1b Apparently the stoning of Stephen made the authorities more bold and determined to stamp out this new movement called Christianity. The Sadducees joined the Pharisees so that both parties were now united in a general persecution that deserves the adjective 'great.' On the day Stephen was stoned - that was the first day of the great persecution (megas diogmos) against the church causing the church members to be scattered abroad (diesparesan) like a sower sows seed. K. Gerok wrote, "The storms of persecution are only winds which fan the fire of faith in the Church, and carry the sparks of truth to a distance" (B. I. p, 650). Church members fled to Judaea and Samaria; however, probably out of duty the apostles remained in Jerusalem.
It may be ironic but outside the pale of Judaism the Samaritans were the first to hear the gospel message. The Samaritans were hybrid Jews; that is, they were part Gentile and part Jew. There was a great deal of animosity between the Samaritans and the Jews. In 722-721 B.C. the northern kingdom was led away captive into Assyria. The officials took the lame, halt, and poor from Assyria and placed them in Samaria, and they took the bright and handsome young men and beautiful women captive to Assyria. In other words, the Assyrians imported Gentiles into the area of Samaria, and it became a racial melting-pot by intermarriage. As a result the Samaritans were looked down upon as heretics, half-breeds, mongrels and the scum of the earth. "The gospel is the great equalizer. In the gospel there are no 'half-breeds,' no physical rejects and no place for any human prejudices. There is acceptance for all, joy for all, 'great joy for all the people' (Luke 2:10)" (Polhill, p. 215).
2 Some of the most dedicated and devout Christians carried the body of their friend, Stephen, and gave him a Christian burial after much lamentation (kopeton) or grief. Had they not done so, his body probably would have desecrated and remained to the buzzards and animals of the wild. No doubt they did this under the threat of being killed themselves; his friends hazarded their lives in order to remain in the city long enough to bury Stephen's body. Jewish law forbade funeral observances for condemned criminals.
3, 4 Saul of Tarsus, the Pharisee, became the ring-leader in the persecution; he made havoc (elaumaineto) devastated, or inflicted injury upon the Christians remaining in the city. The above Greek word is from lymaino which was a strong expression that is used in the Septuagint for wild beasts, such as lion, bears and leopards tearing at raw flesh or the action of a wild boar ravaging a vineyard (Psalm 80:13). Saul and his henchmen entered many of the houses in which the Christians lived and dragged them forcibly (suron - like fishermen dragged their nets) from their homes and placed them in prisons. Saul may have been too refined to throw the stones, but he was not too refined to watch the garments of those who did throw the stones that killed Stephen. As a result of the unrelenting treatment the Christians scattered out, and everywhere they went they preached the gospel. Jehovah God used the persecution of the enemies of the church to scatter His people out. God made the wrath of Saul and his cronies to praise Him.
5 - 8 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did; 7 for unclean spirits, crying with a loud voice, came out of many that were possessed with them; and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 5 - 8 Philip, the deacon-evangelist, was one of the individuals who was driven from Jerusalem by Saul of Tarsus; he went north into Samaria and started a great revival. This is the second time that the evangelization of the Samaritans has been attempted; Jesus spoke to the woman at the well (John 4). She was converted and led many of her friends to embrace Christianity (John 4:39). Probably Philip contacted several of those converts and a revival broke out. As Philip preached (ekerussen) or heralded the message and performed miracles, they gave heed to him (akouein), or they gave Philip their undivided attention. To preach, proclaim or herald the message means to do it like a man stepping out in front of the army, blowing his trumpet, and making a proclamation for the general or a king. Philip even had power to exorcize unclean (akatharta) or demon spirits, and he healed those with palsies (paralelumenoi) paralytic or feeble folk and the lame (choloi) or crippled. The preaching, teaching and healing brought great joy throughout the city of Samaria.
9 But there was a certain man, called Simon, who previously in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one, 10 to whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11 And to him they had regard, because that for a long time he had bewitched them with sorceries.
9 - 11 As the revival continued a certain man by the name of Simon, a shadowy figure, became interested in all the excitement. He is called Simon Magus meaning Simon the sorcerer. Luke writes that he was thought to be some great one and held in high esteem by the townspeople. He used sorcery (mageuon) or practiced magic and dealt in witchcraft (existanon) dazzling or amazing people with his sleight of hand and occult arts. He turned out to be a trouble-maker and a deceiver although the people viewed him as a medium having power from God. MacArthur implies that Simon had "a faith that does not save...(He) had an egotistical view of himself...He saw Philip's teaching a means to gain more greatness for himself...As long as Simon believed he was God, or nearly God, he could not come to a proper sense of himself. People must see themselves as lost, weak, and helpless without God before they can be saved. Simon, locked firmly in pride's grip, did not" (p. 238ff). Philip wrought real miracles which upset the schemes of Simon; if the people were bewitched by Simon they are now carried away by Philip. When Philip preached and performed miracles his message and deeds far surpassed Simon's performances.
12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13 Then Simon himself believed also; and when he was baptized, he continued with Philip, and was amazed, beholding the miracles and signs which were done.
12, 13 Many of the Samaritans, both men and women, believed in Philip's message and submitted to baptism. Even Simon became a believer or at least a professor in Christianity and was baptized. What did Simon believe? Evidently he believed that Jesus was this 'power of God' and not himself. He was determined to get this new 'power,' but had no sense of personal need of Jesus as Savior for his sins. He also wanted to follow Philip to watch in amazement at his miracles and signs. Did Simon view baptism as an initiation into the fellowship with the Spirit of God? Did he expect that through baptism he would receive the same power Philip had to perform miracles? Simon may have been baptized along with the Samaritans in order not to offend the people among whom he lived and worked. So the people shifted their allegiance from Simon to Philip. As the story unfolds apparently the people believed in Jesus as the Messiah, but failed to accept Him as their Redeemer. The people had not placed their faith and trust in Jesus to save them. They were professors but not possessors.
