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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
Five Centuries of Reception
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Neither, beloved brethren, are we so bringing forward these things, as that we should not prove what Raphael the angel said, by the testimony of the truth. In the Acts of the Apostles the faith of the fact is established; and that souls are delivered by almsgiving not only from the second, but from the first death, is discovered by the evidence of a matter accomplished and completed. When Tabitha, being greatly given to good works and to bestowing alms, fell sick and died, Peter was summoned to her lifeless body; and when he, with apostolic humanity, had come in haste, there stood around him widows weeping and entreating, showing the cloaks, and coats, and all the garments which they had previously received, and praying for the deceased not by their words, but by her own deeds. Peter felt that what was asked in such a way might be obtained, and that Christ's aid would not be wanting to the petitioners, since He Himself was clothed in the clothing of the widows. When, therefore, falling on his knees, he had prayed, and-fit advocate for the widows and poor-had brought to the Lord the prayers entrusted to him, turning to the body, which was now lying washed on the bier, he said, "Tabitha, in the name of Jesus Christ, arise!" Nor did He fail to bring aid to Peter, who had said in the Gospel, that whatever should be asked in His name should be given. Therefore death is suspended, and the spirit is restored, and, to the marvel and astonishment of all, the revived body is quickened into this worldly light once more; so effectual were the merits of mercy, so much did righteous works avail! She who had conferred upon suffering widows the help needful to live, deserved to be recalled to life by the widows' petition.
This is the first dead person that he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes: then upon seeing Peter she sat up: then from his hand she received strength.
Say, if as we sit together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not what a mystery it is that is taking place, how awful, how dread, and worthy indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and dost thou mourn? Why then, thou shouldst do this on the birth of a child: for this in fact is also a birth, and a better than that. For here she goes forth to a very different light, is loosed as from a prison-house, comes off as from a contest.
Observe how he puts them all out, imitating his Master in this also. For where tears are - or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating.
"But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up." Why does he put them all out? That he may not be confused nor disturbed by their weeping. "And having knelt down, he prayed." Observe the intentness of his prayer.
If we are rightly inspired, the renewed day of her soul is clearly suitable for allegory, [a soul,] turned back to the voice of Peter, which the darkness of exceedingly ancient peril had pressed down: the life burdened previously in the bosom of the dark law, rising just like a second [soul], stands up in the church’s presence, and the light of works, the companion of faith, drives away the shadows, a salvation that had not been promised by the voice of the law, because grace undertakes to give gifts of eternal life to those reborn in the font.
He said: Tabitha, rise. She opened her eyes, and upon seeing Peter, she sat up. The most just order of the one arising is that she first opens the eyes of the mind, and then, upon hearing Peter's voice, she sits up, reclaiming the light of her circumspection which she had lost and lives according to the teaching of those who had helped her.
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Summary
Acts 9:40 records the miraculous raising of Tabitha (Dorcas) from the dead by the Apostle Peter in Joppa. After sending everyone out of the room, Peter humbly knelt in prayer, then turned to the deceased body and commanded, "Tabitha, arise." Immediately, she opened her eyes, saw Peter, and sat up, demonstrating God's sovereign power over death and validating the apostolic ministry, leading to widespread belief in the Lord throughout the city.
Context
Literary Context
This powerful miracle occurs during Peter's extensive ministry tour through Judea, following his healing of Aeneas in Lydda, which led to many turning to the Lord (Acts 9:32-35). The narrative then shifts to Joppa, where a beloved disciple named Tabitha (Dorcas), renowned for her "good works and almsdeeds" (Acts 9:36), suddenly dies. The disciples, hearing Peter was nearby, urgently sent for him, implicitly hoping for divine intervention. Peter's actions in this verse—sending others out, kneeling in prayer, and issuing a direct command—echo similar patterns seen in Jesus' own miracles, particularly the raising of Jairus' daughter (Mark 5:35-43), establishing a clear continuity of divine power working through His apostles.
