter as he went about ministering to the saints. It also provides is with a kind of commentary on what is meant by the words, “Peter passed throughout all quarters.” This is the record of a man who was living by faith, carrying out the Word of the Lord.
A CERTAIN DISCIPLE
“ . . . a certain disciple named Tabitha, which by interpretation is called Dorcas . . .”
Once again, I draw your attention to the manner in which reference is made to those in Christ Jesus: “a certain disciple.” This is the same way Ananias was described (9:10), and will also be the way in which we first read of Timothy (16:1). A disciple is a learner, a pupil, a follower of Christ who gives heed to His words and has no other priorities before Him. Jesus Himself specified who would be received as His disciple.
➪ SELF DENIAL. “If any man will come after Me, let him deny himself, and take up his cross, and follow Me” (Matt 16:24).
➪ AN ABSOLUTE PREFERENCE FOR JESUS. “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple” (Luke 14:26).
➪ BEARING ONE’S CROSS. “And whosoever doth not bear his cross, and come after Me, cannot be My disciple” (Luke 14:27).
➪ FORSAKING ALL. “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple” (Luke 14:33).
The expression “a certain disciple” means infinitely more than a church member, or some denominational name, or being identified with an historical religious movement or theological position. As important as those distinctions may appear, they terminate in men, not God. Their history does not go back far enough, and they have no value relating to making men righteous or giving them an eternal inheritance. By comparison, and as used in our text, the word “disciple” relates directly to Christ.
Tabitha
The name “Tabitha” is the Hebrew form of the Greek name “Dorcas.” The name means Gazelle, which has the etymological meaning of, “the creature with the beautiful looks, or eyes.” ROBERTSON The Gazelle is frequently referred to in the Song of Solomon as a type of beauty (2:9,17; 4:3;7:3), NKJV and is of the genus antelope.
It appears that Dorcas was a beautiful woman, in appearance as well as in deeds. Her name indicates she may very well have been very elegant. However, her true beauty will be described as relating to her character, and the selfless life that she lived as a disciple of Jesus Christ.
FULL OF GOOD WORKS AND ALMS DEEDS
“ . . . this woman was full of good works and almsdeeds which she did.” Other versions read, “full of good works and charitable deeds,” NKJV “abounding with deeds of kindness and charity which she continually did,” NASB “always doing good and helping the poor,” NIV “devoted to good works and acts of charity,” NRSV “given to good works and acts of mercy at all times,” BBE “she was rich in good works, and in the alms which she did,” MRD “wholly devoted to the good and charitable actions which she was constantly doing,” WEYMOUTH and “whose whole life was full of good and kindly action.” PHILLIPS
The language strongly suggests that this Dorcas was a woman of means, for such people are admonished to be “rich in good works,” or “full of good works” (1 Tim 6:17-18). The fact that she was continually doing good works, and providing for the poor, also supports the idea that she was a woman of means. In this regard she was much like Joanna, Susanna, and others who ministered to the Lord out of their substance (Luke 8:3). She used her possessions for the good of others, thereby confirming that her goods did not control her. In the words of Scripture, she used the world, and did not abuse it (1 Cor 7:31).
DORCAS WAS SICK AND DIED
“ 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.”
Now, while Peter was in the region, this beloved disciple became sick and died. As will be confirmed, this was a great loss to the brethren in that area. It is not coincidence that Peter happened to be in the vicinity at that time.
SHE WAS SICK AND DIED
“And it came to pass in those days, that she was sick, and died . . .” Other versions read, “she fell sick and died,” NASB “became ill and died,” NRSV “got ill and came to her death,” BBE “having ailed, died,” YLT “was taken ill just at that time, and died,” MONTGOMERY and “became seriously ill and died.” PHILLIPS
Although it was grievous, this was not an unusual circumstance. The mighty prophet Elisha also fell sick, and died from the illness (2 Kgs 13:14). Jacob also became sick before he died (Gen 48:1). Lazarus, the friend of Jesus, also died of a sickness (John 11:3,14), although Jesus raised him from the dead.
Not all people of Scriptural record became sick and died from it. Hezekiah was “sick unto death,” but the Lord granted him fifteen more years in answer to his prayer (2 Kgs 20:1,6). Epaphroditus was also “sick nigh unto death,” but the Lord intervened, having mercy upon him, and prolonged his life (Phil 2:26-27).
The point to be seen here is that healing is not in the atonement – illness is not ended as is sin. There is no question concerning the grace of God in healing, and that is not the issue here. When a person lives by faith, being godly, sin cannot take hold of him. It is written, “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal 5:16). That is because the complete remedy for sin is found in the atoning death of Jesus. However, the same person who cannot be dominated by sin may very well come to a point where he is dominated by illness – like Elisha the holy prophet, or Dorcas who was noted for being a disciple and a prodigious worker of good.
The phrase “by whose stripes ye were healed” (1 Pet 2:24) does not refer to bodily illnesses, and it is wrong for men to say that it does. If fact, Peter, speaking by the inspiration of the Holy Spirit, provides the meaning of the clause that is stated in Isaiah 53:5. “For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls” (1 Pet 2:25). The healing of reference is of the soul, not the body. This is a healing from sin, and fulfills the prayer of the patriarch David: “I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee” (Psa 41:4).
It is quite true that some illness is actually chastening from the Lord, as in the case of certain people in the church at Corinth. They were stricken with sickness, and some of them even died because of their conduct at the Lord’s table (1 Cor 11:29-32). Those are illnesses that can be avoided. However, there is no promise within the New Covenant that offers perfect health to those who walk by faith. Not only is Dorcas a confirmation of this, but so are Paul (2 Cor 12:7-10), Timothy (1 Tim 5:23), Trophimus (2 Tim 4:20), and Epaphroditus (Phil 2:26-27).