14 - 16 Since Philip was only a deacon and not a preacher, and they had heard of a report concerning Simon, the apostles felt like the work at Samaria needed to be investigated, and Philip probably needed some supervision or assistance. Probably Philip had not told the Samaritans the whole story of Jesus but only that He was the Jewish Messiah. This action is nothing more than representatives of a 'mother' church checking out a mission point; a stamp of approval was given by representatives of the 'mother' church in Jerusalem. When the apostles, Peter and John, arrived in Samaria, they found out that the Samaritans had not received the Holy Spirit. They had been only baptized in the name of the Lord Jesus, but the Holy Spirit had not fallen (epipeptokos) upon them. The message of Philip was correct, so far as it went, for Jesus is the Lord Messiah. "The situation here is similar to that which occurred in Ephesus (Acts 19:1 - 7) when twelve men were converted, though not regenerated, under the ministry of Apollos, the Alexanderian, before he was set straight theologically by Aquila and Priscilla...the Holy Spirit 'fell upon' believers only when the apostles were present to authenticate the genuineness of the experience...{at any rate} something was missing in the Samaritan experience, a lack that was supplied by the ministry of Peter and John when they arrived, just as Paul supplied the missing material in the case of the Ephesians twelve" (Yeager, IX, p. 458). Possibly there was no deficiency in Philip's message but rather in the Samaritans acceptance of it. Some commentators refer to this incident as a "Samaritan Pentecost."
"What does the New Testament teach us about the reception of the Holy Spirit? The outpouring of the Spirit occurred in Jerusalem (2:1 - 4) and was repeated when the church added new groups: the Samaritans (8:11 - 17), the Gentiles (10:44 - 47), and the disciples of John the Baptist (19:1 - 7). But apart from these special manifestations, the New Testament is devoid of references to Jews or Gentiles receiving the Holy Spirit by the laying on of apostolic hands. Because of Pentecost, the Holy Spirit remains with the church and lives in the hearts of all true believers (see: Romans 5:5; 8:9 - 11; Ephesians 1:13; 4:30). Paul reveals that the bodies of believers are the temple of the Holy Spirit (I Corinthians 3:16; 6:19). Therefore, from these New Testament passages we learn that those who believe and are baptized have also the Spirit of God" (Kistemaker, p. 302).
17 Then laid they their hands on them, and they received the Holy Spirit. 18 And when Simon saw that through laying on of the apostles' hand the Holy Spirit was given, he offered them money, 19 saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Spirit.
17 - 19 So the apostles laid their hands upon each of the people, and they began receiving the Holy Spirit. Simon's eyes must have gleamed; here was power indeed! When Simon, the sorcerer, saw that the people received the Holy Spirit, he wanted to receive the blessing and was willing to pay the apostles money if any were required. He set a cash value on spiritual things and offered the apostles money. Just as Judas decided the Savior had a market value; so Simon decided the Spirit had a market value. His greed was leading him down the path toward destruction. Simon wanted to have supernatural powers to promote himself. No one can manipulate the Holy Spirit; He is always God's gift (verse 20) and never subject to the human will. "...Christianity has nothing to do with magic, and God's Spirit is not subject to a charlatan's manipulation--not in Simon's day or for any profit-making Christian charlatan of our own day. The term 'simony' has come into our vocabulary from this incident; however, it is too restrictive, referring primarily to the attempt to secure ecclesiastical office or privilege through monetary means. Were the term fully based on Simon's behavior, it would be extended to cover any attempt to manipulate God for personal gain" (Polhill, p. 220). If Simon received this power he could remain the spiritual leader in the city when the apostles left - a position which he enjoyed before their coming.
20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God. 22 Repent, therefore, of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee; 23 for I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
20 - 23 It did not take long for Peter to set Simon straight; Peter saw within Simon a flaw that may not have been visible to the others. Simon was a fraud, and he was as lost as he had ever been. "You and your money can go to destruction," Peter told Simon. He could have no part (kleron), share nor heritage with God in that condition of heart and mind. In the Old Testament "part or share" refers to the privileges of belonging to God's people and sharing the inheritance he has granted (Deuteronomy 10:9; 12:12; 14:27). The gifts of God were not to be bought with money. Peter had been deeply offended by Simon's proposal, and he must have felt as though the Holy Spirit had been insulted. His rebuke must have cut Simon down; the sorcerer's heart was not right (eutheia) or straight in the sight of God (Psalm 78:37). Simon was not motivated by the right spirit. "Simon Magus was the first type on record of the unregenerate preacher who tries to enter the gospel ministry for the financial benefits which he imagines are to be derived therefrom. Anyone who seeks the gospel ministry as a source of financial security indicates by that decision that he is intellectually incapable of being a preacher" (Yeager, IX, p. 463).
Did Peter pronounce a curse on Simon? If he did, he also urged Simon to truly repent and turn (metanoeson) from his wicked thinking (epinoia), scheme or purpose and offer a prayer to God that he might be forgiven (aphethesetai) or (have his sins) remitted. Note here that Peter did not forgive Simon of his sins; only the Lord has authority to do so (John 20:33). Peter advised Simon to repent and ask the Lord to remove his sin and the curse Peter has pronounced upon Simon. Simon should have prayed for himself rather that to ask Peter to pray for him. He should have prayed the sinner's prayer, "God, be merciful to me a sinner." Without repentance and forgiveness Simon could have no part of Christianity or this religious crusade. Covetousness will have to be replaced with a converted heart! Then Peter talks about Simon being in the gall of bitterness (cholen pikrias) or poisonous influence (Deuteronomy 29:18) and the bond of iniquity (sundesmon adikias) or bundle of unrighteousness (Isaiah 58:6). Peter must have been a good psychologist, but he also had the Holy Spirit as his Guide, to have spoken to Simon as he did. Simon was Satan's tool and Satan's fool. Simon got the message as can be seen in verse 24!
"As Sir Walter Raleigh laid his head on the block, the executioner, before lifting the dreadful axe, said, 'Does your head lie right Sir Walter?' Sir Walter turned his face to the headsman, saying, 'You know, good friend, it matters not how the head lies if the heart be right.' Then he laid his head on the block, and in another moment the head of the brave man rolled on the straw of the scaffold floor. Sir Walter's last speech is an everlasting truth" (B. I., p. 676). Simon's heart was not right with God.
