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Acts 9:32-41

King James Version (KJV)

“In our prayers we talk to God, in our Bible study God talks to us, and we had better let God do most of the talking.”
— D.L. Moody

Scripture focus

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 shewing 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.

Acts 9:32-41 — KJV

Commentary

Commentary on Acts 9:32

Theological / Devotional

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).

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