And it was known throughout all Joppa;— The report of this miracle swiftly spread throughout all Joppa: upon which Simon, the son of Jonas, became more famous there than Jonas himself had been; for the ancient prophet Jonas, after he had taken ship at Joppa, was raised only from the belly of the fish; but Simon, the son of Jonas, raised the pious and charitable Tabitha from the dead, and thereby promoted a religion of greater and more extensive usefulness, than even the beneficent work of reducing Nineveh to repentance. After this, St. Peter tarried several days at Joppa, lodging in the house of one Simon a tanner, or currier, as some render the word βυρσει. His business perhaps is mentioned, that it might appear the apostle was not elevated by the dignity of the late miracle above low persons and thin
Thus ends the first grand period of the history of the first planting of the Christian religion, in which the gospel was preached to the Jews only. This period began at the day of Pentecost, ch. 2: and is computed to have lasted till the year of Christ 41 that is, about the space of eight years. Till such of the Jews as would embrace Christianity were brought in, especially the Jews in Palestine, God, in his great wisdom and goodness, would not suffer the gospel to be offered to one Gentile. But when such great numbers were gathered in, and the apostles had gone a second time to visit and settle the churches; when Christianity had taken root among them, and they were sufficiently instructed and established; and when, at the same time, the providence of God had so ordered things, that the persecution was ceased, then, but not till then, the same divine Wisdom and Goodness prepared the way for the spreading of the gospel among the Gentiles; the more particular account whereof will be read in the following Chapter s.
Inferences.—The conversion and apostleship of St. Paul are in themselves a full and undeniable proof of the truth of the Christian religion; and of consequence our faith in it and its divine Author is well and wisely founded on this, as well as on a thousand other arguments drawn from reason and experience.
If the facts laid before us in the present chapter, and the various other circumstances related of St. Paul, and by him in other parts of the sacred writings, are true, the religion of Christ must also be true, whose divine Author so wonderfully converted him, and afterwards enabled him to work so many miracles, and to plant his divine religion in so many places: and that these facts are true, according to the relation made of them by St. Luke in the Acts, and by St. Paul in his own Epistles, will clearly follow from hence; namely, that either they are true, or that St. Luke and St. Paul related them with an intent to deceive, or that they were themselves deceived, which is equally incredible. The facts recorded of St. Paul are true, or else he was either an impostor, or an enthusiast. Now it shall be the business of the following reflections to shew, that St. Paul cannot be supposed either to have said what he did with an intent to deceive others, or that it was possible for him to have been deceived himself; and consequently that what is related of and by him is true.
1. St. Paul could not have been an impostor, or have said what he did with an intent to deceive others; for, if he had done so, he must have had some reason for such conduct. But it is impossible to shew any rational motives which he could have, to undertake such an imposture; and it is as easy to shew, that he could never have carried it on with any success by the means which we know he used.
Now, for the first: the only inducement to such an imposture must have been one of these two; either the hope of advancing himself by it in his temporal interest, or the gratification of some of his passions under the authority of it, and by the means that it afforded. But a review of his life abundantly shews us, that so far from taking a method to advance his temporal interest, he took the only method to destroy it; leaving the party with whom were wealth, power, and credit, and joining himself to those who had neither worldly power nor esteem, and whose principles led them to give up all earthly blessings. His singular humility, purity, and labour, as undeniably shew, that the gratification of no other passion under the authority of the gospel could be the motive of his actions; and the treatment that he met with, and the sufferings he endured, for a long course of years, and in propagating a faith, the rewards of which were confined to another world, demonstrate beyond all controversy that he could be actuated by no spirit of imposture, but by that divine hope only, which led him to took beyond the grave for the fruition of his toils.
But as no rational motive can be assigned for St. Paul's conduct, supposing him an impostor; so was there no possibility, that he could ever have met with any success, had he really been such; for he had no sword, or temporal power (like Mahomet), no interest, or friends, or money to assist him in the undertaking. The weapons of his warfare were not carnal; only the foolishness of preaching; and yet with this, by the power of God, he made his way against all the opposition of his own country, as well as of all the Gentile world.
Again, had he been an impostor, all the apostles must have been the same, and he must have conferred with them to have been duly instructed in his story; the great difficulty, or rather the impossibility, of which will appear to every one who considers the situation that he was in before his conversion, and the part he acted through life after it.