THEY WASHED HER AND LAID HER IN AN UPPER CHAMBER
“ . . . whom when they had washed, they laid her in an upper chamber.”
It is evident that these believers treated the human body with a certain sanctity. They knew that our “bodies are the members of Christ” (1 Cor 6:15), and as such are to be treated with respect. Through the Jewish people, God taught the world concerning the handling of the dead. The Jews were noted for burying their dead – a practice that was consistent among them. They also prepared the body before interring it. As it is written, “Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury” (John 19:40).
It is a sign of degenerate thinking when professing believers condone the practice of burning the dead instead of burying them – something for which the heathen are noted. Cremation is a way of handling the dead which in no way relates to hope.
While this is not as matter to press to the point of distraction, it ought to be noted how the Jews handled their dead, and the manner in which that activity is reported in Scripture. The Jews were not only a chosen nation, they were also one that was cultured by God. The totality of the lives of the people revolved around their religion. Even “the Jew’s language” (2 Kgs 18:18; Neh 13:24) was basically theological. Their customs, therefore, are not to be equated with the customs of other nations. In fact, God had told these people not to learn the customs and manners of the other nations (Deut 18:9; Lev 19:27-29).
Another Thing to be Seen
The language used in this text also confirms that the body is considered part of the person. Dorcas died, and they washed “her” and placed “her” in an upper chamber. The same type of language is used when Jesus inquired concerning the place of Lazarus’ burial: “Where have ye laid him?” (John 11:34). When Abraham died, they “buried him” (Gen 25:9). The same is said of Isaac (Gen 35:29), Jacob (Gen 50:13), Moses (Deut 34:6), Joshua (Josh 24:30)Samson (Judges 16:31), Samuel (1 Sam 25:1), and a host of others.
Man is comprised of spirit, soul, and body (1 Thess 5:23). Every part is to be sanctified to the Lord (1 Thess 5:23). Furthermore, salvation includes all of these parts – the body being the last part that will be redeemed (Rom 8:23). Until that redemption, which will take place at the resurrection of the dead, the body is a “purchased possession” (Eph 1:13). Although it is a house for us, it does not belong to us. As it is written, “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's” NKJV (1 Cor 6:19-20).
All of this provides the rationale behind the preparation of the body for burial, and the burial itself. I understand that this must not be permitted to drive a wedge between believers. However, having said that, it does appear to me that believers ought to come to a point where no part of their being or their lives is separated from their identity with God through Jesus Christ.
It is equally notproper to philosophize about dying than it is about living. The fact of the matter is that whether we live or whether we die, “we are the Lord’s” (Rom 14:8). That is something to be remembered.
THE DISCIPLES HEARD THAT PETER WAS NEAR, AND CALLED HIM
“ 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.”
In the text that follows we will be exposed to the manner in which the Lord directs His people. We will also catch a glimpse of the way believers lived – within the context of the body of Christ (the church), as well as His Person.
THE DISCIPLES HEARD PETER WAS IN JOPPA
“And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there . . .”
Joppa is approximately fifteen miles from Lydda. Yet, without modern modes of travel and communication, the saints in Joppa had learned that Peter was in Lydda. There was a communication among believers that confirmed they were not living for themselves. When a significant man of God was in the area, the news got out. The expression “noised abroad” speaks of this kind of communication (Luke 1:65; Acts 2:6). Other versions use the expression, “discussed throughout,” NKJV “were being talked about,” NASB “were talking about,” NIV and “there was much talk about.” BBE
If you have been around professed Christians for any length of time, you know that it is exceedingly rare to hear them speaking about anything relating to life in Christ. There might be talk about an athletic event, a political rally, the weather, or some other social matter. However, rarely will you hear anyone speaking about a man of God being in the vicinity, or about how a current crisis could be addressed by such a person.
However, in our text, this is precisely what was taking place. Furthermore, it is not depicted as anything unusual.
THEY SENT, DESIRING HIM TO COME WITHOUT DELAY
“ . . . they sent unto him two men, desiring him that he would not delay to come to them.”
The disciples did not call for Peter when Dorcas grew sick, which leads me to believe either the illness was brief, quickly terminating in death, or that the disciples were not at first aware of Peter’s presence in the region. Of course, behind all of this are the inscrutable workings of the Lord. He is arranging things for a more significant work. The Divine agenda is setting up for the door of faith to be opened unto the Gentiles. Peter will be in the city of Joppa when he is dispatched to preach the Gospel to Cornelius. In the meantime, this event takes place to ensure that the believers in that area are also comforted and encouraged in the faith.
Notice the urgency of the message delivered to Peter: “that he would not delay to come to them.” The believers had not washed the body of Dorcas and placed it in an upper chamber merely to mourn for her – although they will do that. Neither, indeed, are they calling for Peter that he may come and weep with them – urging him, as it were, to come quickly before the interment of the body. To me, there is no question that they had heard of the healing of Aeneas, and that all who dwelt in Lydda and Saron had turned to the Lord. It is a glad day when reports of the working of the Lord in one place can be an encouragement that He may very well work in another place as well.
We are witnessing the faith of God’s people in action. They were able to correlate the report of Divine working with a present need. They connected a man of God with the working of God. They associated the report of God working in a certain region with the distinct possibility that He was “near,” and could therefore be sought. They are fulfilling the text of Isaiah, “Seek ye the LORD while he may be found, call ye upon him while he is near” (Isa 55:6).
THEY BROUGHT HIM INTO THE UPPER CHAMBER
“ 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.”
PETER WENT WITH THEM
“Then Peter arose and went with them . . .”
Peter got up and went with the two men who had been sent to him. They asked him to come without delay, and he did so. We do not know what Peter was doing at the time, but the men did not require an appointment to see him. In a highly structured religious institution, I cannot conceive of this happening very often. Today men schedule the activities of their day, and have become enslaved to regime. I have often thought that it is the fewness of their activities that requires such a schedule, and not the abundance of them.
