TRV
When he arrived, they led him into the upstairs room. All the widows stood by him, sobbing and showing all the dresses and coats Tavita had made them while she was still with them.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 9:36–43. His three-level outline is real structure in the source text, so it is rendered as structure.
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 souls to spiritual life, the first sign of life is the opening of the eyes of the mind, Act 26:18. When she saw Peter, she sat up, to show that she was really and truly alive; and (Act 9:41) he gave her his hand and lifted her up, not as if she laboured under any remaining weakness, but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (Act 9:41); to them he presented her, as Elijah (Kg1 17:23), and Elisha (Kg2 4:36), and Christ (Luk 7:15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.
V.The good effect of this miracle.
1.Many were by it convinced of the truth of the gospel, that is was from heaven, and not of men, and believed in the Lord, Act 9:42. The thing was known throughout all Joppa; it would be in every body's mouth quickly, and, it being a town of seafaring men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to confirm a divine revelation.
2.Peter was hereby induced to continue some time in this city, Act 9:43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, Rom 12:16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
See what a cheering inducement to alms is here! "And all the widows," it says, "stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them." Peter went into the apartment, as one who took it calmly, but see what an accession came of it!
"Having washed her," it says, "they laid her in an upper chamber:" that is, they did all that was right for the dead body. Then Peter having come, "knelt down, and prayed; and turning him to the body, said, Tabitha, arise." They did not perform all their miracles with the same ease. But this was profitable for them: for truly God took thought not only for the salvation of others, but for their own. He that healed so many by his very shadow, how is it that he now has to do so much first? There are cases also in which the faith of the applicants cooperated.
And all the widows stood around him weeping. Widows are the pious thoughts of the penitent soul, which for a time had abandoned the strength of their previous senses, as a wife’s governance, and who must most humbly intercede for the sinning soul.
And showing him the tunics and garments, which Dorcas used to make for them. They did not entreat for the deceased with their voices, but by her own works, for almsgiving delivers not only from the second, but also from the first death.
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Summary
Acts 9:39 describes the poignant scene of Peter's arrival in Joppa following the urgent summons concerning the death of Dorcas (Tabitha). Upon entering the upper chamber where her body lay, Peter is met by a gathering of grieving widows who are tearfully displaying the very coats and garments Dorcas had meticulously made for them, a tangible testament to her profound compassion and tireless acts of charity within the community. This moment vividly portrays the deep impact of a life devoted to practical service and sets the stage for a miraculous demonstration of divine power.
Context
Literary Context
This verse is a pivotal moment within the broader narrative of Peter's ministry in Acts 9, immediately following his healing of Aeneas in Lydda (Acts 9:32-35). The news of this miracle likely fueled the hope of the disciples in Joppa, leading them to send for Peter upon Dorcas's death (Acts 9:37-38). The scene in Joppa, with the display of Dorcas's charitable works, serves to highlight the human impact of her life before the divine intervention that follows. It underscores the early church's commitment to both evangelism and practical care for its members, particularly the vulnerable, setting a precedent for compassionate ministry.
Historical & Cultural Context
Joppa (modern Jaffa) was an ancient port city on the Mediterranean coast, a place of diverse cultural influences where Greek and Jewish customs intertwined, as evidenced by Dorcas's dual name, Tabitha (Aramaic) and Dorcas (Greek). In the Greco-Roman and Jewish societies of the time, widows were often among the most vulnerable members of society, lacking familial support and economic means. Their reliance on charity and communal care was significant, making Dorcas's ministry of providing clothing a vital and deeply appreciated act of benevolence. The "upper chamber" (hyperōion) was a common feature in ancient Middle Eastern homes, typically a large, accessible room on the upper floor, frequently used for gatherings, prayer, or, as in this case, for laying out the deceased. This setting would have allowed for a communal expression of grief and remembrance.
Key Themes
This verse powerfully illustrates several key themes. First, it emphasizes compassion and practical ministry, showcasing Dorcas's life as a vibrant example of faith expressed through tangible good works, particularly her dedication to making clothing for the poor and vulnerable. This resonates with the biblical principle that genuine faith is demonstrated by action, as articulated in James 2:17. Second, the scene highlights the profound grief and testimony of the community. The widows' weeping and the display of the garments serve as a poignant testament to Dorcas's impactful life and the deep human connection she fostered through her selfless service. Their sorrow underscores the value of a life lived in active love for others, echoing the call to serve "the least of these" found in Matthew 25:40. Finally, the urgent call for Peter, despite Dorcas being deceased, suggests an anticipation of divine intervention, reflecting the burgeoning faith of the early church in the apostles' power to mediate God's miraculous work, reminiscent of the gathering of disciples in the upper room in Jerusalem.
Exposition and Analysis
Key Word Analysis
This verb means "to stand up" or "to rise up," literally or figuratively. Here, it denotes Peter's immediate and decisive action in response to the summons from Joppa. It conveys a sense of readiness and purpose, indicating that Peter did not hesitate but promptly prepared to go with the messengers.
This word describes a loud, audible wailing or sobbing, distinct from a silent cry. The use of this term emphasizes the profound, unrestrained grief of the widows, underscoring the depth of their loss and the significant impact Dorcas had on their lives. Their public display of sorrow highlights the communal nature of their bereavement.
Meaning "to exhibit" or "to display," either physically or mentally. In this context, it refers to the widows physically presenting the coats and garments to Peter. This act is not merely a passive display but an active demonstration, serving as a powerful, non-verbal testimony to Dorcas's character and the tangible fruit of her compassionate ministry.
Verse Breakdown
"Then Peter arose and went with them."
