Acts 9:31–10:8

Here we have, I. The visit Peter made to the churches that were newly planted by the dispersed preachers, Act 9:32. 1. He passed through all quarters. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers. He passed dia pantōn - among them all, who pertained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always upon the remove, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, Act 12:2. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned Ch1 8:12; Ezr 2:33. The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Psa 16:3. II. The cure Peter wrought on Eneas, a man that had been bedridden eight years, Act 9:33. 1. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as this, whose disease was incurable in a course of nature, to show how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us. 2. His cure was very admirable, Act 9:34. (1.) Peter interested Christ in his case, and engaged him for his relief: Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, directs him to look up to Christ for help, and assures him of an immediate cure - not, "He will make thee," but, "He does make thee, whole;" and a perfect cure - not, "He makes thee easy," but "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself: "Arise and make thy bed, that all may see thou art thoroughly cured." Let none say that because it is Christ that by the power of his grace works all our works in us therefore we have no work, no duty, to do; for, though Jesus Christ makes thee whole, yet thou must arise and make use of the power he gives thee: "Arise, and make thy bed, to be to thee no longer a bed of sickness, but a bed of rest." (3.) Power went along with this word: he arose immediately, and no doubt very willingly made his own bed. III. The good influence this had upon many (Act 9:35): All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think that every individual person in those countries took cognizance of the miracle, and was wrought upon by it; but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa 65:10. 1. They all made enquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world. 2. They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned to the Lord, to the Lord Jesus. They turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him.

Acts 9:32-35 32. And it happened, that whilst Peter walked through all, he came also unto the saints which dwelt at Lydda. 33. And he found there a man named. AEneas, who had laid in his bed eight years, who had the palsy. 34. And Peter saith unto him, Aeneas, Jesus Christ make thee whole: arise, and make thy bed. And forthwith he arose. 35. And all those which dwelt at Lydda and Assaron saw him, and were turned unto the Lord. 32. Luke setteth down how the Church was increased by miracles. And he reciteth two miracles: That a man who had been bedrid eight years, having the palsy, was suddenly healed; and that a certain woman was raised from death. First, he saith, that as Peter walked throughout all, he came to Lydda. And by all understand not Churches, but the faithful, because it is in Greek of the masculine gender, though that skilleth not much for the sense. And it was meet that the apostles, who had no certain place of abode, should wander hither and thither as occasion was offered. Wherefore, whilst they are all occupied in divers parts, Peter took upon him this charge, whereby the foolishness of the Papists is refuted, who gather Peter's primacy by the authority which he had to visit; as if the rest of the apostles did live idly at Jerusalem like private men, when Peter did visit the Churches. Again, admit we grant that Peter was the chief apostle, which thing the Scripture showeth oftentimes, doth it thereupon follow that he was the head of the world? But would to God the bishop of Rome, who will be counted Peter's successor, would travel as he did to animate the brethren, and would every where prove indeed that he is the apostle of Christ. Now, he which out of his throne doth with more than tyrannous lordship oppress all the Churches, pretendeth that Peter did visit the Churches with great pains. Which dwelt at Lydda. Lydda, which was afterward called Diospolis, was situated not far from the Mediterranean Sea, being a renowned city as well for antiquity as also for many gifts. Joppa was nigh to this city, which had a famous haven, though very full of rocks. The city itself stood upon a high cliff, whence they might see to Jerusalem. At this day there is nothing to be seen there but the ruinous walls of the old city, save only that the haven remaineth, which they call most commonly Japhet. It should seem that Luke nameth Assaron as some town or city. Jerome mentioneth Saron, and thinketh that thereby is meant the whole plain lying between Cesarea and Joppa. But because Jerome showeth no reason why he should change the reading which is commonly used, I admit that willingly which Luke's text showeth me, to wit, that it was a city hard by. But I do not contend about this matter; as I do not ambitiously gather those things which may serve for a vain brag, because it shall be sufficient for the godly readers to know those things which make to Luke's meaning. 34. Jesus Christ maketh thee whole. It is certain that the apostles would never have attempted the doing of miracles, unless they had been first certified of the will of God, whereupon the effect did depend. For they had no such power of the Spirit given them that they could heal whatsoever sick persons they would; but as Christ himself used a measure in his miracles, so he would have his apostles to work no more than he knew were profitable. Therefore Peter did not rashly break out into these words; because he might have set himself to be laughed at, unless he had already known the will of God. It may be that he prayed apart. The Spirit who was the author of all miracles, and which wrought by the hand of Peter, did even then direct his tongue, and did move his heart by a secret inspiration. And in these words Peter showeth plainly that he is only the minister of the miracle, and that it proceedeth from the power of Christ; that he may by this means extol the name of Christ alone. Make thy bed. These circumstances do amplify the glory of the miracle, in that he doth not only recover strength to rise, but is also able to make his own bed, who could move no member before. To the same end tendeth the continuance of the disease; for a palsy of eight years' continuance is not easily cured. In like sort is he said to have laid in his bed, that we may know that all his members were lame; for it was a little bed wherein they were wont to rest at noon. Whereas AEneas was so ready to make trial of his members, he thereby declared the obedience of his faith. For although he perceived the strength which was given him, [632] yet he was most of all moved with the efficacy of the words, to rise. 35. And all those. His meaning is, that the miracle was published abroad, and was known throughout the whole city. For when the Scripture saith all, it doth not comprehend every one how many so ever it noteth; but it putteth all for the more part, or for many, or for the common sort of men. Therefore, the sense is, that whereas there was but a small number of godly men there, a great part of the people became members of the Church. And in this clause is expressed the fruit of the miracle, because they embraced Christ and his gospel. Wherefore those men corrupt miracles, whosoever they be, which look only upon men, and do not turn their eyes toward this end, that being instructed concerning the power and grace of Christ, they may stick only to him. Therefore that token of Christ's divine power which he showed was the beginning of turning to him. [633] Footnotes: [632] "Redditum sibi vigorem," that his vigor was restored. [633] "Initium et praeparatio conversionis ad ipsum," was a preparation and commencement of conversion to him.

FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31) Then had all the churches rest--rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [JOSEPHUS, Antiquities, 18.8.1, &c.]. throughout all Judea, and Galilee, and Samaria--This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.

PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43) as Peter passed throughout all quarters--not now fleeing from persecution, but peacefully visiting the churches. to the saints which dwelt at Lydda--about five miles east of Joppa.

all that dwelt at Lydda and Saron--(or "Sharon," a rich vale between Joppa and CÃ&brvbrsarea). saw him, and turned to the Lord--that is, there was a general conversion in consequence.

Then had the churches rest,.... Meaning not spiritual rest in Christ; this they had before, even in tribulation, but rest from persecution; not so much because of the conversion of Saul, the great persecutor of them, for his conversion had been three years before; but rather because of his removal to other parts, the sight of whose person, and especially his ministry, had afresh stirred up the Jews to wrath and fury. The Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions, read in the singular number, "the church": but the several countries hereafter mentioned shows that more are designed: for it follows, throughout all Judea, and Galilee, and Samaria; for by means of the dispersion, on account of persecution, the Gospel was preached in these several places, and churches gathered, and which shared in the persecution until this time, when they began to have rest; Galatians 1:22 1 Thessalonians 2:14 and were edified; or built up on the foundation Christ, and their most holy faith, through the ministry of the word and ordinances, and their mutual love and holy conversation; and had an increase of members, and of grace, and of spiritual knowledge: and walking in the fear of the Lord; which was always before their eyes, and upon their hearts, continuing in religious exercises, and in the discharge of every duty, both to God and man. Not in a slavish fear of the wrath of the Lord, and of damnation for sin committed against him; for this is not consistent with their characters, as Gospel churches, made of persons who had received not the spirit of bondage to fear, but the Spirit of adoption, nor with their edification in faith and holiness; for "he that feareth is not made perfect in love"; 1 John 4:18 which edifies; nor with the comforts of the Holy Ghost, they are afterwards said to walk in: but in a godly fear, which has the Lord for its author, is not of a man's self, but of the grace of God, and is encouraged and increased by the discoveries of his grace and goodness: and which has the Lord for its object, whose name is holy and reverend, and is to be feared by all his saints: it shows itself in an hatred of sin; in a departure from it; in a carefulness not to offend the Lord; in withholding nothing from him, though ever so dear and valuable, he calls for; and in attending to all the parts of divine worship: and walking in it denotes a continuance in it, a constant progression in all the acts of internal and external worship, which are both included in the fear of the Lord; and it requires strength, and supposes pleasure and freedom. It is said of Enoch, that "he walked with God"; which the Targum of Onkelos paraphrases, "he walked in the fear of the Lord", Genesis 5:22 the same phrase which is here used. And in the comfort of the Holy Ghost: which he communicated by shedding abroad the love of God in them, taking the things of Christ, and showing them to them, applying covenant blessings and Gospel promises to their souls, owning the word and ordinances, and making them useful to them, thereby leading them into fellowship with the Father, and with the Son. In all which he acts the part of a Comforter, and answers to the character he bears, and the office he is in: the love of God, which he directs into, and sheds abroad in the heart, refreshes and revives the Spirit of God's people; it influences and encourages every grace that is wrought in them; and makes them easy and comfortable under all providences, even the most afflicting ones: the things of Christ he takes and shows unto them are his blood, righteousness, and sacrifice; which being applied, and interest in them shown, produce abundance of peace, joy, and comfort: the promises of the covenant, and of the Gospel, he opens and applies, being such as hold forth the blessings of grace unto them; and being exceeding great, and precious, and suitable to their cases; and being absolute and unconditional, immutable, and sure, afford them much pleasure and satisfaction: and the word and ordinances being attended with the Holy Ghost, and much assurance, are breasts of consolation to them: and "walking" in those comforts which he administers, by such means, denotes a continuance of them, a long enjoyment of them, which is not very common; for, generally speaking, these comforts last but for a small time; and also it intimates much delight and pleasure in them, Psalm 94:19 and so "were multiplied"; both in their gifts and graces, and in the number of converts added to them.