Here, the point to see is that faith can quickly adapt to the circumstances. This is no ordinary disciple, but is the leader among the twelve who has been given the keys to the Kingdom. Yet, he does not have a staff of subordinates around him, and the people have access to him. His life revolved around the work of the Lord, and here was an occasion involving the people of the Lord. There was no question in his mind about what he ought to do: “So Peter [immediately] rose and accompanied them.” AMPLIFIED
THEY BROUGHT HIM INTO THE UPPER CHAMBER
“When he was come, they brought him into the upper chamber . . .” Other versions read, “when he arrived he was taken upstairs to the room,” NIV and “as soon as he arrived, they took him upstairs.” LIVING
Keep in mind, we are speaking of a journey of about fifteen miles, and they probably walked that distance. It is generally understood that distances were walked at an average of three miles an hour, with a day’s journey being defined as twenty-four miles, requiring eight hours. ISBE This being the case, Peter and his companions walked for approximately five hours, with the men accompanying him doing so the second time.
The significance of this is that as soon as Peter arrived, “they brought him to the upper chamber” – even though he had been traveling for as much as five hours, or if by horseback, at least 3-4 hours. Again, I draw your attention to the total lack of any reference to inconvenience. I get the idea that Peter’s mind-set was much the same as that of David when he said to Ahimelech, “the king’s business required haste” (1 Sam 21:8).
Our Present Religious Culture
I feel compelled to make a few remarks about our current religion culture. It is one that has been produced by modern day Christian emphases and trends. What is being preached and taught has shaped the way church members think. First, the Lord’s “business,” or, as Jesus said, “My Father’s business” (Lk 2:49), is not ordinarily perceived as requiring haste, or immediate attention. People have no compunction about absenting themselves from the gathering of the saints for reasons they would never consider a justifiable ground for missing work, or school, or an business appointment, or even shopping for supplies. Secondly, it is not often that professing Christians resort to God or those who walk with Him for resolutions. It is not at all uncommon to hear their first resort being to doctors, lawyers, counselors, or other professionals. I am drawing attention to these conditions because of their stark contrast with the things recorded in the book of Acts. This is not a matter intended to be used to judge others, nor am I saying it is a condemning matter. Rather, I am drawing attention to the fruit that is being produced by the religious professional’s of our day. It is very much like the “wild grapes” that Israel brought forth, after they had been given all manner of Divine advantage (Isa 5:2,4). The situation is so deplorable that the nominal church has produced offices and functions within itself to address difficulties among professing Christians with the wisdom of this world. Chief among these spurious offices are counselors, youth workers, financial advisors, and other consulting-type offices. There is nothing about these approaches that blends with the inspired record of those who lived by faith. That very circumstance ought to promote some holy initiatives to adjust the focus of the modern church.
THE WIDOWS STOOD BY HIM
“ . . .and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.”
What a touching sight it was. There were a number of widows that were gathered around the body of Dorcas. When Peter came in, they gathered around him, showing him “the tunics and garments which Dorcas had made while she was with them.” NKJV Other versions read “robes and other clothing,” NIV “coats and clothing,” BBE “body-coats and garments,” DARBY and “undershirts (tunics) and [other] garments.” AMPLIFIED In this case, “tunics” were garments worn closest to the skin – like undergarments. “Garments” refers to outer clothing that could be seen.
The reference to the time that Dorcas was “with them” could mean that she was one of the widows. It could also mean while she was among the brethren. Either way, Dorcas was noted for being among the disciples, whether those who had been widowed, or the saints in general. This was not a reference to their assemblies in particular, but appears to refer to the general company she kept, for she made the clothing of reference while she was among them.
One thing that has been highlighted throughout the book of Acts is the preference of believers for the saints. They were not only of one mind, but they preferred the company of one another. This can be noted in the following sample texts.
➪ “And all that believed were together, and had all things common” (Acts 2:44).
➪ “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart” (Acts 2:46).
➪ “And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them” (Acts 4:23).
➪ “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ”(Acts 5:42).
➪ “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple” (Acts 9:26).
➪ “And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying” (Acts 12:12).
Dorcas was not noted for merely living in Lydda, but for being “with” the people of God – “a certain disciple”! She was not known as a citizen of a province or country, but for being a member of the household of faith.
Some of God’s people have been criticized because of their preference for godly people. They have even been admonished to make more worldly friends. However, this attitude conflicts sharply with the Lord Himself, who prefers to be with His own people. He demonstrated this during His ministry, choosing twelve men to be “with Him” (Mk 3:14), then taking them everywhere He went. His choice time was spent with them. His extensive explanations were given to them. And before He was betrayed, He preferred to be with them, desiring to erat the Passover with them (Lk 22:15). He even declared that if He was to be found, it would be among those who met together in His name (Matt 18:20). Our text, then, perfectly coincides with the Divine manner.
HE PRAYED, AND THEN HE SPOKE
“ 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.”
PETER PUT THEM ALL FORTH
“But Peter put them all forth . . .” Other versions read, “put them all outside,” NKJV “putting them all out,” NASB “made them all go outside,” BBE “sent them all out of the room,” CSB and “asked them to leave the room.” NLT
Miracles of this sort were sometimes preceded by mere watchers being removed from the room. When Jesus raised Jairus’ daughter from the dead, he put most of the people out of the room (Mk 5:40; Lk 8:54). When Elijah raised the son of the widow of Zarephath from the dead, he took the boy into a room alone (1 Kgs 17:17-23). When Elisha raised the Shumammite’s son from the dead, he also shut the door, with himself and the body being alone (2 Kgs 4:32–37).
There are some works of the Lord that are not intended to be done in public – some miracles that require the absence of inhibiting influences. In this case, Peter faces “the last enemy” – the most formidable one. He chooses to do it in privacy, apart from people standing about him “weeping.”