24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
24, 25 It is clear that Simon got the message; he was frightened, afraid of Peter and afraid of the consequences of his own behavior. He asked the apostle to pray for him that some judgment from God did not fall upon him. It was then that the Holy Spirit left him; he remained outside of the fold of God, still in his sins and still Satan's slave. He was like Agrippa (26:28); almost persuaded, almost, but lost. "Christianity has nothing to do with magic; magic is powerless before the genuine power of the Holy Spirit. God's Spirit cannot be manipulated nor bought. Simon illustrated that. A proper response to God's gift of salvation is much more than simply a 'what-is-in-it-for-us?' approach. It involves genuine commitment in response to the work of God's Spirit" (Polhill, p. 221). Kistemaker thinks that Simon's request is telling because of its similarity to that of Pharaoh. Many times Pharaoh asked Moses and Aaron to pray to the Lord for him, but he never repented (Exodus 8:8, 28;9:28; 10:17) (p. 309). Luke does not indicate how long Peter and John continued in the area, but they testified and preached to word in many of the villages of the province of Samaria along the way back to Jerusalem. Was their trip to Samaria beneficial? Philip was instructed in the correct way to evangelize, and souls were saved. The Samaritan converts received full recognition into God's family. A would-be exploiter of the grace of God was set straight, and they witnessed to people all the way back to Jerusalem.
26 - 28 Although Philip had been in the midst of a revival in Samaria, the Holy Spirit led him to a man who had been to Jerusalem worshiping God. Without being told why, Philip immediately complied with the Holy Spirit's request. The area around Gaza was arid and probably had a low population density with few prospects for evangelism; however, an Ethiopian eunuch had been to Jerusalem worshiping and was returning to his homeland. Ethiopia or Abyssinia (Psalm 68:31; Zephaniah 3:10) was a country in Africa which was inhabited by black people; in fact, the word Ethiopia is from a word (aitho) meaning black, swarthy or dark skinned. He was a eunuch (eunouchos) or an emasculated male in an oriental harem. He was also the treasurer (a keeper of crown jewels, and other treasures) or the minister of finance of a queen of the Candace (Kandakes) dynasty in Ethiopia. Eunuchs were often employed by oriental rulers to high posts. No doubt he was a Jewish proselyte; that is, a Gentile convert to the Jewish religion. This eunuch was sitting in his chariot reading (aloud) the scroll of Isaiah about the Suffering Servant. It is interesting that Bruce calls the chariot a covered waggon (p.186). "In keeping with ancient practices, most interpreters picture an ox-drawn covered wagon with the eunuch seated beside the driver and a retinue of the high-ranking officials' servants following the wagon on foot" (Polhill, p. 224). 29 Then the spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran there to him, and heard him read the prophet, Isaiah, and said, Understandest thou what thou readest? 31 And he said, How can I except some man guide me? And he besought Philip that he would come up and sit with him.
29 - 31 The angel of the Lord commanded Philip to go near (proselthe) or approach and join (kolletheti), glue or fasten himself to the Ethiopian's chariot. Doubtless the eunuch had a driver and was able to read the scroll as he was riding along as a passenger. Upon 'hitchhiking' a ride with the eunuch, Philip heard him reading the prophecy of Isaiah. Philip asked him, "You do not really understand what you are reading, do you?" Philip expected a negative answer (ara). In Philip's question there is a play on words (paranomasia) (ginoskeis - to know, or be aware) and (anaginoskeis - to know accurately, read up); the eunuch really wanted to learn what the Scripture taught. Literally the Scripture reads, "Do you know what ye know again (read)? The word anaginosko means to know the letters again, recognize, or read. The word guide (hodegesei) or lead indicates that the eunuch needed help, so he called (parekalesen) or invited Philip and asked him to join him in the chariot and to sit (kathisai) with him. The eunuch may have been somewhat skeptical that Philip could help him; however, "differences in rank, race, and nationality disappear when the Ethiopian acknowledges his need for an interpreter. Neither pride nor shame mars the relationship that is developing between these two men" (Kistemaker, p. 314). "The eunuch's skepticism was not without some foundation. He had just been to Jerusalem to worship. Asking for the Bread of Life he had been given only a religious stone by the Jewish Establishment in the Temple. They knew no more about Isaiah's message than he...the Holy Spirit had arranged for a Spirit-filled deacon to expound the passage to him, although Philip himself had not understood it until Peter and John came down to Samaria to help" (Yeager, IX, pp. 475, 476).
32 The place of the scripture which he read was this,
He was led as a sheep to the slaughter;
and like a lamb dumb before his shearer,
so opened he not his mouth;
33 in his humiliation his judgment was taken away,
and who shall declare his generation?
For his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other man?
32, 33 The eunuch was reading from Isaiah 53:7, 8 in the Septuagint version, "He was led to slaughter like a sheep (probaton), and as a lamb (amnos) before him who shears him is speechless (aphonos) or silent, so He never opens His mouth, because He lacked prestige He was denied a fair trial. Who will list His descendants since His life is taken from the earth?" Our Lord needed to make no defense as He suffered and died on Calvary; He gave Himself up in uncomplaining submission. Jesus suffered in humiliation (contempt, violence and outrage); the rights of justice and humanity were not manifested by His enemies. The first times the word lamb (amnos) is used in the New Testament is John 1:29, 36 where John the Baptist said of Jesus, "Behold the Lamb of God, which taketh away the sin of the world." The only other times the word is used is here and in I Peter 1:18, 19, which reads, "Forasmuch as ye know that ye were not redeemed with corruptible things, like silver and gold...but with the precious blood of Christ, as of a lamb without blemish or spot." It is noteworthy that whenever a lamb is referred to in the Old Testament, it is always as a sacrificial lamb. We know from the Scriptures that Jesus did not receive a fair trial, and He died without descendants. Our Lord was the end of His lineage.