And it came to pass, as Peter passed through all quarters,.... The Arabic version reads, "all the foresaid places", as Judea, Galilee, and Samaria; through which he took a tour, in order to visit the new churches here planted, fix pastors over them, and confirm the Gospel by miracles, which they had received: he came down also to the saints which dwelt at Lydda: a city which lay on the west of Jerusalem, and is said (u) to be a day's Journey from it; and a day's journey were ten parsas, or forty miles (w): it was but thirty two miles from Jerusalem, and was a place famous for Jewish doctors; for which reason it is frequently mentioned in the Talmudic writings, under the name of Lod or Lud. Mention is made of R. Simlai, who was of Lydda (x), and of the chambers of Beth Nithzah, and of Arum in Lydda (y) where the doctors disputed; there was a school here, of which R. Akiba was president (z) here also the sanhedrim sometimes sat, since we are told that Ben Sutda was tried and stoned at Lud or Lydda (a); and here likewise they intercalated the year (b), it being in Judea: this place was situated in a plain; so says Jerom (c), "they that dwell in Sephela, that is, in the plain, Lydda and Emmaus, which design Diospolls and Nicopolis, shall possess the Philistines.'' And with this agrees the account the Talmudists (d) give of it, "the country of Judea was divided into three parts, the hill country, the plain, and the valley; from Bethhoron to Emmaus was the hill country; from Emmaus to Lydda was the plain or champaign country; and from Lydda to the sea, the valley.'' Hence also we read (e) of , "the plain of Lydda": and now Peter coming from Jerusalem, and the hill country of Judea, into this plain and champaign country, is properly said to come down to the saints there. So Quadratus in Josephus (f) is said to come up from Lydda to Jerusalem. This place was near the Mediterranean sea; and was in Jerom's time called Diospolis (g), and in the time of R. Benjamin (h) Seguras; it is the same with Lod in Ezra 2:33 The builder of it was Shamed the son of Elpaal, 1 Chronicles 8:12. It was in the times of Josephus (i) a village, yet not inferior to a city for greatness. It is now called S. Georgia. And here it seems some saints or Christians dwelt, whom Peter, among the rest, visited; and which is mentioned for the sake of the miracle he there wrought, next related. And these saints at Lydda very likely were converted under Philip's ministry, as he passed from Azotus to Caesarea, Acts 8:40 and, it may be, were in a church state, or, however, were afterwards. Zenas the lawyer, the Apostle Paul speaks of in Titus 3:13 is said to be bishop of Diospolis, or Lydda; in the beginning of the fourth century Aetius was bishop of this place, who assisted in the council of Nice; and in the same century, anno 331, Dionysius, another bishop of this place, was present at a council at Constantinople; and in the fifth century Photinus wrote himself bishop of Lydda, in the Chalcedon council, anno 451 (k). (u) Misn. Maasersheni, c. 5. sect. 2. T. Bab. Betza, fol. 5. 1. & Roshhashana, fol. 31. 2. & Juchasin, fol. 37. 1.((w) T. Bab. Pesachim, fol. 93. 2. & Gloss. in ib. (x) Juchasin, fol. 105. 1.((y) T. Bab. Kiddushin, fol. 40. 2. T. Hieros. Pesachim, fol. 30. 2.((z) Misn. Roshhashana, c. 1. sect. 6. (a) T. Hieros. Sanhedrin, fol. 25. 4. (b) Ib. fol. 18. 3.((c) In Obadiah 1. 19. (d) T. Hicros. Sheviith, fol. 38. 4. (e) Misn. Sheviith, c. 9. sect. 2.((f) De Bello Jud. l. 2. c. 12. sect. 8. (g) Epitaph. Paulae, fol. 59. A. (h) ltinerar. p. 52. (i) Antiqu. l. 20. c. 5. sect. 2.((k) Reland. Palestina Illustrata, 1. 3. p. 878, 879. Vid. Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2.

And there he found a certain man,.... In a house in that city, into which he entered: named Aeneas; which is a Gentile name, and so might the person be; though there is mention made of this name among the Jews. We read of one R. Samuel Bar, "Aenea, or Aeneas" (l); but it was more common among the Greeks. Aeneas the Trojan is well known in history, who, after the destruction of Troy, went into Italy, and settled there; and from him the Trojans are sometimes called Aeneadae. The name comes from the Greek word "ainoo", which signifies "to praise"; and Aeneas is one "worthy of praise": though Jerom (m) takes it to be an Hebrew name, which he interprets "one that answers", or a "poor man", or "misery"; as if it came from the Hebrew word "anah", which signifies "to answer, or to afflict". Which had kept his bed eight years, and was sick of the palsy; so that the distemper was grown stubborn, and thought incurable; nor perhaps had he, or his friends, any hope of his ever being restored to health again. (l) T. Hieros. Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 73. 3.((m) De Nominibus Hebraicis, fol. 105. H.

And Peter said unto him, Aeneas, &c. He called him by his name, which he might without divine revelation know, though he was a stranger to him, by the people of the house, where he was: Jesus Christ maketh thee whole; Peter knew, by some secret impulse upon his mind, that Christ would cure this man by him as an instrument at this time, and therefore said these words; not as a prayer, as some render them, "may Jesus Christ heal thee", though was it so, it was a prayer of faith; but as a promise that he would, or rather as a declaration of the then present exertion of his power to heal him; which he ascribes not to himself, but to Christ, in whose name, and by whose power the apostles wrought all their miracles; Acts 3:12 "arise, and make thy bed"; which would be a full demonstration that he was perfectly whole: and he arose immediately; and also, no doubt, made his bed, as the man at Bethesda's pool was bid by Christ, to take up his bed and carry it, as a proof of his soundness.

And all that dwelt at Lydda and Saron,.... Saron, which is here joined to Lydda, is the name of a fruitful country on the borders of the Mediterranean sea, between Joppa and Caesarea, beginning at Lydda. There were two countries in the land of Israel called Saron, as Jerom observes (n); there was one between Mount Tabor, and the lake of Tiberias; and there was another which reached from Caesarea of Palestine, to the town of Joppa; the former was inhabited by the Gadites, and was beyond Jordan, 1 Chronicles 5:16 the other was on this side Jordan, near Lydda. And this is what is here meant; and of which the same writer elsewhere says (o), the whole country by Joppa and Lydda is called Saron, in which are large and fruitful fields; and on Isaiah 65:10 which the Vulgate Latin renders, "and the plains shall be for folds of flocks", he observes, that "Sharon", in the Hebrew text, is put for plains or champaign country; and adds, all the country about Lydda, Joppa, and Jamnia, is fit to feed flocks: and agreeably to this, in Jewish writings, the calves of Sharon (p) are spoken of as the best; and the word is by the commentators of the Misna interpreted (q) by "a plain", or champaign country; for this was not the name of a single town or city, but of a country, bordering on Lydda, and the above mentioned places; in which were several towns and villages, and the inhabitants of those that were nearest Lydda are here designed. It was such a fruitful and delightful country, that the Targum on Sol 2:1 has rendered it by the garden of Eden: it had its name either from "Shur", which signifies to behold afar off, from the fine and large prospect that might be taken on it; or from "Shar", which signifies the navel, because it was a valley or plain surrounded on every side with mountains and hills: it abounded in flowers and fruits; hence mention is made of the rose of Sharon, Sol 2:1 and in vines; hence we frequently read of the wine of Saron (r), and which was so very good, that they mixed two parts of water with one of wine (s). It was a country, the Jews say (t), whose earth was not fit to make bricks of; and therefore houses made of them did not stand long, but needed repairing often in seven years: hence the high priest, on the day of atonement, used to pray for the Saronites, that their houses might not become their graves (u). Now when the inhabitants of this place, as well as of Lydda, saw him; that is, Aeneas, made whole, who had been ill of a palsy, and had kept his bed eight years, they were so impressed with it, that it issued in their conversion: and turned to the Lord: they believed in Christ, embraced his Gospel preached by Peter, professed faith in him, and submitted to his ordinances; being turned by powerful efficacious grace, they turned their feet to keep his testimonies. (n) De locis Hebraicis, fol. 94. M. (o) Comment. in Isaiah 33.9. (p) Misn. Bava Kama, c. 10. sect. 9. (q) Maimon. & Bartenora in Misn. Bava Bathra, c. 6. sect. 2.((r) Misn. Nidda, c. 2. sect. 7. (s) T. Bab Sabbat, fol. 77. 1.((t) Gloss. in T. Bab. Sota, fol. 43. 1.((u) T. Hieros. Sota, fol. 23. 1. Vajikra Rabba, sect. 20. fol. 161. 4.

And Peter said unto him, Eneas, Jesus Christ maketh thee whole--(See on Act 3:6). make thy bed--(See on Joh 5:8).