HE KNEELED DOWN AND PRAYED
“ . . . and kneeled down, and prayed . . . ” Other versions read, “he got down on his knees and prayed,” NIV “went down on his knees in prayer,” BBE “fell on his knees and prayed,” MRD and “bowed his knees and prayed.” YLT
People may imagine that posture has nothing to do with prayer, but that is apparently not the mind-set of all men. Men who are said to have knelt when they prayed include the following. David (Psa 109:24), Solomon (1 Kgs 8:54; 2 Chron 6:13), Elijah (1 Kgs 18:42), Daniel (Dan 6:10), Ezra (Ezra 9:5), Jesus Himself (Lk 22:41), Stephen (Acts 7:60), Paul (Acts 20:36; Eph 3:14), Paul and several disciples together (Acts 21:5).
Among other things, all of these instances involved an acute sensitivity of being in the presence of the Lord. These were people who lived by faith and were keenly aware of what it means to petition the living God. In our time, there is a casualness that has crept into the church that has robbed the soul of this kind of cognizance. It appears to me that, in such cases, there is very little consciousness of the Lord’s presence. This accounts for much of paltry pulpit presentations, retarded responses among the people, and lack of fervency. If the church expects to obtain benefits from the God of heaven, there must come a time when they leave the room of weeping and reminiscing, and enter into the room of faith and supplication. They must, in a sense, leave the trouble and go to Go0d.
HE TURNED TO THE BODY AND SAID
“ . . . and turning him to the body said, Tabitha, arise.” Other versions read, “turning to the dead woman,” NIV “turned to the corpse,” MRD “turned to her body,” NAB “towards the dead woman,” NIB “turned to Tabitha’s body,” IE and “the body of Dorcas.” CEV
We do not know what Peter prayed, and it is just as well that we do not. Had it been known, hypocritical leaders would have developed a formula out of the approach Peter took, and then imposed it on the simple. Whatever Peter prayed, it is evident that he sensed that the prayer had been heard. Once that occurred, he ceased to pray, and turned toward the body, speaking to it as though it was not “dead, being alone” (James 2:17).
Tabitha, Arise!
Peter calls out the Hebrew name, addressing her as the seed of Abraham rather than a Greek-speaking Jew. Like Jesus, he sees what the Father is doing, and therefore speaks confidently (John 5:19). Nor, indeed, is this word spoken because Tabitha had faith, for she had left her body, and faith has to do with being in the body. This was a work that depended upon the faith of Peter, as well as the will of the Lord.
The raising of Tabitha did not depend upon a certain procedure, for there is no revealed procedure for raising the dead. This observation is highly disruptive to those who delight in procedures or routines. Think of the different ways in which the dead were raised.
➪ THE SON OF THE WIDOW OF ZAREPHATH. Elijah took the body of the dead boy, laid it upon his bed, and stretched himself upon the body three times crying, “O LORD my God, I pray thee, let this child's soul come into him again.” The Lord heard his prayer, and “the soul of the child came into him again” (1 Kgs 17:21-22).
➪ THE SHUNAMMITE’S SON. Elisha entered where the dead child had been placed on a bed. He lay upon the child, putting his mouth upon the child’s mouth, his eyes upon his eyes, and his hands upon his hands. When he did this, the flesh of the child became warm. He then walked back and forth in the house, and returned, stretching himself upon the child again. The child then “sneezed seven times, and the child opened his eyes” (2 Kgs 4:32-37).
➪ AN ANONYMOUS MAN. Some time following Elisha’s sickness and consequent death, a group of men were in the process of burying a man – probably digging the grave. During that year, the Moabites were invading the land. Those who were burying the body saw a band of raiders coming their way. They quickly lowered the body into the open grave of Elisha. As soon as the body touched the bones of Elisha, “he revived, and stood upon his feet” (2 Kgs 13:21).
➪ RAISING OF THE SON OF THE WIDOW OF NAIN. Near the gate of the city of Nain, Jesus encountered a funeral procession. Jesus touched the “bier,” or open coffin, in which the body was lying. He then said, “Young man, I say unto thee, Arise.” The young man sat up and began to speak (Luke 7:12-15).
➪ THE RAISING OF JAIRUS’ DAUGHTER. Jesus went into the room in which the body had been place, allowing only Peter, James, John, and the parents to be with Him. He took the maid by her hand and said, “Maid, arise.” Her “spirit came into her again, and she arose straightway” (Luke 8:49-55).
➪ THE RAISING OF LAZARUS. Lazarus had been dead for four days, and the body was in a sealed tomb. Jesus commanded the stone to be moved from the door. He then shouted, “Lazarus, come forth.” Lazarus came out of the tomb, wrapped about with grave clothes, with his face wrapped in a cloth. Jesus commanded the people, “Loose him, and let him go.”
➪ THE RAISING OF EUTYCHUS. When Paul was in Troas, he preached long into the night, being in the third floor of the building. A young man named Eutychus lapsed into a deep sleep, and fell from the third story, and was “picked up dead.” Paul went down, threw himself on the young man, and embraced him. He then announced, “Trouble not yourselves; for his life is in him” (Acts 20:9-10).
Under the Law, there were procedures for the cleansing of lepers (Lev 14:8-9), those having an issue of blood (Lev 15:5-13), and those who had eaten an animal that died “of itself” (Lev 17:15). There was a procedure for the installation of priests (Lev 8:6-36), for a woman who had given birth (Lev 12:6-8), and one for those who, in war, had killed a person or touched a dead body (Num 31:19-24). But there was no procedure for raising the dead. In fact, before Jesus, there were very few records of anyone being raised from the dead. Commencing with Jesus, however, the raising of the dead became more common. Jesus was noted for raising the dead (Matt 11:5). Three specific people whom Jesus raised from the dead are revealed: the son of the widow of Nain, Jairus’ daughter, and Lazarus – each one being in a different stage of death. In our text, Peter raises Tabitha from the dead. Paul raised Eutychus from the dead. It appears that Paul himself was even raised from the dead (Acts 14:19-20). However, in all of the records of the raising of the dead, no consistent procedure is employed.