Historical & Cultural Context
Joppa (modern Jaffa) was an ancient port city on the Mediterranean coast, a significant hub for trade and travel, and home to a nascent Christian community. In Jewish culture, the deceased were typically washed and prepared for burial, often laid out in an upper room, as Tabitha was (Acts 9:37). The disciples' act of sending for Peter, a prominent apostle, reflects a belief in the spiritual authority and miraculous power that God had vested in His chosen leaders. The presence of widows weeping and showing the garments Tabitha had made (Acts 9:39) underscores her vital role in the community and the profound loss her death represented, highlighting the compassionate nature of the miracle.
Key Themes
Acts 9:40 is pivotal in highlighting several major themes. Firstly, it powerfully demonstrates the resurrection power of God working through His apostles, affirming that the same power that raised Jesus from the dead is active in the early church. Secondly, it underscores the centrality and efficacy of prayer in accessing divine power; Peter's first action is to kneel and pray, emphasizing dependence on God rather than personal ability. Thirdly, the miracle serves as a profound testimony to the Gospel, leading to widespread belief in Joppa (Acts 9:42). Finally, it showcases God's compassion and care for His people, particularly for a beloved servant like Tabitha, whose life of good works was a testament to her faith, and whose restoration brought immense joy and spiritual fruit to the community.
Exposition and Analysis
Key Word Analysis
This verb means "to eject," "cast out," or "drive out." Peter's action of "putting them all forth" signifies a deliberate clearing of the space, creating an environment for private, focused prayer and divine intervention. This echoes the actions of Jesus in similar miraculous contexts, emphasizing a sacred space for God's work.
This word denotes a specific act of prayer directed to God, implying supplication and worship. Peter's immediate response to the desperate situation was not to attempt a miracle in his own strength, but to humble himself, kneel, and earnestly pray, indicating that the power for the miracle originated from God, accessed through fervent petition.
Meaning "to stand up," "lift up," or "raise up," this is a direct, authoritative command. Peter's simple declaration, "Tabitha, arise," is not a request to God but a declarative statement of power, demonstrating the authority given to him by Christ to command life back into the deceased, mirroring Jesus' own authoritative commands.
Verse Breakdown
"But Peter put them all forth,"
Peter, upon arriving and seeing the grieving widows and Tabitha's body, takes decisive action to clear the room of all the mourners. This act creates a private, solemn space, reminiscent of Jesus clearing the room before raising Jairus' daughter, signifying that this was a moment for divine, rather than human, intervention or spectacle.
"and kneeled down, and prayed;"
Before attempting any miracle, Peter assumes a posture of humility and dependence, kneeling in prayer. This underscores that the power he wields is not his own, but God's, accessed through fervent supplication. His prayer is the essential conduit through which God's power is channeled.
"and turning [him] to the body said, Tabitha, arise."
After prayer, Peter turns his attention directly to the deceased woman. His command, "Tabitha, arise," is a direct, authoritative declaration, not a hesitant plea. It demonstrates his faith in God's power and the authority vested in him as an apostle to speak life into death. The Aramaic name "Tabitha" is used, adding a personal and intimate touch to the command.
"And she opened her eyes:"
The immediate and direct result of Peter's command is Tabitha's eyes opening. This is the first sign of life, indicating a sudden and complete restoration, a clear and undeniable miracle.
"and when she saw Peter, she sat up."
Following the opening of her eyes, Tabitha's physical strength is fully restored, allowing her to sit up. This final action confirms her complete resurrection, moving from death to full consciousness and physical capability, a truly astounding display of God's power.
Literary Devices
The narrative of Tabitha's resurrection employs several powerful literary devices. The most prominent is Allusion or Typology, as Peter's actions—sending people out, kneeling in prayer, and issuing a direct command to the deceased—strongly echo Jesus' raising of Jairus' daughter in Mark 5:40-41. This parallel subtly yet powerfully links Peter's apostolic authority directly to Christ's own divine power, demonstrating the continuity of God's work through His chosen servants. The simple, direct command, "Tabitha, arise," is an example of Authoritative Declaration, conveying the immediate and undeniable power of God at work. Furthermore, the Contrast between the sorrowful, weeping widows and the sudden, joyful restoration of Tabitha creates a dramatic and emotionally resonant scene, highlighting the triumph of life over death through divine intervention.