Luke here makes no mention of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, Gal 1:16, Gal 1:17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded. I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (Act 9:23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (Act 9:24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, Co2 11:32. Now Christ showed Paul what great things he must suffer for his name (Act 9:16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away - hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (Co2 11:33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God. II. He met with difficulties at Jerusalem the first time he went thither, Act 9:26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal 1:18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (Act 9:28, Act 9:29), seem to be more than would consist with his fifteen days' stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historēsai - to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe, 1. How shy his friends were of him (Act 9:26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (Act 9:27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, Co2 3:1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do. 2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause - to see him coming in, and going out, with the apostles (Act 9:28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (Act 9:29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, Act 6:10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (Act 9:30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (Act 22:17, Act 22:18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, Act 9:15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ's witnesses cannot be slain till they have finished their testimony. III. The churches had now a comfortable gleam of liberty and peace (Act 9:31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe, 1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation. 2. They made a good use of this lucid interval. Instead of growing more secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord - were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost - were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly. 3. God blessed it to them for their increase in number: They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fe…

Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former - the raising of Tabitha to life when she had been for some time dead. Here is, I. The life, and death, and character of Tabitha, on whom this miracle was wrought, Act 9:36, Act 9:37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Pro 5:19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She devised liberal things, Isa 32:8. Her hands were full of good employment; she made a business of doing good, was never idle, having learned to maintain good works (Tit 3:8), to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker: Non magna loquimur, sed vivimus - We do not talk great things, but we live them. Among other good works, she was remarkable for her alms - deeds, which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms - deeds which she did. Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms - deeds, hōn epoiei - which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms - deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, Co2 8:11; Co2 9:7. This is the life and character of a certain disciple,; and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples indeed, Joh 15:8. 4. She was removed in the midst of her usefulness (Act 9:37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Psa 41:1, Psa 41:3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, Ti2 1:18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est - the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place. II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, Act 9:38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus - a physician after death, is an absurdity, but not Post mortem apostolus - an apostle after death. III. The posture in which he found the survivors, when he came to them (Act 9:30): Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have ability, when the great apostle made himself the servant of all, Co1 9:19. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were, 1. Commending the deceased - a good work, when there was that in them which was truly commendable, and worthy of imitation, and when it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job 31:20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whether the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Ecc 7:21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubtless there were other instances of her alms - deeds which she did, but this was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him (Isa 58:7), and not think it enough to say, Be ye warmed, Jam 2:15, Jam 2:16. (2.) What a grateful sense the poor had of her kindness: They showed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed who have kindness shown them and will not make at least an acknowledgment of it, by showing the kindness that is done them, as these widows here did. Those who receive alms are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, when God and the poor have thus had their due, she makes herself coverings of tapestry and her own clothing is silk and purple, Pro 31:19-22. 2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They need not weep for her; she is taken from the evil to come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while she was with them, but now she is gone from them, and this is their grief. Those that are charitable will find that the poor they have always with them; but it is well if those that are poor find that they have always the charitable with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this piece of gratitude is owing to them, to pray for their recovery, that, if it be the will of God, those may be spared to live who can ill be spared to die. IV. The manner in which she was raised to life. 1. Privately: She was laid in the upper room where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Mat 9:25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. 2. By prayer. In his healing Eneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus; but Christ's prayer was with the authority of a Son, who quickens whom he will; Peter's with the submission of a servant, who is under direction, and therefore he knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger at the promise, Rom 4:19, Rom 4:20. But, when he had prayed, he turned to the body, and spoke in his Master's name, according to his example: "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead…

Acts 9:36-38 36. And there was a certain disciple at Joppa called Tabitha, which, if you interpret it, is called Dorcas. This woman was full of good works and alms which she did. 37. And it happened in those days that she was sick, and died. And when they had washed her, they laid her in an upper parlour. 38. And forasmuch as Lydda was near to Joppa, the disciples, who had heard that Peter was there, sent two men to him, requesting him that he would come to them. 36. There followeth a more famous token of Christ's power, by how much it is more hard to restore life to a dead body, than to restore health to a man that is sick. But Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ's disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. And this title teacheth us that Christianity cannot be without doctrine; and that that form of learning is prescribed, that the same Christ may be Master to all. This is the chiefest praise, this is the beginning of holy life, this is the root of all virtues, to have learned of the Son of God the way to live, and the true life. The fruits of good works proceed afterward from faith. By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. The commendation of liberality is great, because, as the Holy Ghost doth witness, it containeth in itself the sum of a godly and perfect life. Now we see what titles Tabitha hath. For religion toward God or faith goeth first; secondly, that she exercised herself in helping the brethren, and specially in relieving the poverty of the poor. For by use it is come to pass, that all that help wherewith the poor, and those which are in misery, are helped, is called eleemosune. Tabitha is rather a Syrian word than an Hebrew, which Luke did turn into Greek, that we might know that it was not like to the virtues of the holy women, and that she was debased in such a simple name; [634] for Dorcas signifieth a goat; but the holiness of her life did easily wipe away the blot of a name not very seemly. 37. It happened that she was sick. He saith in plain words that she was sick, that he may the more plainly express her death which followed. To the same end he saith that the corpse was washed and laid in an upper chamber; therefore, these circumstances serve to make the miracle to be believed. Whereas they carry her not straightway to the grave, but lay her in the upper part of the house, that they may keep her there, we may thereby gather that they had some hope of recovering her life. It is likely that the rite of washing, whereof Luke maketh mention, was most ancient; and I do not doubt but that it came from the holy fathers by continual course of times, as if it had been delivered from hand to hand, that in death itself some visible and of the resurrection might comfort the minds of the godly, and lift them up unto some good hope; to wit, seeing the manifestation of eternal life was not so evident, yea, seeing that Christ, the pledge and substance of eternal life, was not as yet revealed, it was requisite that both the obscurity of doctrine, and also the absence of Christ, should be supplied by such helps. Therefore they washed the bodies of the dead, that they might once [635] stand before the judgment-seat of God, being clean. [636] Finally, there was the same reason for washing the dead which was for the living; the daily washing put them in mind of this, that no man can please God save he who should be purged from his filthiness. So, in the rite of burying, God would have some sign extant whereby men might be admonished that they went polluted out of this life by reason of that filthiness which they had gathered in the world. Washing did no more help those which were dead than burial, but it was used to teach the living; [637] for because death hath some show of destruction, lest it should extinguish the faith of the resurrection, it was requisite that contrary shows should be set against it, that they might represent life in death. The Gentiles also took to themselves this ceremony, for which cause Ennius saith, A good woman did wash and anoint Tarquinius's corpse. But (their) imitation was but apish [638] in this thing, as in all other ceremonies. And Christians also have taken to themselves this example unadvisedly, as if the observation of a figure used under the law ought to continue always; for at the beginning of the gospel, although the necessity were abolished, yet the use was lawful, until such time as it might grow out of use in tract of time. But the monks do at this day no less imitate Judaism than did the Gentiles in times past, without choice and judgment, for they wash corpses, that they may bury Christ in shadows, which, being buried with him in his grave, ought never to have been used any more. 38. The disciples, which had heard, The washing of the corpse showeth that the disciples knew not what would come to pass, for by this means they make the corpse ready to be buried. Yet this is some token of hope, that they lay her in an upper chamber, and send to Peter. Furthermore, they murmur not against God, neither do they cry out that it is an unmeet thing; but they humbly crave God's help, not that they will make Tabitha immortal, but their only desire is to have her life prolonged for a time, that she may yet profit the Church. Footnotes: [634] "Ut sanctae mulieris virtutibus non fuisse conforme sciremus, et in nomine parum honorifico fuisse quasi dejectam," that we might know that it was not suitable to the virtues of a holy woman, and that she was, as it were, degraded by a name far from honorable. [635] "Ut pura aliquando ad Dei tribunal sisterentur," that they might one day stand pure at the judgmentseat of God. [636] "Quotidianae ablutiones," their daily ablutions. [637] "Superstites," survivors. [638] "Praepostera," preposterous.