In the case before us, Peter approaches the subject in a way that differs from all other recorded resurrections. He does not lay upon the body as Elijah did. He does not put his mouth, eyes, and hands on those of the body, then walk back and forth, and stretch himself upon the body again, as Elisha did. He does not touch the article on which the body was placed, as Jesus did when He raised the son of the widow of Nain. He does not take the body by the hand as Jesus did when He raised Jairus’ daughter. He does not raise her publically as Jesus did Lazarus. He does not fall on her and embrace her as Paul did when he raised Eutychus. Instead, he puts all of the people out, kneels down and prays, and then speaks to the body.
Now, all of this seem like nothing more that a series of interesting observations. However, in a day when work shops, seminars, week-end recovery retreats, and how-to books are in vogue, this text becomes very significant. We are reading of a man who was working with Jesus. He was living by faith, and had wisdom and spiritual understanding. He knew when to work, and when to let matters alone. Faith does not look for a certain way of doing things. The person who is working together with God is not doing so through a procedure, but through faith in, and fellowship with, the Lord Jesus Christ. If suddenly this manner was found within the professing church, there is no way to estimate how many lucrative religious corporations and businesses would immediately become obsolete.
SHE OPENED HER EYES AND SAT UP
“And she opened her eyes: and when she saw Peter, she sat up.”
Like the son of the widow of Zarephath, Tabitha’s soul came into her body again. As in the raising of Jairus’ daughter, her spirit came into her again. The essential parts of her person were once again united – spirit, soul, and body. Her body which had been “alone,” was no longer so. Like the son of the widow of Zarephjath, she “revived.” Like the Shunammite’s son, she “opened her eyes.” Like the son of the widow of Nain and Jairus’ daughter, she “sat up.”
The raising of the dead is actually a departure from the normality of life. It is written that it is “it is appointed unto men once to die” (Heb 9:27). In this, they “put off” the earthly tabernacle, and are gathered to their own people (Gen 25:8). So far as life in this world, there is a certain finality in death – at least that is the norm. In the dimness of lesser revelation Job once said, “As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more. He shall return no more to his house, neither shall his place know him any more” (Job 7:9-10). It is true that this is the ordinary lot of men – but it is not the only lot. Some few souls have been raised from the dead, re-entering their body of flesh and blood – a body which cannot enter into the kingdom of God (1 Cor 15:50).
The raising of the dead, such as is revealed in the case before us, confirms that men do not cease to be when they die. In such a resurrection, the body is not merely resuscitated, but the soul or spirit comes into the body again, as it revealed in Scripture. In death, the soul departs (Gen 35:18), and in this kind of resurrection, it returns to the same body it had left (1 Kgs 17:21-22). It returns from whence it had gone. What is more, when the soul returns, the body no longer has the infirmities that caused the death in the first place. The son of the widow of Zarephath died of a sickness (1 Kgs 17:17). The Shunammite’s son died after having severe pains in his head (2 Kgs 4:19-20). Jairus’ daughter died from some illness, even though she was only twelve years of age (Mk 5:23,35). Lazarus died of an illness (John 11:3,14). In our text, Tabitha also died of an illness (Acts 9:37).
All of these illnesses were in the body alone. Yet, when these people were raised from the dead, there is nothing that remotely suggests their bodies remained infirm. Yet, because they were comprised of “flesh and blood,” they would have to die again, for they were still “earthen vessels,” requiring ordinary maintenance. Elijah delivered to the widow raised son, for care (1 Kgs her 17:23). The same was true of Elisha when he raise the Shunammite’s son (2 Kgs 4:37). Jesus delivered the resurrected son of the widow of Nain to her (Lk 7:15). When Jesus raised Jairus’ daughter, He commanded them to give her something to eat (Lk 8:55). After Lazarus was raised from the dead, he ate with the other people (John 12:2). When Eutychus was raised from the dead, we assume he ate with the rest of the brethren as they continued with Paul (Acts 20:10-12).
The point that I am making here is that faith leads us into the realm of the extraordinary, not the ordinary. In this realm things are not accomplished by routine or rote. Everyone who died was not raised from the dead. Every time an apostle visited a place where some disciple had died, they did not raise them from the dead. This was a work directed by Divine will and discretion. Faith puts men into that blessed environment.
A GLIMPSE OF APOSTOLIC MINISTRY
It is written, “and many signs and wonders were done by the apostles . . . And by the hands of the apostles were many signs and wonders wrought among the people” (Acts 2:43; 5:12). Our text provides us with an example of this kind of work. I do not doubt that this was one of the “signs of an apostle” to which Paul referred (2 Cor 12:12). All of the resurrections recorded in Scripture were either accomplished by prophets (Elijah and Elisha), Jesus, or by apostles – either when Jesus first sent out the twelve (Matt 10:8), or following His enthronement in glory (Peter and Paul).
All of this confirms the uniqueness of the account before us. This, in turn, highlights the spiritual sensitivity of Peter, and the strength of his faith. The confidence with which he proceeded is refreshing to consider.
HE GAVE HER HIS HAND, AND LIFTED HER UP
“ 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive.”