Theological and Thematic Connections
Acts 9:40 stands as a profound testament to God's sovereign power over death and His compassionate engagement with His people through His appointed servants. The resurrection of Tabitha is not merely a display of miraculous power but a theological affirmation of the life-giving nature of God, echoing the ultimate victory of Christ over the grave. It underscores that the authority and power demonstrated by the apostles were not inherent to them but flowed directly from God, accessed through humble prayer and unwavering faith. This miracle served not only to restore a beloved member to the community but also to validate the message of the Gospel, leading many to believe in the Lord. It reveals God's care for those who serve Him faithfully, as Tabitha had, and His willingness to intervene in extraordinary ways to bring glory to His name and expand His kingdom.
Reflection and Application
The account of Tabitha's resurrection in Acts 9:40 offers profound insights for contemporary believers. It powerfully reminds us of the indispensable role of prayer, not as a last resort, but as the primary channel through which God's power is unleashed. Peter's example of kneeling and praying before issuing the command teaches us humility and absolute dependence on God, even when facing seemingly insurmountable obstacles like death. This passage encourages us to cultivate a life of fervent, believing prayer, trusting that God is capable of intervening in ways beyond our comprehension. Furthermore, Tabitha's life, characterized by "good works and almsdeeds," highlights the impact of a compassionate, service-oriented life. Her resurrection not only brought her back to life but also brought many to faith, underscoring that our lives of devotion and service can set the stage for God's glorious intervention, both in our personal circumstances and in the broader community, ultimately leading others to Christ.
Questions for Reflection
FAQ
Why did Peter put everyone out of the room before praying for Tabitha?
Peter's action of "putting them all forth" (Acts 9:40) served multiple purposes. Firstly, it created a private and focused environment, free from the distractions of wailing mourners and emotional distress. This allowed Peter to concentrate fully on prayer and the divine task at hand. Secondly, it mirrored Jesus' own actions when raising Jairus' daughter (Mark 5:40), establishing a pattern of sacred space for miraculous intervention. This privacy also prevented potential sensationalism or misinterpretation of the miracle, ensuring that the focus remained on God's power rather than human performance. It emphasized that the miracle was a direct act of God, not a public spectacle.
What is the significance of Tabitha's name, and why is she also called Dorcas?
The name "Tabitha" is Aramaic, and "Dorcas" is its Greek equivalent; both names mean "gazelle" (Acts 9:36). This dual naming reflects the bilingual context of the early Christian community in Joppa, where both Aramaic (the local Semitic language) and Greek (the common language of the Roman Empire) were spoken. The meaning "gazelle" might subtly allude to her character—perhaps her grace, agility in serving others, or the swiftness with which she performed her "good works and almsdeeds." It's a beautiful and fitting name for a woman so beloved and impactful in her community.
Christ-Centered Fulfillment
The resurrection of Tabitha by Peter, while a magnificent display of apostolic power, ultimately points beyond Peter to the ultimate source of all life and resurrection: Jesus Christ. Peter's ability to command life into a dead body was not inherent to him but was a manifestation of the power of the risen Christ working through His chosen apostle. This miracle serves as a powerful foreshadowing of the greater, spiritual resurrection that Christ offers to all who believe in Him, transforming spiritual death into eternal life (Ephesians 2:4-5). Just as Tabitha was physically raised, believers are spiritually raised with Christ through faith in His atoning death and glorious resurrection (Romans 6:4). Furthermore, Tabitha's physical resurrection anticipates the future bodily resurrection of all believers at Christ's return, when death will be swallowed up in victory (1 Corinthians 15:54). Thus, Tabitha's story, while a historical event, ultimately magnifies the life-giving power of Jesus, the "resurrection and the life" (John 11:25), who conquered death once and for all.