Acts 9:39-43 39. And Peter arose and came with them, whom, when he was come, they brought into the upper chamber, and all the widows stood about her weeping, and showing the coats and garments which Dorcas made when she was with them. 40. And when they were all put out, Peter kneeled down and prayed; and, turning himself toward the corpse, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up. 41. And he reached out his hand, and lifted her up, and when he had called the saints and widows, he restored [exhibited] her alive. 42. That was noised through all Joppa, and many believed in the Lord. 43. And it happened that he stayed many days at Joppa with a certain man, named Simon, a tanner. 39. And Peter arose. It is doubtful whether the messengers declared to Peter the (matter and) cause why they fet [sent for] him; yet it is more like to be true, that they requested him absolutely that he would come to work a miracle. But there ariseth another question, whether he knew God's purpose or not? First, if he should mistrust the success, he should go with them unadvisedly? I answer, although he did not yet know what the Lord would do, yet can he not be blamed for yielding to the request of the brethren. Also, there were other reasons why he should come; to wit, to mitigate their sorrow; to strengthen them with godly exhortations, lest they should faint, being discouraged with the death of one woman; to establish the Church, which was as yet tender, and but as it were an infant. Lastly, this one thing ought to have been sufficient for him, because in refusing he should have been thought proudly to despise his brethren, notwithstanding we must know this also, that so often as the Lord determined to work some miracle by his apostles, he did always direct them by the secret motion of the Spirit. I do not doubt but that although Peter were not yet certain of the life of Tabitha, yet did he undoubtedly perceive that God was his guide and conductor in that journey, so that he addressed himself to go not unadvisedly, though being uncertain of the event. [639] All the widows. Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life. There were also other ends. For seeing she liveth two lives, those virtues which Luke commended before are adorned in her person, but the chief end is, that the glory of Christ may be set forth. For God could have kept her alive longer; neither doth he change his purpose, as being moved with repentance when he doth restore her to life again, but because many of the disciples were weak and novices, who had need of confirmation, God declareth by the second life of Tabitha, that his Son is author of life. Therefore God did respect the poor and widows in such sort, that, by relieving their poverty, he established in their minds the faith of his gospel; for in this miracle he gave ample matter of profiting. 40. When they were all put forth. When as he taketh a time to pray, he seemeth as yet to doubt what will be the end. When he healed AEneas he brake out into these words, without making any stop, AEneas, Jesus Christ make thee whole. But as the operation of the Spirit is not always alike and the same, it may be that though he knew the power of God, yet he went forward unto the miracle by degrees. Yet it seemeth to be an absurd thing, that he putteth all the saints out of the chamber, for whom it had been better to have seen it with their eyes. But because the Lord had not as yet revealed the time when, and the manner how, he would show forth his power, he desired to be alone, that he might the more fitly pray. Also it might be, that he knew some other reason which moved him to do this, which we know not. It is recorded in the Sacred History, (1 Kings 17:23,) that Elias did the same. For he being alone, and not so much as the mother of the child with him, doth stretch himself thrice upon the dead corpse. For the Spirit of God hath his vehement motions, which, if any man will square out according to the common use of men, or measure by the sense of the flesh, he shall do wickedly and unjustly. We must this think, when as Peter, as it were doubting, seeketh a by place, he preventeth superstition, lest any man should ascribe to his power the work of God, whereof he was only a minister, For he which withdrew himself from company, and did pray so instantly, did plainly confess that the matter was not in his own hand. Therefore, when Peter wisheth to know what pleaseth the Lord, he confesseth that he alone was the author of the work. Kneeling in time of prayer is a token of humility, which hath a double profit, that all our members may be applied unto the worship of God, and that the external exercise of the body may help the weakness of the mind; but we must take heed so often as we kneel down, that the inward submission of the heart be answerable to the ceremony, that it be not vain and false. [640] Turning towards the corpse. This seemeth also to be contrary to reason, that he speaketh unto a corpse without feeling; but this speaking unto the dead corpse was one point of the vehemency whereunto the Spirit of God enforced Peter. And if any man desire a reason, this form of speech doth more lively express the power of God in raising the dead, than if it should be said in the third person, let this body receive life again and live. Therefore, when as Ezekiel doth shadow the deliverance of the people under a figure of the resurrection: "O dead bones," (saith he,) "hear the word of the Lord," (Ezekiel 37:4.) And Christ saith, "The time shall come when the dead shall hear the voice of the Son of God," (John 5:25.) For this was indeed the voice of Christ, which was uttered by the mouth of Peter, and gave [back] breath to the body of Tabitha. The circumstances following serve to confirm the certainty of the miracle. 41. Luke repeateth, again, in the end that she was showed openly to the disciples; whence we gather that she was raised again, rather for other men's sake than for her own. Brain-sick fellows, [641] who dream that the soul of man is only a blast which vanisheth away until the day of the resurrection, snatch at this place to prove their doting withal. To what end was it (say they) to call back the soul of Tabitha into the prison of the body, where it should suffer such misery, if it were received into blessed rest? As if it were not lawful for God to have respect of his glory as well in death as in life; and as if this were not the true felicity of the godly to live and die to him, yea, as if Christ were not to us a vantage, as well by living as dying, (Philippians 1:21,) when we dedicate ourselves to him. Therefore, there shall no inconvenience follow, if the Lord had greater respect to his own glory than to Tabitha, although, as the commodity [642] of the faithful is always annexed to the glory of God, this turned to her greater good that she revived, that she might be a more excellent instrument of God's goodness and power. 42. And many believed. Now appear manifold fruits of the miracle, for God comforted the poor, a godly matron was restored to the Church, in whose death it suffered great loss, and many are called unto the faith; for although Peter were [had been] a minister of so great power, yet he keepeth not the men in [on] himself; but doth rather direct them unto Christ. 43. When as he saith that Peter dwelt with a tanner, we may hereby gather of what manner of men the church of Joppa did consist, for if the chieftains of the city had been converted to Christ, some one of them would have lodged Peter; for it had been too cruel a thing to suffer an apostle of Christ to be so despised. Therefore, the Lord did gather together there, as every where, a church of the common sort of men, that he might throw down the pride of the flesh; and also thereby appeareth Peter's courtesy, in that he vouchsafeth to lodge with a man of that calling; although it seemeth that he was rather a merchant of some good estimation, than one of the basest sort of workmen. For Luke will say afterwards that there were there some which ministered unto Peter, whereby it appeareth that he was well and honestly used. Footnotes: [639] "Suspensus licet atque... incertus," though in suspense and uncertain. [640] "Ne fallax sit ac lusoria," that it be not elusory and fallacious. [641] "Fanatici quidam," certain fanatics. [642] "Utilitas," advantage, interest.

at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest. Tabitha . . . Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [MEYER, OLSHAUSEN]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name. full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.

when they had washed--according to the custom of civilized nations towards the dead. in an--rather, "the" upper chamber--(compare Kg1 17:19).

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

Peter put them all forth, and kneeled down--the one in imitation of his Master's way (Luk 8:54; and compare Kg2 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle. opened her eyes, and when she saw Peter, she sat up--The graphic minuteness of detail here imparts to the narrative an air of charming reality.

with one Simon a tanner--a trade regarded by the Jews as half unclean, and consequently disreputable, from the contact with dead animals and blood which was connected with it. For this reason, even by other nations, it is usually carried on at some distance from towns; accordingly, Simon's house was "by the seaside" (Act 10:6). Peter's lodging there shows him already to some extent above Jewish prejudice. Next: Acts Chapter 10

Now there was at Joppa,.... The same with Japho, Joshua 19:46 a sea port town in the tribe of Dan, said by some historians (w) to be a very ancient one, even before the flood. It is now called Jaffa, and its name, in the Hebrew tongue, signifies beauty: some say it had its name from Jope, the daughter of Aeolus, the wife of Cepheus, the founder of it; and others derive it from the name of Japhet, because it looks towards Europe, which is inhabited by the sons of Japhet. It was built upon a hill, as Pliny (x) says; and so high, as Strabo (y) reports, that Jerusalem, the metropolis of Judea, might be seen from thence, which was distant from it forty miles; as may be concluded from what Jerom, (z) says, who lived at Bethlehem many years: his words are; from Joppa, to our little village Bethlehem, are forty six miles; now Bethlehem was six miles distant from Jerusalem, to the south of it, and Joppa was to the west of it. The place is well known by Jonah's taking ship there, and going for Tarshish, when he was cast into the sea, and devoured by a fish; from whence the Ionian sea might have its name: and this was the occasion of the fable of Andromeda being exposed to a fish of a prodigious size at this place; the bones of which, Pliny (a) relates, were brought to Rome from hence, being forty foot long; and, the stones, to which she was bound, Jerom (b) says, were shown in his time on this shore: and here also, the inhabitants report, may be seen some stones in the sea, on which Peter stood and fished, when he dwelt in this place. A certain disciple, called Tabitha; this was a woman's name, the masculine name was Tabi. R. Gamaliel had a manservant of this name (c), and also a maidservant, whose name was Tabitha (d); yea, every maidservant of his was called mother Tabitha, and every manservant father Tabi (e): which by interpretation is called Dorcas; which signifies a roe in the Greek language, as Tabitha does in the Syriac: this woman was full of good works; was constantly employed in doing good; her works were both many and good: and alms deeds which she did; she was very kind and beneficent to the poor; she wrought with her hands much for their sakes, as appears by what follows. (w) Mela, l. 1. Solin. Polyhistor. c. 47. Plin. Nat. Hist. l. 5. c. 13. (x) Nat. Hist. ib. (y) Geograph. l. 16. (z) Epist. ad Dardanum, Tom. 3, fol. 23. K. (a) Nat. Hist. l. 9. c. 5. (b) Comment. in Jonam, c. 1. v. 3.((c) Misn. Beracot, c. 2. sect. 7. (d) T. Hieros. Nidda, fol. 49. 4. Vajikra Rabba, sect. 19. fol. 160. 4. (e) Massecheth Semachot, c. 1. sect. 13.

And it came to pass in those days,.... While Peter was in those parts, and particularly at Lydda, which was near: that she was sick and died; fell ill with some disorder, and died of it: whom, when they had washed; as was the manner of the Jews; and this they did, even though it was on a sabbath day: for so their canon runs (f), "they do all the necessaries for the dead (on the sabbath), they anoint him, "and they wash him";'' yet that of Maimonides deserves some notice (g); "it is forbidden to anoint part of the body, as the whole body; but if it is to remove filth, it is lawful; and so it is forbidden to wash part of the body with hot water, but with cold water they may wash his face, his hands, and his feet, but not the whole body.'' This custom still continues, and their usual method is to wash the body with hot water, in which they put dried roses and camomile flowers: likewise, they take an egg, and beat it up in wine, and therewith anoint the head; and this washing and anointing are done by some at the house before the corpse is carried out (as here); but in some places, especially where there is a large number of Jews, all this is done in the burying places; where they have a little house, whither they carry the corpse, and put it on a table, and there wash it; and after washing, put, it into a coffin, and inter it (h): and this has been the custom of other nations, if not of all nations: the custom with the Turks is this (i); the body being laid upon a board, and covered with a linen cloth, one of the ecclesiastical elders washes it with hot water and soap, another being present to hand the water; but they do not suffer others to look on: the body is thrice washed; and the third time they mingle camphire with it; and being washed, it is put into a coffin. And Ludolphus (k) reports of the Abyssines, that their bodies being well washed and perfumed, they wrap them up in garments, and then are put upon a bier, and buried. And this was the practice both of the ancient Grecians and Romans, that as soon as ever anyone was dead, the body was immediately washed and anointed. Thus Creon is said to fetch Jocaste to wash her dead son; and Antigone requests of Creon, that she might wash her brother (l). It has been the custom of some countries to wash their dead bodies in rivers: and some people, in the northern parts, have chose, for this reason, to have their burying places near the banks of rivers, that their dead bodies might be washed in running water: and the Indians, which live at a distance from the river Ganges, will go fifteen or twenty days journey thither, to wash their corpse in it, though then putrefied, and then burn them; yea, they take their sick alive when they think they will die, and put them up to their middle in rivers, that they may die in pure and clear water; and they enjoin a very severe penance on those who omit to bring such as are near death, to a river to be washed (m): they laid her in an upper chamber. The Ethiopic version reads quite the reverse; "they put her in the lower part of the house": which is not likely. Dr. Lightfoot conjectures that this upper chamber might be the common meeting place of the saints; and that they put her here, that if Peter should work a miracle all might be spectators of it; and certain it is, that the Jewish doctors used to meet in upper rooms, and confer together; See Gill on Mark 2:4, and such there were in Lydda; See Gill on Acts 1:13 and such there were in Lydda; Acts 9:32. (f) Misn. Sabbat, c. 23. sect. 5. (g) Hilch. Ebel, c. 5. sect. 4. (h) Buxtorf. Synagog. Jud. c. 49. p. 699, 700. Leo Modena's History of the Rites, &c. of the Jews, par. 5. c. 8. (i) Bobovius de Visitat. Aegrot. p. 18. Georgievitz de Turc. Moribus, p. 36. (k) Hist. Ethiop. l. 3. c. 6. (l) Vid. Kirchmannum de Funeribus Roman. l. 1. c. 7. (m) Sperling de Baptismo Ethnicorum, c. 4. p. 26, 27.