A perusal of the miracles of Scripture with confirm how radically they differ from magic and Satanic power. There is a practicality in them that distinguishes them, confirming that God is working with the people in a manner that involves their very practical involvement. While there is certainly the presence of power from heaven, it is revealed with an amazing level of practicality. This is seen in both Elijah and Elisha stretching themselves upon the dead whom they raised, and in Paul embracing Eutychus as he raised him from the dead. We see it in Moses being told to throw a tree in some poisoned waters (Ex 15:26), and Isaiah taking “a lump of figs” and laying it upon a boil from which Hezekiah was dying (2 Kgs 20:7). There was also Moses’ use of his rod (Ex 14:15-16; 17:5), David’s use of a sling (1 Sam 17:50), Samson’s use of the jawbone of an ass (Judges 15:16), and Shamgar’s use of an ox goad (Judges 3:31). All of these instances were miraculous in nature, extending beyond human aptitude, yet involving human activity. We see something of this principle in our text – a principle that tends to personalize the working of the Lord, giving it an edifying quality rather than merely causing amazement.
HE GAVE HER HIS HAND AND LIFTED HER UP
“And he gave her his hand, and lifted her up . . .” Other version s read, “took her by the hand and helped her to her feet,” NIV “gave her his hand and helped her up,” NRSV “took her hand, lifting her up,” BBE “having given her his hand, he lifted her up,” YLT “took her by the hand, helped her to her feet,” PHILLIPS and “took her hand and helped her stand up.” GW
A similar action took place in other miracles, with personal involvement on the part of the worker.
➪ WHEN JESUS HEALED PETER’S MOTHER IN LAW. “And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them” (Mark 1:31).
➪ WHEN JESUS RAISED JAIRUS’ DAUGHTER. “But when the people were put forth, he went in, and took her by the hand, and the maid arose” (Mat 9:25).
➪ WHEN JESUS HEALED A BLIND MAN. “And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought” (Mark 8:23).
➪ WHEN JESUS HEALED A DEMON-POSSESSED BOY. “But Jesus took him by the hand, and lifted him up; and he arose” (Mark 9:27)
➪ WHEN JESUS HEALED A DEAF AND DUMB MAN. “And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue” (Mark 7:33).
➪ WHEN JESUS HEALED ANOTHER BLIND MAN. “When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay” (John 9:6).
➪
WHEN PETER HEALED THE LAME MAN. “And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength” (Acts 3:7).
Let it be clear, there were no healing properties in the hands of Jesus, His spittle, His fingers, His tongue, clay, or the apostles hands. Those were points through which the power of the Lord was made known, but they were not themselves the residence of Divine power. These days there are media-ministers who speak about having the Divine anointing in their hands. However, even they acknowledge it is not resident there, but only comes occasionally – and they say they are even able to feel it. All such claims bear more resemblance to the power of darkness than to the Lord of glory.
Once, when Jesus was passing through various towns in Galilee, and Judea, and in Jerusalem as well, it is written, “the power of the Lord was present to heal them” (Lk 5:17). That evidences Divine discretion. Such power is not always present, but is strictly an expression of the will and purpose of God.
Miraculous power cannot be divorced from God Himself – and that includes His “eternal purpose,” which is His objective. It also involves His will, which is the means through which that purpose is realized. The Lord will never act in contradiction of His purpose or will, for that would require Him to be unfaithful, and “He cannot deny Himself” (2 Tim 2:13). This means that miracles are not simply worked at will by those empowered to do them. Even the Lord Jesus, in whom the fulness of the Godhead dwells bodily, said He could “do nothing of Himself, but what He seeth the Father do” (John 5:19).
Peter, then, was in synch with the purpose of God. He was walking in the light as the Jesus Himself is in the light (1 John 1:7). That is why he knew what to do. It also why the circumstances were created for the work to be done. The outcome of this miracle will confirm the truth of these observations.
WHEN HE HAD CALLED THE SAINTS AND WIDOWS
“ . . . and when he had called the saints and widows . . . ” Other versions read, “the believers and the widows,” NIV “the believers, especially the widows,” GWN “the widows and all the believers,” NLT “the holy ones and the widows,” NAB “the congregation and the widows,” NJB “God’s people and the widows,” WEYMOUTH and “the Lord’s people and the widows.” WILLIAMS
Having raised Tabitha from the dead, Peter presented her to the people with whom she had companied: “the saints and widows.” The Greek word translated “saints” is a`gi,ouj, and so reads in all Greek texts. The meaning of this word is consistent throughout Scripture, and in the lexicons as well. It means “set apart unto God, to be, as it were exclusively His.” THAYER This is a invariable meaning.
God’s people are identified by expressions denoting what they are, or have become in Christ Jesus: i.e., disciples, believers, holy ones, new creation, sons of God, etc. This is to seen against the backdrop of terms that express institutional or traditional identity, like Fundamentalist, Baptist, Premillenialist, etc.
HE PRESENTED HER ALIVE
“ . . . presented her alive.” Other versions read, “presented her to them alive,” NIV “showed her to be alive,” NRSV “gave her to them, living,” BBE “restored her alive,” GENEVA “She was alive,” GWN “showed them she was alive,” NJB “delivered her alive,” PNT and “gave her back to them alive.” ISV
The “good works” which are wrought in God (John 3:21) will hold up under scrutiny. When God has really done a work in the individual, whether it is in the spirit or in the body, that work can be verified in appearance. Just as surely as a person who has been raised from the dead can be verified to be alive by what is seen, in the same manner, the person in whom God has placed a new heart and spirit (Ezek 11:19) will be seen to be different than he was before – like Saul of Tarsus. This is precisely why Jesus said, “the tree is known by its fruit” (Matt 12:33).
It would have been a display of gross ignorance to have pointed to Tabitha lying dead on the bed and tell the people that she was alive. It is equally as absurd to refer to people who are living in sin, have no love for the truth, and have no knowledge of God as Christians, born again, and accepted in the Beloved.
Presenting such people as being alive in Christ is like Peter presenting a dead body to the saints and widows, telling them that is was really alive, and just looked dead.
MANY BELIEVED IN THE LORD
“ 42 And it was known throughout all Joppa; and many believed in the Lord.”