34 Then the eunuch asked the all important question, "I pray you, of whom is the prophet saying this? Of himself or somebody else?" The Holy Spirit had prepared the eunuch's heart and mind, and He had send Philip with the right answer to his all important question. "To ask who is the subject of Isaiah 53 is to ask for a sermon about Jesus Christ, the suffering substitute for sinners and the sin-bearing Lamb of God" (Yeager, IX, p. 479). How does the Jewish Establishment explain this passage? They will tell the inquirer that Isaiah the prophet is speaking about Israel as a nation. Of course, their eyes are blinded to the truth of the Scripture!
"The task of the preacher is to show Christ to his audience. For precisely this reason, some churches have a plaque fastened to the pulpit just below the open Bible and visible only to the preacher. The plaque has the words, 'Sir, we want to see Jesus' (John 12:21). The average member of a congregation listens to the preacher only on Sunday, during the worship service. He comes not to hear views on a number of topics that may or may not relate to his life; he has come to meet Jesus. And he meets Jesus through the faithful exposition of the Scriptures. The preacher must be a workman 'who correctly handles the word of truth' (II Timothy 2:15, NIV) and opens the Word for his audience. The old adage is worth repeating Expound the Scriptures, Exhort the sinner, Exalt the Savior" (Kistemaker, p. 317).
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water; and the eunuch said, See, here is water. What doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
35 How long was the sermon? It was long enough to inform the eunuch that Jesus was the Lamb of God Who could take away his sins. He explained to him 'the plan of salvation.' The sentence in the Greek begins with anoixas which is the word for open. At that opening in the Scripture Philip began his message. He further uses arxamenos which means begin. So at the opening (or beginning) in the Scripture Philip began his good news about Jesus. Wise is the preacher or expositor of the Word of God who can open his Bible and begin to preach Jesus from any passage. An elderly minister once said, "When I read my scripture passage as soon as I can I head for the Cross." What did Philip teach the eunuch? He taught Him that Jesus was crucified for his sins, that He was buried and arose again for his justification (Romans 4:24,25). "There are scholars who do not find Jesus in the Old Testament at all, but Jesus Himself did (Luke 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history" (Word Pictures, Robertson, p. 111).
"Why sir," Philip would say, "the prophet speaks of some other Man! And what a Man! He is the Man Christ Jesus, the promised Messiah of the Jewish people, born as Isaiah said, of a virgin. He came, as Isaiah said, as the child born and the son given, as the wonderful counselor, the mighty God, the everlasting Father, the Prince of Peace, and upon whose shoulder the government is yet to be set. This is the One who was taken from prison and from judgment, who was lead as a sheep to the slaughter" (Phillips, p. 163).
36,37 As the eunuch and Philip rode along together, they came to a river or pool of water. The Holy Spirit being Omniscient had everything planned. Evidently Philip had spoken to him about immersion symbolizing the death, burial and resurrection of our Lord, or he knew enough about Christianity to know that immersion in water was essential to living an obedient life. So the eunuch wanted to follow his Lord in baptism or immersion. "What hinders (koluei) prevents, or forbids me to be baptized (immersed)," the eunuch asked of Philip. Many manuscripts do not have this verse 37; however, if it was not in the original manuscript there are enough passages in other places to substantiate that only a believer in the Lord Jesus Christ can be truly baptized. "The omission need not upset the conservative theologian as there are plenty of scripture elsewhere in the New Testament to establish the fact that immersion in water as a Christian ordinance was administered only after the candidate had made the commitment of verse 37" (Yeager, IX, p. 482).
38 And he commanded the chariot to stand still; and they both went down into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip and the eunuch saw him no more; and he went on his way rejoicing.
38 The eunuch commanded his driver to stop the chariot and both the eunuch and Philip went down into the water and Philip baptized him. Three words are of note in this passage - "they (plural) both (te katebesan) Philip and the eunuch went down or descended (amphoteroi) into the water." They went into not near to the water, and they came out from within not away from the water. The eunuch's entire body went into the water.
39 After the eunuch's baptism, he went on his way rejoicing (chairon) or experiencing joy. He had been SAVED BY GOD'S GRACE. Did he began a congregation in Ethiopia when he got back home? Hopefully he did; possibly the Coptic church was organized because of the eunuch's conversion. Philip had done God's bidding and was needed no more by the eunuch. The Spirit of God caught away (erpasen) or caught up Philip, and Philip and the eunuch had no further contact with one another. One moment Philip was there; the next moment he was gone!
40 But Philip was found at Azotus; and, passing through, he preached in all the cities, till he came to Caesarea.
40 The next anyone heard of Philip, he was at Azotus approximately twenty miles from Gaza preaching the gospel; he spread the good news all the way from Azotus up the Mediterranean seacoast to Caesarea. Azotus was a seacoast town in the Philistine area which is probably now the town of Ashdod. "The gospel has now been preached first to the Jews, at Pentecost, then to the Samaritans in Philip's revival and finally to a black Gentile in the desert" (Yeager, IX, p. 487).
1,2 While Philip was in the revival at Samaria and while he was winning the Ethiopian eunuch to the Lord on the roadway to Gaza, Saul of Tarsus was continuing to make havoc of the church. Saul was a devout Jew "circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness of the law, blameless" (Philippians 3:5, 6). "His very desire to go to Damascus betrays his searing rage against the Christians, especially if one remembers that Damascus was a good six-day journey from Jerusalem" (Polhill, pp. 233, 234). He was breathing out (empneon) inhaling or taking a breath so he could breath out threatening (apeiles) murder (phonou).
The taste of blood in the death of Stephen was pleasing to young Saul (8:1), and now he reveled in the slaughter of the saints both men and women. Saul was inhaling every breath and exhaling threats against the followers of Jesus the Christ; herein is the sustained rage of a outraged bigot. He testified in Acts 26:11, "I punished (the Christians) often in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities." He went to the high priest and desired 'John Doe or Jane Doe' warrants, subpoenas or ecclesiastical authority. These he would present to the officials in Damascus permitting him to arrest and bring back to Jerusalem those whom he found to be Christians whether they were men or women; he would bind (dedemonos from dese) or fasten them in fetters and bring them back to Jerusalem for trial. Our Sovereign Lord, however, had other plans. Reference to "the 'Way' in Acts describes Christianity as the Way of Life (19:9, 23; 22:4; 24:14, 22) or the Way of salvation (16:17) or the Way of the Lord (18:25)...The North American Indians call Christianity the Jesus Road" (Robertson, p. 114).
