Acts 9:32

Came to pass. See on Luke 1:8. The phrase is typical of Luke’s style. He uses it at least 39 times in his Gospel, and 14 times in Acts. It usually marks a juncture in the narrative.

Peter. From this point until ch. 11:25, the record leaves Saul and turns to the work of Peter. Because of this, the present section is sometimes described as “The Acts of Peter.” It is evident, however, that Luke gives this account of Peter’s ministry not as a partial biography of this pillar of the church, but as a part of his over-all literary plan of depicting the conversion of the Gentiles. When, through the work of Peter, this new phase of Christian service is well on its way, the writer returns to Saul’s career and concentrates on his missionary labors among the Gentiles.

Luke’s narrative (Acts 8:25) had left Peter, with John, preaching the gospel to Samaritan villages on his way back to Jerusalem. After his return he received a 15-day visit from Saul (Gal. 1:18). But it is clear that the apostles did not cloister themselves in Jerusalem; they went farther afield and ministered to newly established groups of believers. Such visits helped to unify the infant church and promote its balanced growth.

Passed. Gr. dierchomai, “to go through.” For its missionary significance see on ch. 8:4 (cf. Luke 9:6).

Throughout all quarters. This may also be translated “among them all,” referring either to the church groups of v. 31 or to the “saints” mentioned later in this verse.

Saints. See on v. 13.

Lydda. Lod of the OT (1 Chron. 8:12; Ezra 2:33; Neh. 7:37; 11:35), known in modern times as Ludd. The town was founded by settlers from the tribe of Benjamin (1 Chron. 8:1, 12), in the rich plain of Sharon. It lay 11 mi. (17.7 km.) southeast of Joppa, and a day’s journey northwest of Jerusalem. Josephus (Antiquities xx. 6.2) called it a village “not less than a city in largeness.” At the request of Judas Maccabaeus, Demetrius Soter transferred it to the holdings of the Temple at Jerusalem (1 Maccabees 11:32-34). Under the rule of the Roman Cassius, noted for his brutal seizure of property and funds, the inhabitants were sold as slaves (Josephus Antiquities xiv. 11.2 [275]). However, it had recovered its former prosperity, and appears at this time to have been the seat of a flourishing Christian community. In the wars preceding the destruction of Jerusalem, it was burned by Cestius Gallus A.D. 66 (Josephus War ii. 19.1 [515, 516]), when most of its inhabitants had gone to the Feast of Tabernacles in Jerusalem, and was occupied by Vespasian in A.D. 68 (ibid. iv. 8.1 [444]). When the city was rebuilt, probably under Hadrian (c. A.D. 130), it was renamed Diospolis (City of Zeus). It was later the seat of one of the chief bishoprics of the Syrian church. Its outstanding characteristic seems to have been its poverty. According to an ancient Jewish commentary, Rabbi Nathan (A.D. 160) said, “There are ten portions of poverty in the world, nine in Lydia [Lydda] and one in the rest of the world” (Midrash Rabbah, on Esther 1:3, Soncino ed., p. 30). It is quite likely that the faith of Christ was planted in the city by Philip the evangelist. The town would be on the road that Philip would travel as he passed through “all the cities” on his way from Azotus to Caesarea (see on Acts 8:40).