Here we once again see that the effects of the works of God confirm their Source. That is another way of saying, “wisdom is justified of her children,” or “wisdom is vindicated by her deeds” NASB (Matt 11:19). That is, the fruit that is produced by the tree identified its kind.
IT WAS KNOWN THROUGHOUT ALL JOPPA
“And it was known throughout all Joppa . . .” Other versions read, “became known throughout all Joppa,” NKJV “news of it went all through Joppa,” BBE “Spread throughout the city of Joppa,” GWN “The whole of Joppa heard about it,” NJB “the news raced through the town,” LIVING “People everywhere in Joppa learned about this,” IE and “This incident became known throughout Joppa.” WEYMOUTH
The news of this great work rapidly spread throughout the entire city. This was the case because of the absolute distinctiveness of the works of God. Whether people agree with what has been truly done in the name of the Lord or not, they will, in some way, talk about it. This is owing to its uniqueness. This is demonstrated during Old Covenant times as well as now that Jesus has been enthroned in heaven. A few examples will suffice to confirm this.
➪ OF ISRAEL’S DELIVERANCE FROM EGYPT. “For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath” (Josh 2:10-11).
➪ OF THE KINGS OF ISRAEL. “And his servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life” (1 Kgs 20:31).
➪ OF GOD’S DEALINGS WITH ISRAEL. “O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?” (1 Chron 17:20-21).
➪ THE SUCCESSES OF JOSHUA. “So the LORD was with Joshua; and his fame was noised throughout all the country” (Josh 6:27).
➪ THE FAME OF SOLOMON. “For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about” (1 Kgs 4:31).
➪ WHEN JESUS WAS IN THE HOUSE. “And again he entered into Capernaum after some days; and it was noised that he was in the house” (Mark 2:1).
➪ WHEN THE TONGUE OF ZACHARIAS WAS LOOSED. “And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea” (Luke 1:65).
➪ THE BIRTH OF JESUS. “And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds” (Luke 2:17-18).
➪ THE FAME OF JESUS. “And His fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them” (Matt 4:24). “At that time Herod the tetrarch heard of the fame of Jesus” (Mat 14:1). “But so much the more went there a fame abroad of Him: and great multitudes came together to hear, and to be healed by Him of their infirmities” (Luke 5:15).
➪ THE EVENTS ON THE DAY OF PENTECOST. “Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language” (Acts 2:6).
➪ THE REPORT OF ANANAS AND SAPPHIRA. “And great fear came upon all the church, and upon as many as heard these things” (Acts 5:11).
All of this was in perfect accord with what had been declared concerning the wonderful works of God. “My tongue also shall talk of thy righteousness all the day long . . . I will meditate also of all thy work, and talk of thy doings . . . Make me to understand the way of thy precepts: so shall I talk of thy wondrous works . . . They shall speak of the glory of thy kingdom, and talk of thy power” (Psa 71:24; 77:12; 119:27: 145:11).
When once a work of God takes place among believers, they will speak about it. That is their nature, and it is the nature of the works of God to provoke such talking.
Today there are all manner of programs perpetrated within the Christian community that are designed to get people to witness, testify, and speak to others about the Lord. This is an admission that the modern church is weak in this area. However, should the Lord of glory begin working among the people, the tongues of the people would suddenly be loosed. This will not happen, however, as long as the religion of the people is confined to philosophy and institutional fervor. It is ever true, “A city set on a hill cannot be hid” (Matt 5:14). It must, however, be a “city.”
MANY BELIEVED IN THE LORD
“ . . . and many believed in the Lord.” Other versions read, “many believed on the Lord,” NKJV “had faith in the Lord,” BBE “put their trust in the Lord,” CJB “many came to believe in the Lord,” WILLIAMS and “many came to believe on the Lord [to adhere to and trust in and rely on Him as the Christ and as their Savior].” AMPLIFIED
Here gain, I want to draw attention to the way in which the results are described. This is not the way a great renewal would have been reported among the people with whom I was once identified. We did not use this kind of language for fear someone might think we belonged to a denominational church that was not particular about how they described being saved. However, this is the language of the Spirit, and it is both precise and broad in its meaning.
Prior to this, when Peter healed Aeneas, it is written that the people “turned to the Lord” (9:35). On the day of Pentecost, the people are said to have gladly received the word and been baptized (2:41). Later, we will read of people being granted repentance (11:18), turning to God (15:19), and believing and being baptized (18:8).
These do not represent different ways in which people are saved. Rather, they provide us with different perspectives of salvation, all of which are present in every instance of conversion. There is no such thing as a conversion in which a person does not repent, or does not believe, or is not baptized. No conversion occurs without a person being delivered from the power of darkness and translated into the kingdom of God’s dear Son (Col 1:13). No person is saved who is not added to the church (Acts 2:47), and placed in the body of Christ precisely where God intends (1 Cor 12:18). Everyone who is saved, with no exception, are quickened from death in trespasses and sins (Eph 2:1-4).
God has made absolutely no provision for a salvation in which men are not saved from sin, the guilt of sin, the power of sin, the devil, and this present evil world. There is no salvation in which men are not effectively raised, justified, accepted, delivered, and quickened (Eph 2:8; 1 Tim 1:9; Acts 13:39; Rom 5:1; Eph 1:6; 1 Thess 1:9; Heb 2:14; 9:14; Gal 1:4).
All of these experiences come together, and none are isolated from the rest. We do not receive the forgiveness of sins, only to be justified later. Nor, indeed are we accepted by God but not given His Holy Spirit. It is not possible to be reconciled to God and not be at peace with Him, or to be made alive in Christ Jesus, yet retain a preference for sin.