And forasmuch as Lydda was nigh to Joppa,.... Some say it was six miles distant, but it must be eight; since from Jerusalem to Joppa were forty miles, and from Jerusalem to Lydda thirty two, and therefore it must be eight miles from thence to Joppa: and the disciples had heard that Peter was there; and also no doubt that he had healed Aeneas of his palsy, and which might induce them to do as follows: they sent unto him two men; very likely of their own company or church; for it is certain here were disciples or believers in Christ, and very likely were formed into a church state; these seem to be converts under Philip's ministry, who when he went from Azotus, preached in all the cities, and so in Joppa, till he came to Caesarea, Acts 8:40 though we read nothing in ecclesiastical history of this church at Joppa, until the fifth century, when it appears there was a church in that place (n); and in the same century we read of Fidus bishop of Joppa, that was present in the synod held at Ephesus, anno 431 and in the sixth century of Elias bishop of the same place, in the council at Jerusalem, anno 536 (o) and in the same century a bishop of the church here assisted in the synod of Rome and Constantinople (p). desiring him, that he would not delay to come to them; they entreated he would not refuse to come, and think it too great a burden on him, or make any difficulty about it, or show any aversion to it; but that he would with all readiness and cheerfulness, and without delay immediately come unto them; for the case they wanted him for required speed and haste. (n) Magdeburg. Hist. Eccles. cent. 5. c. 2. p. 2.((o) Reland. Palestina Illustrata, l. 3. p. 867. (p) Magdeburg. ib. cent. 6. c. 2. p. 3.

Then Peter arose and went with them,.... After the messengers had delivered their message, and made their request to Peter in the name of the brethren, he at once agreed to go with them, and accordingly did; whether he went to restore Dorcas to life, whose death the messengers had informed him of, and whether this was the view of the brethren with respect to that, is not certain. However, he might go with them on other accounts, as to comfort them under the loss of so valuable and useful a person, and to strengthen and establish them in the faith, and to exhort and animate them to the discharge of their duty. When he was come; that is, to Joppa, and to Dorcas's house there: they brought him into the upper chamber; where the corpse of Dorcas lay: and all the widows stood by him weeping; these were poor widows, to whom Dorcas had been very liberal and beneficent, who stood about the apostle lamenting the death of their benefactress, and by their tears expressing their desire of her return to life, if it could be: and showing the coats and garments which Dorcas made while she was with them; the Vulgate, Latin, Arabic, and Ethiopic versions read, "which Dorcas made for them"; and the Syriac version renders it, "which Tabitha gave unto them, while she was alive"; which last clause aptly explains, "while she was with them"; for now she was not, with respect to her better part, her immortal soul: the coats and garments were the inner and upper ones, wore in these countries; and it seems that she did not buy these garments, and give them unto them, but that she made them up herself for them, or at least wrought with them in making of them; which shows her diligence and industry, as also her humility, as well as her beneficence: and these the widows produced, and are shown as proofs of the same; which was expressive of gratitude in them, and was done with a design to move Peter to be concerned for restoring so useful a life.

But Peter put them all forth,.... As he had seen his Lord and Master do, when he raised the daughter of Jairus from the dead, Luke 8:54 and kneeled down and prayed; it may be, as yet, he had not the mind of God in this matter, and therefore betook himself to prayer, in which he chose to be private and alone: and turning him to the body; the corpse of Dorcas, after he had prayed, and was well assured that the power of Christ would be exerted in raising of it: said, Tabitha, arise; which words were spoken in the name and faith of Christ, and were all one as, if Christ himself had spoken them; for to his power, and not to the apostles, is the following miracle to be ascribed: and she opened her eyes; which, upon her death, had been closed by her friends; and perhaps the napkin was not yet bound about her face: or if it was, she must remove it ere she could open her eyes and see Peter: and when she saw Peter; whom she might know: she sat up; upon the bed or bier on which she lay.

And he gave her his hand, and lift her up,.... Off of the bed or bier where she was: and when he had called the saints and widows; the disciples, brethren and sisters, who were come together on this occasion, as well as the poor widows she had been kind to; the Ethiopic version reads without a copulative, "the holy widows"; and so might these widows be, even such as are described in 1 Timothy 5:10 presented her alive; as Christ did the widow's son of Naam to her, Luke 7:15 and which no doubt was matter of great joy as well as astonishment to all the saints, and especially to the poor widows.

And it was known throughout all Joppa,.... The report of such a miracle, and wrought upon a person of note, was soon spread all over the place, which was very large, for it was a city, as it is called, Acts 11:5, and it had, as Josephus (q) says, villages and little towns or cities round about it; all which might go by the name of Joppa, and throughout which the fame of this miracle might pass: and many believed in the Lord; in the Lord Jesus Christ, whom Peter preached, and the saints in Joppa professed, and in whose name, and by whose power, this miracle was done. (q) De Bello Jud. l. 3. c. 8. sect. 4.

And it came to pass,.... Or so it was; that he tarried many days in Joppa; conversing with the saints, confirming the disciples, and preaching the Gospel, to the conversion of sinners; and his abode was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was; "it happened at Sidon that a certain "tanner", (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. (r)'' where the Gemara (s) distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say (t), "woe to him whose trade is a tanner:'' and further observe (u) that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on Mark 6:3 and Simon the Athenian philosopher was "a leather cutter" (w); and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas. (r) Misn. Cetubot, c. 7. sect. 10. (s) T. Bab. Cetubot, fol. 77. 1.((t) T. Bab. Kiddushin, fol. 82. 2. & Bava Bathra, fol. 16. 2.((u) Kiddush, fol. 82. 1.((w) Laert. in Vit. Simon.

the disciples sent unto Peter--showing that the disciples generally did not possess miraculous gifts [BENGEL].

he gave her his hand, and lifted her up--as his Lord had done to his own mother-in-law (Mar 1:31).

The bringing of the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, were such a mystery to the apostles themselves, and such a surprise (Eph 3:3, Eph 3:6), that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of godliness - Christ preached to the Gentiles, and believed on in this world, Ti1 3:16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached; but the gospel was never yet designedly preached to the Gentiles, nor any of them baptized - Cornelius was the first; and here we have, I. An account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man - two characters that seldom meet, but here they did; and where they do meet they put a lustre upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable. 1. Cornelius was an officer of the army, Act 10:1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Caesar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman governor or pro-consul ordinarily resided here, Act 23:23, Act 23:24; Act 25:6. Here there was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Italian band, because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. His name, Cornelius was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one of that rank in our Saviour's time, of whom he gave a great commendation, Mat 8:10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ), but a Gentile soldier, who is a man of more free thought; and he that truly is so, when the Christian doctrine is fairly set before him, cannot but receive it and bid it welcome. Fishermen, unlearned and ignorant men, were the first of the Jewish converts, but not so of the Gentiles; for the world shall know that the gospel has that in it which may recommend it to men of polite learning and a liberal education, as we have reason to think this centurion was. Let not soldiers and officers of the army plead that their employment frees them from the restraints which some others are under, and, giving them an opportunity of living more at large, may excuse them if they be not religious; for here was an officer of the army that embraced Christianity, and yet was neither turned out of his place nor turned himself out. And, lastly, it was a mortification to the Jews that not only the Gentiles were taken into the church, but that the first who was taken in was an officer of the Roman army, which was to them the abomination of desolation. 2. He was, according to the measure of the light he had, a religious man. It is a very good character that is given of him, Act 10:2. He was no idolater, no worshipper of false gods or images, nor allowed himself in any of those immoralities to which the greater part of the Gentile world were given up, to punish them for their idolatry. (1.) He was possessed with a principle of regard to the true and living God. He was a devout man and one that feared God. He believed in one God, the Creator of heaven and earth, and had a reverence for his glory and authority, and a dread of offending him by sin; and, though he was a soldier, it was no diminution to the credit of his valour to tremble before God. (2.) He kept up religion in his family. He feared God with all his house. He would not admit any idolaters under his roof, but took care that not himself only, but all his, should serve the Lord. Every good man will do what he can that those about him may be good too. (3.) He was a very charitable man: He gave much alms to the people, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer: He prayed to God always. He kept up stated times for prayer, and was constant to them. Note, Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other. II. The orders given him from heaven, by the ministry of an angel, to send for Peter to come to him, which he would never have done if he had not been thus directed to do it. Observe, 1. How, and in what way, these orders were given him. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation; but then, because it was in the temple the time of offering the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great sacrifice. Cornelius was now at prayer: so he tells us himself, Act 10:30. Now here we are told, (1.) That an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than a man, and therefore nothing less than an angel, an express from heaven. (2.) That he saw him evidently with his bodily eyes, not in a dream presented to his imagination, but in a vision presented to his sight; for his greater satisfaction, it carried its own evidence along with it. (3.) That he called him by his name, Cornelius, to intimate the particular notice God took of him. (4.) That this put Cornelius for the present into some confusion (Act 10:4): When he looked on him he was afraid. The wisest and best men have been struck with fear upon the appearance of any extra-ordinary messenger from heaven; and justly, for sinful man knows that he has no reason to expect any good tidings thence. And therefore Cornelius cries, "What is it, Lord? What is the matter?" This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth; or as one desirous to know the mind of God, and ready to comply with it, as Joshua: What saith my Lord unto his servant? And Samuel: Speak, for thy servant heareth. 2. What the message was that was delivered to him. (1.) He is assured that God accepts him in walking according to the light he had (v. 4): Thy prayers and thine alms are come up for a memorial before God. Observe, Prayers and alms must go together. We must follow our prayers with alms; for the fast that God hath chosen is to draw out the soul to the hungry, Isa 58:6, Isa 58:7. It is not enough to pray that what we have may be sanctified to us, but we must give alms of such things as we have; and then, behold, all things are clean to us, Luk 11:41. And we must follow our alms with our prayers that God would graciously accept them, and that they may be blessed to those to whom they are given. Cornelius prayed, and gave alms, not as the Pharisees, to be seen of men, but in sincerity, as unto God; and he is here told that they were come up for a memorial before God. They were upon record in heaven, in the book of remembrance that is written there for all that fear God, and shall be remembered to his advantage: "Thy prayers shall be answered, and thine alms recompensed." The sacrifices under the law are said to be for a memorial. See Lev 2:9, Lev 2:16; Lev 5:12; Lev 6:15. And prayers and alms are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation communicated to the Jews, as far as the Gentiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to. What he did he did in that faith, and was accepted of God in it; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the gospel of Christ comes are to become baptized Christians. (2.) He is appointed to enquire after a further discovery of divine grace, now lately made to the world, Act 10:5, Act 10:6. He must send forthwith to Joppa, and enquire for one Simon Peter; he lodgeth at the house of one Simon a tanner; his house is by the sea side, and, if he be sent for, he will come; and when he comes he shall tell thee what thou oughtest to do, in answer to thy question, What is it, Lord? Now here are two things very surprising, and worthy our consideration - [1.] Cornelius prays and gives alms in the fear of God, is religious himself and keeps up religion in his family, and all this so as to be accepted of God in it, and yet there is something further that he ought to do - he ought to embrace the Christian religion, now that God has established it among men. Not, He may do it if he pleases; it will be an improvement and entertainment to him. But, He must do it; it is indispensably necessary to his acceptance with God for the future, though he has been accepted in his services hitherto. He that believed the promise of the Messiah must now believe the performance of that promise. Now that God has given a further record concerning his Son than what had been given in the Old Testament prophecies he requires that we receive this when it is brought to us; and now neither our prayers nor our alms can come up for a memorial before God unless we believe in Jesus Christ, for it is that further which we ought to do. This is his commandment, that we believe. Prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of knowing more; but, from those to whom it is preached that Jesus is Christ, it is necessary to the acceptance of their persons, prayers, and alms, that they believe this, and rest upon him alone for acceptance. [2.] Cornelius has now an angel from heaven talking to him, and yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but all that the angel has to say is, "Send for Peter, and he shall tell thee." As the former observation puts a mighty honour upon the gospel, so does this upon the gospel ministry: it was not to the highest of angels, but to those who were less that the least of all saints, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ (Eph 3:8), that the excellency of the power might be of God, and the dignity of an institution of Christ supported; for unto the angels hath he not put in subjection the world to come (Heb 2:5), but to the Son of man as the sovereign, and the sons of men as his agents and ministers of state, whose terrors shall not make us afraid, nor their hand be heavy upon us, as this angel's now was to Cornelius. And as it was an honour to the apostle that he must preach that which an angel might not, so it was a further honour that an angel was despatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in. III. His immediate obedience to these orders, Act 10:7, Act 10:8. He sent with all speed to Joppa, to fetch Peter to him. Had he himself only been concerned, he would have gone to Joppa to him. But he had a family, and kinsmen, and friends (Act 10:24), a little congregation o…