This clause emphasizes Peter's immediate and obedient response to the urgent plea from Joppa. Having just performed a significant miracle in Lydda, Peter demonstrates his willingness to travel and minister wherever he is called, reflecting the dynamic and responsive nature of apostolic leadership in the early church. His prompt departure underscores the gravity and urgency of the situation.
"When he was come, they brought him into the upper chamber:"
Upon Peter's arrival in Joppa, the disciples waste no time in leading him directly to the "upper chamber" where Dorcas's body lay. This detail highlights the directness of their purpose and the solemn, intimate setting for the events about to unfold. The upper chamber, often a private and significant space, becomes the focal point for this poignant encounter.
"and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them."
This is the emotional core of the verse. The presence of "all the widows" signifies a collective and widespread impact of Dorcas's ministry. Their "weeping" conveys profound grief, not just for a friend, but for a benefactor who had alleviated their material hardship. The act of "shewing the coats and garments" is a powerful, tangible testimony. These items are not mere clothes but symbols of Dorcas's active love, her personal investment, and the practical comfort she provided, making her loss particularly acute for this vulnerable group.
Literary Devices
Acts 9:39 employs several powerful literary devices. Pathos is prominently featured through the description of "all the widows stood by him weeping." This evokes strong feelings of sympathy and sorrow in the reader, highlighting the deep emotional impact of Dorcas's death on her community. The widows' tears are a direct appeal to Peter's compassion and underscore the human tragedy of the situation. Symbolism is evident in "the coats and garments which Dorcas made." These are not just articles of clothing; they symbolize Dorcas's character, her selfless devotion, and the tangible, practical expression of her faith. They serve as concrete evidence of her "good works and almsdeeds" (Acts 9:36), making her legacy visible and palpable. The scene also contains an element of Foreshadowing. The urgent summons for Peter, the display of Dorcas's good works, and the intense grief of the widows subtly hint at the impending miracle. The narrative builds a sense of anticipation, suggesting that such a profound loss, impacting so many, might warrant divine intervention.
Theological and Thematic Connections
Acts 9:39 profoundly illustrates the theological truth that genuine faith is not merely a private conviction but is actively expressed through compassionate service to others. Dorcas's life exemplifies a practical theology where belief is translated into benevolent action, particularly towards the vulnerable. Her ministry of making clothing for widows highlights the biblical mandate to care for the poor and marginalized, demonstrating that true godliness involves tangible acts of love and generosity. This passage underscores the value God places on such practical expressions of love, recognizing them as a vital component of Christian discipleship and a powerful testimony to the transforming power of the Gospel. The community's deep grief and the display of her works validate the lasting impact of a life devoted to selfless service, affirming that such deeds are remembered and honored, both by humanity and by God.
Reflection and Application
Acts 9:39 serves as a powerful call to action for believers today, reminding us that our faith is meant to be lived out in tangible ways that impact the lives of those around us. Dorcas's example challenges us to move beyond mere sentimentality and to actively identify and meet the practical needs within our communities, especially among the vulnerable and overlooked. Her legacy, preserved through the very garments she made, demonstrates that even seemingly simple acts of kindness—whether sewing clothes, providing meals, offering comfort, or lending a listening ear—can have a profound and lasting impact, leaving a testament to God's love. This passage encourages us to cultivate a heart of compassion that translates into concrete deeds, making our lives a visible expression of Christ's love and a source of genuine blessing to others. What legacy of practical love are we building through our daily lives?
Questions for Reflection
FAQ
Who was Dorcas and why was she so beloved?
Dorcas, also known by her Aramaic name Tabitha, was a disciple living in Joppa. She was beloved because her faith was expressed through abundant "good works and almsdeeds" (Acts 9:36), particularly her diligent efforts in making coats and garments for the poor, especially the widows in her community. Her practical compassion and selfless service earned her deep affection and respect, making her death a significant loss to many.
What is the significance of the "coats and garments" the widows showed Peter?
The "coats and garments" were tangible evidence of Dorcas's active love and charitable ministry. In a time when widows often lacked support, Dorcas's provision of clothing met a fundamental need and demonstrated her personal investment in their well-being. By displaying these items to Peter, the widows were not just showing clothes; they were presenting a powerful, visual testimony to Dorcas's character, her tireless work, and the profound impact she had on their lives. These garments symbolized her compassion, generosity, and the practical outworking of her faith.
Why did the disciples send for Peter upon Dorcas's death?
The disciples in Joppa sent for Peter with great urgency (Acts 9:38) likely due to the recent news of Peter's miracle in nearby Lydda, where he had healed Aeneas, who had been paralyzed for eight years (Acts 9:32-35). This event, coupled with the growing understanding of the apostles' authority and the power of God working through them, instilled a glimmer of hope that Peter might be able to intervene even in the face of death. Their desperation and faith led them to believe that Peter, as an apostle, might be able to perform a miracle for their beloved Dorcas.
Christ-Centered Fulfillment
Acts 9:39, while focusing on Peter and Dorcas, ultimately points to the compassionate heart and resurrection power of Jesus Christ. Dorcas's life of selfless service, particularly in providing for the vulnerable, beautifully reflects the very character of Christ, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Her practical acts of love embody the kind of compassion Jesus consistently demonstrated, as seen in His feeding of the multitudes (Matthew 14:13-21) and His healing of the sick and marginalized (Luke 4:40). Furthermore, Peter's subsequent raising of Dorcas from the dead (Acts 9:40-41) is a powerful demonstration of the resurrection power that flows directly from Christ. Just as Jesus raised Lazarus from the grave (John 11:43-44), Peter, empowered by the Holy Spirit, extends Christ's victory over death. Thus, Dorcas's life of Christ-like service and Peter's Christ-empowered miracle together foreshadow the ultimate hope found in Jesus, who is the "resurrection and the life" (John 11:25), and whose followers are called to continue His ministry of compassion and power until His return (John 14:12).