3 And as he journeyed, he came near Damascus, and suddenly there shone round about him a light from heaven; 4 and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest; it is hard for thee to kick against the goads.
3, 4 On his way to Damascus in company with other travelers, Saul was himself arrested, not be a human official, but by the Christ Himself. Just outside of Damascus suddenly (exaiphnes) or unexpectedly a light from heaven shown round about Saul. Saul was surrounded (periestraphen) by a bright light; he testified to Agrippa (Acts 26:13) "...at midday, O king, I saw in the way a light from heaven above the brightness of the sun." Saul fell to the ground and a voice spoke from heaven, "Saul, Saul, why persecutest thou me?" The repetition of the name was not unusual (see: I Samuel 3:10; Luke 8:24; 10:41; 22:31); the Lord got his attention. Without a doubt, Saul must have remembered the cautionary message not to oppose God, advocated by his teacher, Gamaliel; it now confronts Saul in stark reality. From this point on, Saul was completely broken. Christ's questions are always penetrating and personal. Saul earnestly thought he was serving the Lord by persecuting the heretics, but the voice from heaven said he was persecuting rather than serving. What a contrast - Saul desired to dash the believers to the ground, is laying face down on the ground? The variation in the three accounts of Saul's arrest and conversion to Christianity (9:3 - 16; 22:9ff; 26:9 - 18) does not mar the story, when rightly understood.
5 Saul answered, "Who art thou, Lord?" His own conscience would readily suggest that it was Jesus. The answer came back - loud and clear, "I AM JESUS (EGO EIMI ) (or Yes, indeed, I am Jesus), whom thou persecuteth." Jesus used the same name that Jehovah God used to speak to Moses out of the burning bush. I AM was the name of the God of Abraham, Isaac and Jacob (Exodus 3:14). Any orthodox Jew, including Saul, had great reverence for the Great I AM. Saul learned that to persecute the people of the Lord was the same as persecuting Him. Just as sure as Peter, James and John met Jesus during His personal ministry, Saul of Tarsus met Him on the road to Damascus. He wrote in I Corinthians 15:8, "and last of all he was seen of me also, as of one born out of due time."
6 And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men who journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth, and when his eyes were opened, he saw no man; but they led him by the hand, and brought him into Damascus. 9 And he was three days without sight, and neither did eat nor drink.
6 Saul was told what to do, proceed into the city of Damascus. He was going to enter Damascus for another reason than the one he started out to accomplish. Further instructions awaited Saul in Damascus. "Just as the Holy Spirit had directed Philip to go down to the Gaza desert, where he would find a man whose heart was being prepared to receive the gospel message, so now the Lord directs Saul, once proud and committed to a collision course with Almighty God, but now blind, humble and repentant, to go into Damascus where He has prepared the preacher. God can either send the preacher to the prospective convert, or He can send the prospective convert to the preacher" (Yeager, IX, p. 494). Thank God, Saul took that first step of obedience as a faithful servant should.
7 - 9 Those traveling with Saul were stricken speechless (eneoi) or mute; they were overcome by amazement and terror. They heard a voice (phons) or sound which they did not understand, but they saw no man. The men saw the light from heaven but did not see the vision of Jesus. They were fixed on the spot, and probably unable to speak or move. Doubtless, Saul's traveling companions heard Saul speak, but did not know to whom Saul was speaking. When Saul arose, literally, he was picked up (verb with the passive voice) from the ground; he was blinded, although his eyes were open, and he needed someone to lead him by the hand (cheiragogountes) into Damascus. The blindness was proof that something had happened to Saul, and that it was no hallucination that he had seen the Risen Christ. One of Saul's traveling companions, though speechless, was still capable of leading him into the city. Reduced to powerlessness, Saul had to be led by others into the city. He underwent an extreme crisis; he could not see for three days, neither did he eat or drink for that same period. For three days Saul waited for God to give further directions; it is a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples now helpless as a child. That is how a fierce persecutor became a convicted sinner and an obedient saint. The persecutor became a preacher, the world's greatest expositor of the doctrines of the Christian faith.
Kistemaker points out, "The New Testament reveals that Jesus in His glorified state appeared only four times. First, before His suffering, death, resurrection and ascension, Jesus appeared to Peter, James and John on the Mount of Transfiguration (Matthew 17:1 - 8). Next, after His ascension, He showed Himself to Stephen (Acts 7:55). Then He appeared to Paul near Damascus (Acts 9:1 - 9). And last, on the island of Patmos, John saw the glorified Jesus coming to Him on the Lord's Day (Revelation 1:9 - 20). Therefore, when Jesus appeared to Paul, He singularly honored him. Jesus granted him this honor because Paul was His chosen instrument to bring the gospel to the Gentiles (verse 15)" (p. 336).
10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul of Tarsus; for, behold, he prayeth, 12 and hath seen in a vision a man named Ananias, coming in and putting his hand on him, that he might receive his sight.
10 - 12 Nothing much is known about Ananias except he was a Christian living in Damascus who had a vision from the Lord. He was in all probability a disciple before the current stream of refugees from Saul's persecution arrived. He is not to be confused with Ananias of Acts 5:1 - 5 or the one in 23:2. Ananias answered the Lord, "I am (here), Lord." Then the Lord gave him a commission to go to the house of Judas on Straight street and inquire of a man named Saul; there he would find Saul of Tarsus praying and awaiting his coming. The directions are specific, but one can understand Ananias's hesitation to welcome the chief of Christian persecutors of whom he had heard many stories. Now, however, Saul of Tarsus will be as meek as a lamb, for God had touched his heart. He will be waiting for Ananias to put his hands upon him and aid in the recovery of his sight. There is no hint of "succession" here through the laying on of hands; Ananias was merely a pious, but otherwise unknown, Jewish Christian of Damascus whom Jesus commissioned as His agent in the healing and baptism of Saul. Saul had had an arresting experience - a choice of remaining blind or receiving his sight from an omnipotent God.