Acts 10:1-6 1. And there was a certain man of Cesarea named Cornelius, a captain [centurion] of the band which was called the Italian band; 2. A devout man, and one that feared God with his household, and one which gave alms to all the people, and which prayed to God continually. 3. He saw plainly in a vision, about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius. 4. And beholding, and being afraid, he said, What is it, Lord? Then he said to him, Thy prayers and thy alms are come up into remembrance before God. 5. And now send men to Joppa, and fet [send for] Simon, which is called Peter: 6. He lodgeth with one Simon a tanner, whose house lieth to the sea; he shall tell thee what thou must do. 1. Luke passeth over now unto a worthy [643] history, to wit, that God vouchsafeth to advance a stranger, and one uncircumcised, unto singular honor above all the Jews, because he doth both send his angel unto him, and for his sake bringeth Peter to Cesarea, that he may instruct him in the gospel. But first of all Luke showeth what manner of person this Cornelius was, for whose cause an angel descended from heaven, and God spake to Peter in a vision. He was a captain [centurion] of the Italian band; a band [cohort] did consist upon [of] a thousand footmen, and he which was chief captain was called a tribune, (or marshal.) Again, every hundred had a captain. A legion had for the most part five bands. That band was called the Italian band, because the Romans did choose soldiers oftentimes from amongst those which dwelt in the provinces; but they had the strength of the army [644] out of Italy; therefore, Cornelius was an Italian born; but he was at Cesarea with his hundred, to guard the city. For the Romans were wont so to distribute their places of abode, [645] that every city of renown might have a garrison to stay sudden uproars. A rare example that a soldier was so devout towards God, so upright and courteous towards men! For at that time the Italians, when as they were carried into the provinces to live in warfare, ran to and fro like hungry wolves to get some prey; they had for the most part no more religion than beasts; they had as great care of innocency as cutthroats; for which cause the virtues of Cornelius deserve the greater commendation, in that leading a soldier's life, which was at that time most corrupt, he served God holily, and lived amongst men without doing any hurt or injury. And this is no small amplification of his praise, in that casting away superstition wherein he was born and brought up, he embraced the pure worship of God; for we know what account the Italians made of themselves, and how proudly they despised others. And the Jews were at that time in such contempt, that for their sakes pure religion was counted infamous, and almost execrable. Seeing that none of these things could hinder Cornelius, but that forsaking his idols he did embrace the true worship of the true God alone, it must needs be that he was endued with rare and singular sincerity. Moreover, he could find scarce any thing amongst the Jews wherewith he could be allured unto the study of godliness, because there was then scarce one amongst a thousand which had even some small smattering of the law; and, undoubtedly, Cornelius had lighted upon some good worshipper of God, who being sound from corrupt opinions, did expound unto him the law faithfully, without mixing any leaven therewith; but because Luke giveth him many titles of commendation, we must note them all [singly.] 2. He saith that he was a godly man, and one that feared God; secondly, that like a good householder he had a care to instruct his families; he praiseth him afterward for the offices of love, because he was beneficial [beneficent] toward all the people; and, lastly, that he prayed [to] God continually. The sum is this, that Cornelius was a man of singular virtues, wherein the integrity of the godly consisteth, so that his life was framed, in all points, according to the rule which God prescribeth unto us. And because the law is contained in two tables, Luke commendeth, in the former place, Cornelius' godliness; secondly, he descendeth unto the second part, that he exercised the offices of love toward men. This is very profitable to be marked, because we have a way to live well described in his person. Wherefore, in ordering the life well, let faith and religion be the foundation, which being taken away, all other virtues are nothing else but smokes. Luke reckoneth up the fear of God and prayer as fruits and testimonies of godliness and of the worship of God, and that for good causes. For religion cannot be separated from the fear of God and the reverence of him, neither can any man be counted godly, save he who acknowledging God to be his Father and Lord, doth addict himself wholly to him. And let us know that voluntary fear is commended in this place when those men submit themselves to God willingly and from their heart, who duly consider themselves what is due to him. Moreover, because a great part of the world doth, with reigned trifles, corrupt and deprave the worship of God, Luke added, for good causes, that Cornelius prayed continually; whereby he doth signify, that he proved not his godliness only with external ceremonies, but that he worshipped God spiritually, when as he exercised himself in prayer. We must also note the continuance of his prayer; whence we gather, that he did not pray only coldly, after the common custom, but that he was earnestly bent to prayer, as the continual benefits of God do exhort us and prick us forward thereunto, and the force of faith ought there to show itself. Wherefore let every one of us exhort himself to persevere in prayer by the example of Cornelius. With all his house. We must not lightly pass over this commendation that Cornelius had a church in his house. And, surely, a true worshipper of God will not suffer so much as in him lieth God to be banished from his house. For how unmeet a thing is it for him to maintain his own right stoutly, that his wife, children, servants, and maids may obey him, and not to regard that God is disobeyed. It shall sometimes fall out so that a godly man cannot have even his wife to be of his mind; yet he, which ruleth others, must endeavor by all means to have God obeyed; and there is nothing more meet than that we should consecrate all ours to God as ourselves. Therefore, if a godly man have children which are unlike him, or a wife of evil conditions, or lewd and wicked servants, let him not wink, nor yet suffer his house to be polluted through his slothfulness. The diligence of Cornelius is not so much commended as the blessing of God, whereby it came to pass that he had his house obedient unto him in godliness. And we must not omit the circumstance, that he instructed his family in the fear of God, setting light by the fear of danger, which did hang over his head therefore. For the Jewish religion was in great contempt; [646] and no citizen of Rome might freely [647] receive any strange religion, as they called it. Wherefore, although the sincere profession of the gospel be evil spoken of in the world, yet is it too corrupt frightfulness [648] if that unjust hatred hinder any man from offering his family to God for a sacrifice, by godly instruction. Giving alms. There is also the figure synecdoche in this member, [clause.] For as it was said, even now, that the worship of God was proved by prayers, so now, when Luke speaketh of love, he maketh choice of one kind; whereby he showeth that Cornelius was a liberal and bountiful man. For our godliness ought so to appear to men, that we declare that we fear God by using bountifulness and justice. The word alms is translated unto those external good works wherewith we help the poor, (Isaiah 58:7,) forasmuch as misericordia, or mercy, is the inward affection of the heart properly. For from this fountain springeth true and well ordered bountifulness, if the troubles and sorrows of our brethren do move us to compassion; if, considering the unity which is amongst us, we foster and cherish them as we would cherish our own flesh, and study to help them as we would help our own members. Hypocrites are, indeed, sometimes liberal, or at least bountiful; but howsoever they waste all, [649] yet no relief which they shall bestow upon the poor shall be worthy to be called by the name of alms. For we must hold that of Paul, He which hath no love is nothing, though he give all his goods to the poor, (1 Corinthians 13:3.) Let us, therefore, learn by this word, that God doth then allow our liberality, if we relieve the poverty of the poor, being moved with compassion, and if, as it were, with open bowels we bestow that which the liberality of God doth give. Whereas Luke saith that he gave alms to all the people, it signifieth as much as everywhere to the poor; for there were not a few rich men to whom to have given had been an absurd thing. But whereas he bestowed so liberally upon the Jews, he declared how he agreed with them in religion; in which respect Luke saith, shortly after, that he was allowed of [650] all the Jews. And if so be it he was such an excellent mirror of godliness and holiness, even when he had but a small smattering of faith, although he were letted so many ways, [651] ought not we to be ashamed who will be accounted most Christian doctors, and are yet so cold in the exercises of godliness? If a small sparkle of faith prevailed so much in him, what ought the full brightness of knowledge to work in us? But howsoever we boast of Christ with full mouth, yet how far are we, for the most part, from the example of the holy man, so that there appeareth scarce a small shadow of those virtues wherewith he was replete? For how loose [652] are we in prayer? How slow and sluggish to do the duties of mercy? Yea, many are not only letted with filthiness and covetousness from giving liberally so much of their own as they ought, but they are so inflamed with a desire [653] to have, they are become so beastly through cruelty, [654] that they are not afraid to rob the poor of their substance, and to eat their very flesh. 3. He saw in a vision. Luke putteth vision for a kind of oracle coming from God, that we may know that Cornelius was brought unto the faith of Christ after an heavenly manner. And because men are oftentimes deceived with juggling, Luke setteth down the time to avoid all suspicion, when he mentioneth the ninth hour. And at that time they were wont to divide the day into twelve hours; from the rising of the sun until the going down thereof. Whereupon it followeth that it was fair daylight when the angel appeared, that the vision might be more evident. Although there were always seals added unto visions, that they might free the servants of God from fear of illusions, because when he appeared in dreams, yet were there such marks of certainty imparted in their minds as would not suffer them to doubt. 4. And he beheld, and was afraid. Luke expresseth his attentiveness in plain words, that we may know that it was no vain imagination which came upon the man as he was sleeping or doing some other thing. The fear wherewith he was taken [655] proceeded from the perceiving of the majesty of God; [656] for so soon as men conceive the presence of God, they must needs be afraid and cast down with fear. And whereas his words do no whit terrify us, that must be imputed to our sluggishness, because we do not know nor perceive that it is God which speaketh. But the godly, to whom God revealeth himself in his word, do tremble when they hear it, as Isaiah saith, (Isaiah 66:2, 5.) Furthermore, the sight of God is unto them terrible, not that they may always lie confounded, and be swallowed up of fear, but only that they may humbly address themselves to reverence him. What is it, Lord? It appeareth plainly by this answer, that Cornelius' mind was touched with religion; tha…