When we refer to any component or facet of salvation, we include the whole of it as well. Men cannot receive Christ as Savior, yet not as Lord, for the two always travel together (2 Pet 1:11; 2:20; 3:2,18). What is more, everyone begins the same way and with the same benefits in Christ Jesus. They have all been freed, have access to God, and possess a clean slate. There are not different ways to be born again, or different effects of the birth itself.
This is why men look in vain for patterns and systems in the book of Acts. It is not a book of procedures, but the record of the working of the Lord. That record looks at salvation much as a person beholds a rotating globe of the world. At any one time, a single part of the world may seem dominate, but it is only a part of the world, and not the world itself. Men do well to culture their souls to read the book of Acts in such a way as to never lose the sight of the magnificent entirety of God’s great salvation.
Such a perspective will serve to clarify the greatness of your own salvation, and will produce confidence and assurance within you, both of which will stand in the day of judgment.
HE TARRIED IN JOPPA MANY DAYS
“ 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.” Other versions read, “he stayed many days,” NKJV “stayed in Joppa for some time,” NIV “abode many days,” ASV “stayed a long time,” NAB “remained for a considerable time,” WEYMOUTH “for several days,” WILLIAMS and “for considerable time.” AMPLIFIED
Now, Peter remains in Joppa for an unspecified period of time. It was not a lengthy period, like some identified with Paul. He said after his conversion it was “three years” before he went to Jerusalem (Gal 1:18). Paul spent “a whole year” in Antioch, meeting regularly with the church there (Acts 11:26). He spend “a year and six months” in Corinth (Acts 18:11). He disputed in a synagogue in Ephesus for “three months” (Acts 19:8), then remained in Ephesus for “two full years,” disputing in the school of Tyrannus (Acts 19:9-10). He told the elders at Ephesus that he had spent “three years” among them, warning every man night and day with tears because of an imminent onslaught of self-centered teachers that he saw coming (Acts 20:30-31). Fetus left him in prison for “two years” in Caesarea (Acts 24:27). He remained in Greece for “three months” Acts 26:3), and “three months” on the Isle of Melita (Acts 28:13). In Rome, Paul spent “two whole years in his own house” (Acts 28:30).
These specified periods account for thirteen years of Paul’s life. The duration of other imprisonments are not known (2 Tim 1:16; Eph 3:1; Phile 1:1).
I provide these facts to substantiate that lengthy periods of time are not stated in terms of days, but of months and years. The time, therefore, that Peter spent in Joppa does not appear to have been unusually lengthy, and is therefore stated in terms of days.
During this time, we assume that Peter continued to strengthen the saints, and declare the Gospel to those who had not yet believed. The fact that all of Joppa believed at the report of Tabitha being raised from the dead, confirms that the Gospel had been preached to them, for “how shall they believe on Him of whom they have not heard? And how shall they hear without a preacher?” (Rom 10:14).
The word “tarried” is translated from a word that means, “to remain, abide . . . not to depart.” THAYER It is as though Peter knew there was a work to be done in that area, and so he continued there, like Paul did in Antioch, Corinth, and Ephesus. Neither he nor Paul was idle when they remained in a place. For the saints in this area, the period of rest that was being enjoyed was augmented with sound doctrine. I do not doubt that the believers in that area continued to take advantage of this unique opportunity.
SIMON THE TANNER
Here is another man of whom we know very little. He was a “tanner,” Other versions read, “a leather tanner,” CJB “a leather worker,” GWN and “a tanner of hides.” NLT The word “tanner” refers to a person who worked with hides that had been “stripped from dead animals.” THAYER Other definition include the following: “a person who prepares animal skins for use tanner, leather dresser,” FRIBERG “a person who prepares animal skins for use tanner, leather dresser.” LOUW-NIDA
Historians tell us that the work of the tanner was despised by the Jews like the work of shepherding was by the Egyptians (Gen 46:34).
We are not told why Peter chose to stay with Simon. We assume that he was a member of the household of faith, and had opened his house to Peter. The apostle no doubt had recalled some of the words of Jesus, when He first sent out the disciples to preach the Gospel of the Kingdom. “And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you” (Matt 10:11-13). Simon the tanner was obviously a man that was “worthy,” else Peter would not remained there. Further, Peter had no doubt let his peace be upon house, as Jesus had instructed them to do at the first.
The act of hospitality is frequently mentioned in relation to those who preached the Gospel. A man named Judas received Saul of Tarsus while he was waiting for further word from the Lord (Acts 9:11). Mary, the mother of John Mark, entertained many saints in her house as they gathered for prayer (Acts 12:12). Lydia twice received Paul and Silas into her house (Acts 16:15,40). After he was converted, the Philippian jailer received Paul and Silas into his house (Acts 16:34). Jason received Paul and Silas into his house at the jeopardy of his own life (Acts 17:7). A man named Justus received Paul into his house (Acts 18:8). Philip the evangelist received Paul and those with him into his house (Acts 21:8). Paul said a man named Onesiphorus often refreshed him, and prayed the Lord would bless his house because of it (2 Tim 1:6). John wrote a man named Gaius, commending him for frequently entertaining brethren and strangers (3 John 1:5-8). It is always good to remember the word of the Lord concerning the matter of hospitality: “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it” (Heb 13:2). That is what is being lived out in the book of Acts.
CONCLUSION
We have been provided a glimpse of the manner in which the Gospel was preached and people were brought to believe. In this text, it all began with giving attention to the saints, and building them up during a time of “rest” from persecution. When the people of God were strengthened, the Word spread, and people were turned to the Lord, and believed on Him. That continues to be a most excellent strategy, for when people are mature in Christ Jesus, He comes to dwell in their hearts y faith, as affirmed in Ephesians 3:16-17). A weak and vacillating church ought not engage in outreach ministries. They ought to rather heed the word of Jesus to such churches: “I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see” NKJV (Rev 3:18). When churches become strong, Christ works within them, and when He works within them, word gets out.