13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem; 14 and hear he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way; for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel; 16 for I will show him how great things he must suffer for my name's sake.
13 - 16 Ananias at first protested the commission to lay hands on Saul, for he knew of Saul's reputation as a persecutor from some of the Christians who had fled Jerusalem and taken refuge in Damascus. He had heard of Saul's onslaughts against the Christians and that he was on his way to Damascus to arrest men and women of the faith, but now he was a chosen vessel (ekloges skeuos) or elect instrument whom God would make a witness to Gentiles, kings and the children of Israel. Paul the apostle uses this term chosen 'vessel' later in his epistles (Romans 9:22; II Corinthians 4:7); he writes of earthenware vessels that bear the treasure of the gospel. Sure enough Saul stood as a witness for Christ before the governors of Cyprus, Achaia and Judaea and before Herod Agrippa and probably Nero. Saul had an evil reputation, but God would change him into a preacher of the gospel. God is in the life-changing business. As ardently and as zealously as he had persecuted the Christians, Saul would now bear (bastasai) or carry God's message far and wide. In doing so he will be called upon to suffer much for the sake of the Lord (II Corinthians 11:23 - 33). So in verses 15, 16 Jesus reveals three illuminating facts about the future life of Saul, and in a sense, they portray Saul's life after his conversion: (1) Saul becomes Christ's chosen instrument, (2) he will present the gospel to both Jews and Gentiles, and (3) in doing so, he will suffer for the name of Christ (Kistemaker, p. 340).
Five reasons have been given as to why the Lord chose Paul to be His ambassador: (1) Paul is a Jew who has been thoroughly trained in the Old Testament Scriptures by Gamaliel in Jerusalem; (2) he grew up in a Greek-speaking environment; (3) he is familiar with Hellenistic culture; (4) he knows how to interpret the gospel in terms of Hellenistic world can understand, and (5) he is a Roman citizen who realizes that the vast network of roads in the Roman empire facilitates travel, so that the gospel can reach the ends of the world (Kistemaker, pp. 340, 341).
17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Spirit. 18 And immediately there fell from his eyes as it had been scales; and he received sight, and arose and was baptized. 19 And when he had received food, he was strengthened. Then was Saul certain days with the disciples who were at Damascus. 20 And immediately he preached Christ in the synagogues, that he is the Son of God.
17 In obedience to the Lord's command Ananias found the house of Judas, entered in, laid hands on Saul, and immediately addressed Saul, "Brother Saul..." (Adelphe, Saoul) probably indicating that they were now brothers in Christ. "Paul must be made to understand that Jesus, the Nazarene carpenter is the Great Ego Eimi o kurios on; (Exodus 3:14), the One Who appeared to him and the One Whom he had been persecuting. But He is also the One Who has sent Ananias to restore his sight and see that he is filled with the Holy Spirit" (Yeager, IX, p. 507). The Jehovah of the Old Testament is the Jesus of the New Testament. In Acts 22: 14 - 16 Paul gives a fuller account of what Ananias said to him; in Acts 26:16 - 18 he includes Ananais's communication as to what was said to him during the heavenly vision.
18 When Ananias had laid hands on Paul, he received his sight again because there fell from his eyes what appeared to be scales (lepides) a flaky substance, cataracts or husks. God healed his eyes and he arose and was immersed by Ananais. How did Paul know to seek immersion from Ananais? God impressed him to do so in obedience to the divine command he desired to be declared by the sovereign Christ to be an agent of God to carry His word. As a result of Ananias's encounter with Paul, he has an honored place in sacred history.
19, 20 After a fast of three days Paul received food and regained his physical strength (enischusen). Although his stomach was empty of food, Paul's heart was full of joy. He remained in Damascus with the other Christian disciples for some time. During that time he preached Christ in the synagogues - that He is the Son of God. "Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John 1:34) and of Nathanael (John 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in Him" (Robertson, p. 122). As in all effective witnessing, Paul could testify to the saving power of God. So Paul must have begun at that point and as God inspired him, his witnessing continued. According to Galatians 1:15ff Paul writes that he "conferred not with flesh and blood; neither went I up to Jerusalem to them who were apostles before me, but I went into Arabia, and returned again unto Damascus." "The Arabia in question was the Nabataean kingdom, whose north-western limit was in the neighborhood of Damascus...Paul's sojourn in Arabia was of the nature of a religious retreat: that he sought solitude of the desert...in order to think out all the implications of his new life without disturbance" (Bruce, p. 202, 204). Whether Paul preached in the synagogues of Damascus before or after his trip to Arabia is unknown.
21 But all that heard him were amazed, and said: Is not this he that destroyed them who called on this name in Jerusalem, and came here for that intent, that he might bring them bound unto the chief priests? 22 But Saul increased the more in strength, and confounded the Jews who dwelt at Damascus, proving that this is very Christ.
21, 22 Of course those who heard him preach were amazed (existanto) or astounded at the direct turn-around in Paul's life. Word got around that this zealous persecutor of Christians was now preaching for the Christ Whose influence and followers he had once sought to destroy (porthesas) or lay waste. He wrote later to the Galatians (1:13), "...beyond measure I persecuted the church of God, and wasted it;..." He had come to Damascus to arrest the Christians, but the Christ had arrested him and called him to preach the gospel. Saul the persecutor had become Paul the preacher. His former reputation and exciting testimony served to increase his popularity in Damascus. Paul increased in strength and confounded those who came to hear his testimony. By his words he proved that Jesus was the Messiah (Christos) or God's Anointed One. The word 'proved' (sumbibazon) means that Paul 'put all things together' concerning the death, burial, resurrection and ascension of the Christ and concluded that He is the Son of God. The apostle in an intellectual sense, brought all elements in an argument together to produce a desired result or conclusion; that is, (Paul) wove together a scriptural argument that resulted in a given conclusion" (Yeager, IX, p. 513). The same word is translated "knit together" in Colossians 2:2, 19. Upon reading the New Testament in its completed form, one can see why God chose Saul of Tarsus to preach His gospel to both Jews and Gentiles. First, his wisdom in the Jewish religion helped him to understand that the Jehovah of the Old Testament was the Jesus of the New Testament, and that the Jewish Messiah was also the Good Shepherd Who must bring other sheep into the fold (John 10:16). Second, God could use Paul's superior intellect. Third, among all of the apostles, Paul was without doubt the best educated. Fourth, although his intelligence quotient was much greater than any of the other disciples, he had a deep sense of intellectual humility (Yeager, IX, pp. 513, 514).