Acts 10:7-16 7. And after that the angel which spake to Cornelius was departed, he called two of his servants, and a godly soldier, of those which did wait on him: 8. And when he had told them all things, he sent them to Joppa. 9. On the morrow, as they journeyed, and drew nigh to the city, Peter went up into the highest part of the house to pray, about the sixth hour; 10. And he was fasting; therefore he would eat. And in the mean season, while they made ready, there fell upon him an excess of mind. [669] 11. He saw heaven open, and a vessel coming down upon him like to a great sheet, knit at the four corners, and let down to the earth; 12. Wherein were all four-footed beasts of the earth, and wild beasts, and creeping things, and birds of heaven. 13. And there came a voice to him, Rise, Peter; kill and eat. 14. And Peter said, Not so, Lord; because I have never eaten any common or unclean thing. 15. And the voice said to him again, Make not thou those things common which God hath made clean. 16. And this was done thrice; and the vessel was taken up again into heaven. 7. And after that the angel. Luke declareth here how ready Cornelius was to obey when as he maketh no tarriance, but doth that with all diligence which he was commanded to do. And this was the cause that he was so forward, because he believed the promise; as want of faith is the cause why we are so slow to follow God. Angels come not flying to us from heaven that they may appoint us certain men, but that voice of Christ soundeth in all men's cars. "Seek, and ye shall find; knock, and it shall be opened unto you," (Matthew 7:7.) How is it that of an hundred scarce one or two will stir one foot, that some creep so little that they profit but a little, but because we do not indeed believe the promise? Therefore, let us learn that we must not drive off from day to day, but every man must hasten thither whither he is called, so soon as he heareth the voice of God. Two of his servants. Cornelius had this reward for being so diligent in teaching his family, that he had faithful and honest servants who were willing to do him service; and also such as that he might commit any thing to them. On the other side, the Lord doth oftentimes punish masters with just punishments who have no regard to instruct their families. For they find those justly stubborn and unfaithful whom they would not frame unto godliness and the fear of God, and also they are afraid of their treachery. A godly soldier. Forasmuch as this soldier was much conversant with Cornelius, he had also taught him to fear God, as well as his household servants. It is meet that we call to mind here that which I touched before, that there is no kind of life which excuseth us but that we must worship God purely. For a soldier's life was at that time most corrupt; for they were fallen unto filthy licentiousness, from the ancient discipline, and yet the Spirit of God beareth record in this place of the godliness of soldiers. Wherefore, there is no cause why they should require a calling that is free from worshipping God, under color of warfare, who would by one means or other be free from all righteousness. If they deny that they can serve God because they be soldiers, they shall have these two soldiers meet judges and witnesses against them at the last day, who shall condemn them. And in the mean season, those brain-sick fellows are condemned who cry that it is unlawful for Christians to carry weapons. For these men were warriors, and yet godly, and when they embrace Christ they forsake not their former kind of life; they cast not away their armor as hurtful, nor yet forsake their calling. 8. Whereas Cornelius expoundeth the whole matter to the soldier and his servants, it tendeth to this end, that he may the more encourage them to give ear to the commandment, which they see is rather a commandment of God than of man; and he is not afraid to make known unto them so great a matter whom he had instructed well before. 9. On the morrow, as they journeyed. As Luke declared that Cornelius was admonished by an oracle to send for Peter, so now he setteth down another vision, whereby Peter is commanded to come to him. Whereby it appeareth that all this matter was governed by the wonderful counsel of God, who doth both make Cornelius apt to be taught, yea, he kindleth in him a study and desire to learn and, on the other side, maketh Peter willing to take in hand to teach him. But we must note the circumstances whereby he maketh the history more evident. Peter went up upon the house, that he might pray alone by himself; for a quiet and lone place is a great help to prayer, which thing Christ himself did not omit, that the mind, being free from all things which might call it away, might be the more earnest and bent toward God. And the Jews had another manner of houses and buildings than we use; for they had walks upon the tops of their houses. The sixth hour was then noon. And it is not to be doubted but that he got himself to prayer then according to his custom. For because we are drawn away with divers businesses, [670] and there is no end of turmoiling, unless we bridle ourselves, it is good to have certain hours appointed for prayer, not because we are tied to hours, but lest we be unmindful of prayer, which ought to be preferred before all cares and business. Finally, we must think the same thing of time which we think of place; to wit, that they are certain remedies whereby our infirmities is holpen; which, if the apostles counted fit for them, how much must more the sluggish and slow use the same? 10. Excess of mind. Because our minds are wholly, as it were, set upon the earth, to the end Peter might the better comprehend the oracle, it was meet that his mind should be, as it were, moved from his place and carried up; and by this means was he prepared to receive the oracle, when as he is carried up above the world after an unwonted manner. 11. The opening of heaven signifieth, in my judgment, another thing in this place than in the seventh chapter. For it is said there that heaven was opened to Stephen, that he did behold the glory of Christ; in this place Peter saw our heaven which we see divided, so that a sheet came thence. 12. If any man ask how he could see a great multitude of living creatures at once, the question is easily answered. For Luke saith, All manner, because there were there divers kinds mixed one with another. Therefore he beginneth not at the first kind, that he may prosecute the number unto the last. Again, we must not measure this seeing according to the manner of men, because the trance gave Peter other eyes. But before we go any farther we must know the end of the vision. Some dispute more subtilely about the same than the place requireth, in my judgment. Therefore, I think that it is generally showed to Peter that the difference which God had made in times past is now taken away. And as he had put difference between living creatures, so, having chosen to himself one people, he counted all nations unclean and profane. Now the difference between living creatures being taken away, he teacheth by the consequent that there is no such disagreement among men any longer as there was in times past, and that there is no difference between the Jew and the Grecian. Hereby Peter is admonished that he do not abhor the Gentiles as being unclean. Undoubtedly, God meant to encourage Peter to come to Cornelius without fear; but he had separated one people to himself from the rest, as saith Moses in his song, when as the Most High did distribute the nations, he put his lot in Jacob, etc., (Deuteronomy 32:9;) therefore he called it his inheritance and peculiar people. According to this order, it had not been lawful to Peter to bring the covenant of salvation unto the Gentiles; for that was to take the children's bread and to cast it to dogs, (Matthew 15:26,) unless, peradventure, they would be circumcised, and embrace the Jewish religion; for it was lawful to receive such as did yield themselves. Wherefore, when as the apostles were sent before to preach the gospel, they were forbidden to turn in unto the Gentiles, (Matthew 10:5.) And forasmuch as the preaching of the gospel is a most holy and weighty matter, Peter ought not to have attempted any thing therein with a doubting and wavering mind. Therefore, to the end he may be assured of his calling, God showeth manifestly, as in a picture, that the legal difference between the clean and unclean is abolished; whence he may gather that the wall which was heretofore between the Jews and the Gentiles is now pulled down. And Paul saith, that it is a mystery hid from the beginning of the world, that the Gentiles are made partakers of the same salvation with the people of God, and ingrafted into one body, (Ephesians 2:16; Ephesians 3:6.) Therefore Peter durst never have opened the gate of heaven unto the Gentiles, unless God himself had made a plain way and entrance for all men, by taking away the wall of separation. I said even now that there was no time wherein it was not lawful to admit the Gentiles unto the worship of God, so they were circumcised; but so long as they continued in uncircumcision they were strangers with God. But now God made the covenant of life common to all the whole world, which he had shut up in one nation, as in a treasure. Whence we gather that this vision is not a little profitable for us; for, when as it teacheth that the difference between Jews and Gentiles continued only for a season, it is as much as if God should pronounce from heaven that he receiveth all people of the world into favor, that he may be God over all. Finally, we have an evident proclamation from heaven, which putteth us in hope of eternal life. But some men will object that Peter was taught before concerning this matter; for he and the rest were commanded to preach the gospel throughout the whole world, (Mark 16:15.) Therefore, he was either ignorant of his calling, or else this vision was superfluous. I answer, that there was such and so great difficulty in the novelty itself, that they could not acquaint themselves therewith by and by. They knew both the prophecies of the prophets, and the late commandment of Christ concerning the calling of the Gentiles by the gospel; but when they come to the push, they doubted nevertheless, being stricken with the strangeness of the thing. Wherefore, it is no marvel if the Lord confirm Peter with a new sign, concerning which thing we must also say somewhat as yet in the next chapter. 13. A voice from heaven. The voice came from heaven as did the sheet, that Peter might know that both came from God; neither had the sight done him any good, unless God had with this voice made clean those things which were before unclean. Whereas some pick an allegory out of the word kill, as if God did signify that men are sacrificed to him by the spiritual sword of the gospel; I do not prosecute that, but plainness pleaseth me better, that God doth take away by this voice the law concerning the choice of beasts, that he may also teach that he rejecteth no people, (Romans 15:16.) For if by the former word be meant sacrificing, what shall eat signify? 14. Not so, Lord. This is the voice of him which doth as well refuse, as also object to God his own commandment; for he is afraid, for good causes, to touch that which he knew was forbidden him in the law of God, (Leviticus 11:21, etc.) Therefore he objecteth to God the law which he himself made, lest he should break the same unadvisedly. There was a certain show of repugnancy between the law and the vision; therefore Peter is not hasty, but desireth first to have his doubt dissolved before he depart from observing the law. Yet it is a strange matter why Peter resisted more in meats than did Abraham in killing his son; for Abraham [might have] had more things to object, (Genesis 22:9, 10.) I dare not here say that that befell Peter which is too common am…