23 And after many days were fulfilled, the Jews took counsel to kill him; 24 but their lying in wait was known by Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket.
23 - 25 Since the Jews in the synagogues could not contradict or answer Paul and his teaching, they did the next thing possible - after many days they set out to find some plot whereby they could kill him. If they couldn't gainsay the message, they would kill the messenger. "...the Jews took counsel" means they called a meeting at which a formal resolution was passed; Saul became a marked man. What God had planned, however, He will bring to fruition and no "hit squad" in Damascus will stop Him. The Jews sought to intercept Paul as he left the city; he and the Christians were aware of their plot (epiboule), and Paul's friends (literally, his disciples) let him down by the wall in a reed basket (spuridi) (II Corinthians 11:32, 33). Paul must have known what some of his Christian brothers felt when he was pursuing them; he fled from his Jewish enemies by night.
Somewhere in this interim (between verses 23 and 24) Paul must have spent some time in Arabia (Galatians 1:17). The "many days" probably turned out to be the greater part of three years before he returned to Jerusalem. Some scholars (Olshausen, Ebrard, Sepp) place Paul's visit in Arabia between verses 25 and 26 and the dates of 39 - 41 A.D.
26 And when Saul was come to Jerusalem, he tried to join himself to the disciples, but they were all afraid of him, and believed not that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
26, 27 When Paul returned to Jerusalem he was met with suspicion; the Christians thought Paul to be a spy on them and would take them into custody. Suspecting Paul of some unworthy motive, they were not at all prepared to give him their confidence. Albert Barnes says, "Confidence is a plant of slow growth, and starts up, not by a sudden profession, but is the result of a course of life which is worthy of affection and of trust" (Sunday School Times, May 20, 1967). The Christians could not believe that Paul had had such a drastic change in his life. When Paul sought to join (kollasthai) or glue himself to them, their suspicion grew. Certainly they had good reason to fear him. "(Saul) had left a conquering hero of Pharisaism; he returned distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat" (Robertson, p. 126). Barnabas, however, took Paul in and convinced the disciples that Paul had a change of heart and was now one of them. He was now preaching the Christ Whose followers he had previously tried to destroy. Note the action verbs - took (epilabomenos); brought (egagen), and declared (diegesato) - Barnabas was a friend indeed. Paul began building a reputation by preaching boldly (eparresiasato) or fearlessly in the name of Jesus and the gospel which he now believed. 28 And he was with them coming in and going out at Jerusalem. 29 And he spoke boldly in the name of the Lord Jesus, and disputed against the Grecians; but they went about to slay him, 30 which, when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. 31 Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied.
28 - 31 Paul began a ministry in Jerusalem, going in and out (daily associating with) the Christians and proclaiming enthusiastically Jesus and His saving power. Paul was as bold to speak for Christ now as he had been in speaking against Him previously. He also disputed (sunezetei) reasoned or argued with the Hellenistic Jews (Greek speaking Jews). "(Paul) was 'seeking with them', exploring, asking questions, posing dilemmas, inviting rebuttal, exposing inconsistencies and leading them into damaging commitments, from which they could not retreat. It is the technique of a skilled trial lawyer. It is the same technique which he had used in Damascus, where his approach was described as 'mixing up' the opposition and 'putting it all together'" (Yeager, IX, p. 524). This again led to a plot to kill him. When his friends knew the plan to kill Paul, they escorted him down the mountain road to Caesarea and on into Cilicia and thence by ship to Tarsus, his birthplace and home town. Some eight years passed before Luke writes about Paul again. There now seemed to be a lull in the opposition and the churches had peace from persecution at least temporarily and the Christians were edified (oikodomoumene) built up or made strong. They also had the comforting power of the Holy Spirit and they grew (eplethuneto) multiplied or increased in numbers.
It was during Paul's stay in Jerusalem that he conferred with Peter and James, the Lord's brother, (Galatians 1:18,19). Saul recounted his experience and now his official apostleship. The whole passage in Galatians 1:18 - 24 must be compared with Luke's narrative here. During this time the apostles received him as a brother in Christ, and they recognized his apostleship. He was constantly in their company, and with them, carried on a vigorous ministry; however, his life was in constant danger. Saul's life was changed completely; only the grace of God could take a persecutor and make a preacher out of him. Grace has done the same for many others. "Mel Trotter was a barber by profession and a drunkard by perversion. So debauched had he become that when his young daughter died, he stole the shoes she was to be buried in and pawned them for money to buy more drinks. One night he staggered into the Pacific Garden Mission in Chicago and was marvelously saved. Burdened for the men of skid row, he opened a rescue mission in Grand Rapids, Michigan. He went on to found more than sixty more missions and became supervisor of a chain of them stretching from Boston to San Francisco" (MacArthur, p. 263). What God did for Saul of Tarsus and for Mel Trotter, He has done for countless thousands.
32 - 35 Luke uses the familiar expression, "...it came to pass..." which means that an event occurs or happens. The writer leaves Paul and his activities and takes up the activity of the Apostle Peter. Peter was taking advantage of the period of peace that God had given the churches in the area. He was going through an area (dierchomenon) as God must have directed him; he was visiting in Lydda (Lod in Old Testament times). A man named Aeneas had been sick for eight years with the palsy or paralysis. So Peter said to him, "Aeneas, Jesus Christ maketh thee well (whole); arise and make thy bed." It is significant to note that no one had made a request for Aeneas's healing; Peter was simply acting under the leadership of the Holy Spirit. In the name of Jesus, Peter commanded the man to arise (anastethi) or stand up and make your bed (stroson) or roll up the pallet he was lying on. Indeed a miracle was done; the apostles were given gifts of healing to authenticate the message which they preached. "Peter's selfless humility stands in sharp contrast to the many in the ministry today who seek their own fame (and fortune), instead of seeking to exalt the Name of the Lord Jesus Christ" (MacArthur, pp. 281, 282). Because of the miracle many people turned (epestrephan) or executed an about-face to the Lord; this was the reason for the miracle. The people "were not saved because they saw the miracle of healing. They were saved because the miracle gave to Peter's ministry the prestige which he needed in order to secure an audience that would listen seriously to his gospel message. Faith comes by hearing the word of God (Romans 10:17), not by observing supernatural events" (Yeager, IX, p. 532).