A devout man, &c.--an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship. gave much alms to the people--that is, the Jewish people, on the same principle as another centurion before him (Luk 7:5); thinking it no "great thing," if they had "sown unto him spiritual things, that they should reap his carnal things" (Co1 9:11). prayed to God alway--at the stated daily seasons. (See on Act 10:3).

saw . . . evidently--"distinctly." the ninth hour of the day--three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Act 10:30), perhaps from the sixth hour (Act 10:9).

What is it, Lord?--language which, tremulously though it was uttered, betokened childlike reverence and humility. Thy prayers and thine alms--The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men. are come up for a memorial before God--that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Rev 8:4).

when the angel . . . was departed, he called--immediately doing as directed, and thereby showing the simplicity of his faith. a devout soldier of them that waited on him continually--of the "soldiers under him," such as the centurion at Capernaum had (Mat 8:9). Who this "devout soldier" was, can only be matter of conjecture. DA COSTA [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.

There was a certain man in Caesarea,.... This was the Caesarea formerly called Strato's tower, not Caesarea Philippi; for the former, and not the latter, lay near Joppa: called Cornelius; which was a Roman name, and he himself was a Roman or an Italian: a centurion of the band called the Italian band; which consisted of soldiers collected out of Italy, from whence the band took its name, in which Cornelius was a centurion, having a hundred men under him, as the name of his office signifies.

A devout man,.... A truly religious person, who had forsaken the Roman idolatry and superstition, in which he was brought up: and one that feared God: the one only living and true God, the God of Israel; he had the fear of God wrought in his heart, which is a part of the covenant of grace, a blessing of it, and the beginning of wisdom; he was truly a gracious man, a converted person, and who from an internal principle worshipped God externally: with all his house; he brought up his family in a religious way, as every good man should; and which was very remarkable in a Gentile, a soldier, and an officer: which gave much alms to the people; to the Jews that dwelt at Caesarea, and therefore was of good report among them, and much beloved by them, Acts 10:22 he had regard to both tables of the law, both to the worship of God, and the love of the neighbour: and prayed to God always; every day, at the usual times of prayer; prayed privately in his closet, and with his family, as well as attended public service of this kind.

He saw in a vision evidently,.... He was not in a dream, or in a trance, but he was thoroughly awake, and his eyes open, and was himself; it was not in the night, but in clear day: about the ninth hour of the day; or three o'clock in the afternoon, which was the hour of prayer, Acts 3:1 in which exercise he was now engaged, Acts 10:30 at this time he saw an angel of God coming to him; into the room where he was at prayer: and saying unto him, Cornelius; he called him by his name, to let him know that he knew him, as angels are very knowing spirits; and to express his affection and friendship to him, and that he was a messenger, not of bad, but of good news to him; as well as to engage his attention to him; for he might be so intent at his devotion, that had he not called him by name, he would not have minded him.

And when he looked on him, he was afraid,.... What with the brightness of his clothing, Acts 10:30 and the lustre of his countenance, and the majestic form in which he appeared, he perceived there was something uncommon and divine in this vision, and therefore was filled with awe and reverence, yea, with something of a panic fear; as it was usual, even with good persons, as the patriarchs and prophets of the Old Testament, Zacharias, the Virgin Mary, and others; from a sense of the greatness of the divine majesty, which they supposed to be near, or this to be an emblem of it, and from a notion that, at the sight of God, they should die. And said, what is it, Lord what is the matter? what is to be said or done? What is the reason of this unusual appearance? Some of the Latin copies, and the Ethiopic version, read, "who art thou, Lord?" but by the angel's answer, not this, but the former was the question: for it follows, and he said unto him, thy prayers and thine alms are come up for a memorial before God; that is, the prayers which he had put up in faith, for himself and family, and the charitable actions he had performed from a principle of love, were like sacrifices upon the altar, which ascended to God with acceptance; so these sacrifices of prayer and beneficence came up with acceptance from off that altar which sanctities the gift, or were acceptable to God, through Jesus Christ; these were taken notice of, approved by God, and remembered by him, and the fruits and effects he was shortly to enjoy; for that Cornelius was a believer, need not be questioned; since he was not only a devout and religious person, but one that feared God, which includes the whole of religion, internal and external; and so faith in Christ, without which he could not pray aright: there is no doubt of it, but he had read the prophecies of the Old Testament, attended the synagogues of the Jews, and believed in the Messiah to come, though he did not know that he was come, and that Jesus of Nazareth was he; so that his faith was of the same kind with that of the saints before the coming of Christ; and in this faith he did all the good works he did, which became acceptable to God through Christ, and without which it is impossible to please him.

And now send men to Joppa,.... Which lay near to Caesarea; and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.

He lodgeth with one Simon a tanner, &c. Simon the tanner was his host; this man very probably was a good man, and one that lodged strangers; of his trade; see Gill on Acts 9:43. whose house is by the sea side; Joppa was a sea port, 2 Chronicles 2:16 Jonah 1:3 hence we read of , "the sea of Joppa" (x); and also of , "the port of Joppa" (y); now Simon's house was in the outer part of the city, and by the sea side, as well for convenience for his business, as because such trades might not be exercised within a city; being nauseous and disagreeable, because of their skins and manner of dressing them, and the dead carcasses from whence they often took them off; hence that rule of the Jews (z), "they place dead carcasses, graves, , "and a tanner's workshop", (in which he dresses his skins,) fifty cubits from the city; nor do they make a tanner's workshop, but at the eastern part of the city. R. Abika says, it may be made at every part excepting the west.'' The reason of that, as given by the (a) commentators, is, because prayer was made towards the west, where the temple stood, and the divine presence was. The Ethiopic version very wrongly renders it, "and the house of Cornelius is near the sea"; for not his, but Simon's is meant: he shall tell thee what thou oughtest to do; he was to tell him words, or to deliver doctrines to him, by which he and his family would be better instructed in the way of salvation, and arrive to a greater degree of knowledge of Christ, and faith in him, and be brought to a submission to his commands and ordinances; see Acts 10:22, this clause is left out in the Alexandrian copy, and in some others, and in the Syriac and Arabic versions. (x) Ezra 3.7. Targum in 2 Chron. 16. (y) T. Hieros. Yoma, fol. 41. 1. Joseph. Antiqu. l. 11. c. 4. sect. 1. & 13. 9. 1 Maccab. xiv. 5. 1. Esdr. v. 55. (z) Misn. Bava Bathra, c. 2. sect. 9. (a) Maimou. & Bartenora in ib.

And when the angel which spake unto Cornelius was departed,.... For when be had delivered his message, he either disappeared, or withdrew, and immediately Cornelius showed himself ready to obey the heavenly vision: for he called two of his household servants; who were not of the band of soldiers under him, but were servants in his family, and such as feared God with him; and a devout soldier of them that waited on him continually: besides his household servants, there were soldiers that continually attended him, and among these there was one at least that was a devout and religious man; and him he called out from among the rest, and to him with the two household servants he communicated the vision: these three persons being religious, were very proper ones to be informed of this matter, and to be sent on the errand they were; and three might be particularly pitched upon, being a sufficient number to attest to Peter what they had from the mouth of their master, for by the mouth of two or three witnesses is everything established; and partly for the honour of Peter, and to show a proper respect to him, he would not send a single person, who could have told the story, and done the errand as well as three, but this would not have looked respectful enough.

And when he had declared all these things unto them,.... Which he had heard and seen in the vision, and of which he gave them a particular account; partly to engage them the more cheerfully to go on the errand, and partly that they might be able to give a distinct relation of it to Peter, that so he might be moved the more to comply with the request, and come along with them: he sent them to Joppa; perhaps not that evening, since it was at the ninth hour, or three o'clock in the afternoon, when Cornelius had the vision; and some time must be taken up in discourse with the angel, and afterwards in sending for his servants, and relating the affair to them, and giving them their proper instructions. So that it may be they did not set out till early the next morning, as seems from the following verse.

send to Joppa . . . for one Simon, &c.--(See on Act 9:11).