36 Now there was at Joppa a certain disciple, named Tabitha, which by interpretation is called Dorcas; this woman was full of good works and almsdeeds which she did. 37 And it came to pass, in those days, that she was sick, and died; whom, when they had washed, they laid in an upper chamber.
36, 37 Another event of note was the death of Tabitha (her Aramaic name) or Dorcas (her Greek name), a disciple of the Lord. She was a woman of good works and almsdeeds (eleemosunon from which we get our word eleemosynary relating to charitable organizations). After death, as was their custom, the ladies bathed the body and placed it in an upper room awaiting burial.
38 And forasmuch as Lydda was near to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber; and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.
38, 39 Since Lydda was near to Joppa and they heard that Peter was close, they commissioned two men to get Peter to come to Lydda to comfort the bereaved. Perhaps he could raise Tabitha (Dorcas) from her deathbed. When Peter was contacted he arose and came to Lydda. When he arrived all the widows stood weeping over the lose of their beloved friend. One of Dorcas's activities was the sewing of coats and garments for the widows and their families, not only had they lost a friend but also a seamstress. Probably she had cut out patterns and had some cloth ready to sew together for garments.
T. De Witt Talmage writes, "There is in Joppa a woman with her needle, embroidering her name ineffaceably into the charities of the world. In the room where she sits are the pale faces of the poor. She listens to their plaint, and with gifts she mingles prayers and Christian encouragement. Then she goes out, and all through the street the cry runs: 'Dorcas is coming.' That night a half-paid shipwright reaches home; sees his little boy well clad, and they tell him: 'Dorcas has been here.' But there is a sudden pause in that woman's ministry. Alas through the haunts of wretchedness the news came: 'Dorcas is sick!' And now, alas, for Joppa! There is wailing. That voice which has uttered so many cheereful words is hushed; that hand, which had made so many garments for the poor, is cold and still. In every place in that town, where there is sickness, or hunger, or guilt, or sorrow, there are despairing looks and streaming eyes as they cry: 'Dorcas is dead!' They send for Peter. He urges his way through the crowd, kindly orders that the room be cleared, prays, and in the strength of Him Who is the resurrection, exclaims: 'Tabitha, arise!'" (B.I. Vol, XXVIII, pp. 93, 94).
40 But Peter put them all forth, and kneeled down, and prayed; and turning to the body said, Tabitha, arise. And she opened here eyes; and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up; and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; and many believed in the Lord. 43 And it came to pass that he tarried many days in Joppa with one Simon, a tanner.
40 - 42 When Peter arrived and surveyed the situation, he politely asked the people to leave the room. The word used here for "put forth" is ekballo meaning 'to cast out' perhaps they were somewhat reluctant to leave Dorcas's body. Jesus had done the same thing in the case of Jairus's daughter (Mark 5:40); he ordered everyone out of the room except the little girl's parents and His inner circle, Peter, James and John. Whereupon Peter knelt and prayed; then turning said to the body, "Tabitha, arise." God through Peter performed another miracle. She opened her eyes, sat up and Peter aided her in rising by giving her his hand. Peter than summoned the friends who were delighted that Dorcas had been raised from the dead. "The sovereign God of creation and redemption raised Dorcas from the dead. People who do not believe that He did this do not have the kind of faith that the New Testament associates with Christianity. Just as the healing of Aeneas in Lydda had resulted in a revival in which all who saw it 'turned to the Lord' (verse 35), so in Joppa Peter's miracle that restored the life of Dorcas was used by the Holy Spirit to bring many to Christ" (Yeager, IX, p. 540).
One cannot fail to see parallels in both the Old Testament and the New Testament. Peter followed in the footsteps of his Master, and through the power of the Master, he worked the same miracle of 'resurrection' as did the Lord with the daughter of Jairus (Mark 5:41), the widow's son in Nain (Luke 7:14, 15) and Lazarus (John 11:43). In the Old Testament Elijah raised the son of the widow of Zarephath (I Kings 17:23). Of course, technically speaking, these were all 'resuscitations' rather than resurrections, but life was restored to those who had died. These were no less gifts of life.
"Many years ago five young college students made their way to London to hear Charles Haddon Spurgeon preach. Arriving early at the Metropolitan Tabernacle, they found the doors still locked. While they waited on the steps, a man approached them. 'Would you like to see the heating apparatus of this church?' he asked. That was not what they had come for, but they agreed to go with him. He led them into the building, down a long flight of stairs, and into a hallway. At the end of the hallway he opened a door into a large room filled with seven hundred people on their knees praying. "That," said their guide (who was none other than Spurgeon himself), "is the heating apparatus of this church" (MacArthur, p. 285). Peter had that same idea of prayer when he knelt and prayed for God's power in the raising of Dorcas from the dead.
43 Peter remained in Joppa many days probably sharing the gospel with whomever he came in contact. He made his abode with Simon, a tanner. Tanners who worked with skins of animals were considered unclean by the orthodox Jew, so Peter must have been converted from his Jewish thinking. "One of the rabbis said, 'It is impossible for the world to do without tanners; but woe to him who is a tanner.' A Jewess could sue for divorce if she discovered that her husband was a tanner. And yet Peter will have scruples on the housetop in the tanner's house about eating food considered unclean. The lodging with the tanner was a step on the road to eating with a Gentile" (Robertson, p. 132). Gradually Peter's prejudices would come tumbling down.