And as thus, if he had been an impostor, it was impossible he could have carried on his fraud in Judea; so was it much more impossible he could have had any success in the Gentile world. At Rome, Corinth, Athens, Ephesus, in all which places he preached, he had obstacles to remove, the most insurmountable by human power; and which, without the divine assistance, we may as well suppose he could have removed, as that he could have made a world. He had the policy and power of the civil magistrates to combat; for is well known, that in all Heathen countries the established religion was interwoven with the civil constitution. He had the interest, credit, and craft of the priests, the prejudices and passions of the people, and (which perhaps was a greater obstacle than all,) the wisdom and the pride of the philosophers, to obviate and subdue: and yet, spite of all these, he established churches in every place; and, by the power of God, he spread the gospel of Christ, and him crucified, in every realm through which he travelled. The event therefore sufficiently proves that God was with him, and that his mission was divine.
2. As a proof that St. Paul was not himself deceived, either by his own warmth of fancy, or by the cunning of others, we need only consider briefly the circumstances of his conversion, and the consequences attending it.
It is well known, that the mere power of imagination always acts in conformity to the opinions imprinted on it at the time of its working. Now nothing can be more certain, than that when St. Paul set out for Damascus, (Acts 9:3.) his mind was strongly possessed against Christ and his followers. If, in such a disposition of mind, an enthusiastical man had imagined he saw a vision from heaven denouncing the anger of God against the Christians, and commanding him to persecute them without mercy, it might be accounted for by the natural power of enthusiasm. But that in the very instant of his being engaged in the fiercest and hottest persecution against them,—no circumstance having happened to change his opinions, or alter the bent of his disposition, but rather to foment and inflame it,—that he should at once imagine himself to be called by a heavenly vision to be an apostle of that Jesus whom he persecuted, is in itself wholly incredible; is so far from being a natural or probable effect of enthusiasm, that just the contrary effect must have been produced by such a cause.
3. This is so clear a proposition, that the whole argument might be safely rested upon it. But still further to shew that this vision could not be a phantom of St. Paul's own creating, we must remember, that he was not alone when he saw it. There were others in company, whose minds were no better disposed than his to the Christian faith. Could it then be possible that the imaginations of all those men should at the same time be so strongly infatuated, as to make them believe, that they saw a great light shining about them, above the brightness of the sun at noon-day, and heard the sound of a voice from heaven, though not the words which it spake,—when in reality they neither heard nor saw any such thing? Could they be so infatuated with this conceit of their fancy, as to fall down to the earth together with St. Paul, and be speechless through astonishment and fear, when nothing extraordinary had happened either to them or to him? especially considering that this vision did not happen in the night, when the senses are more easily imposed upon; but at midday? If a sudden frenzy had seized upon St. Paul from any distemper of body or mind, can we suppose his whole company, men of different constitutions and understanding, to have been at once affected in the same manner, so that not the distemper alone, but the effects of it should exactly agree? And if all had gone mad together, would not the frenzy of some have taken a different turn, and presented to them different objects? This supposition is so contrary to natural reason and all possibility, that unbelief must find out some other solution, or give up the point.
But if to this consideration we add the consequences of this marvellous appearance, it will no longer admit of dispute. Could Paul have been so deceived, as to imagine himself three days blind,—as to have scales fall from his eyes, just before he was baptized by Ananias? Could he be so deceived as to abandon his own profession, and to embrace Christianity, with the loss of all that he had and hoped in this world? Could he be deceived in the full knowledge he had gained of that religion from Christ himself?—For as he had never conversed with the apostles, how should he have been so perfectly instructed in the deepest mysteries of the Christian faith, unless he had received them by the immediate revelation of Christ?—And, to say no more, could he have been deceived in the miraculous gifts that he possessed, and the miracles he wrought;—or, if he could, was it possible that others also should be as mad as himself, and imagine that they saw him struck blind, or another restore him to sight, when no such events happened?
These are things so impossible to be reconciled with any self-delusion, that they abundantly prove the truth of St. Paul's conversion and mission; to which if we add the purity of his doctrines, as well as his imparting spiritual gifts to the churches which he planted, we shall have the fullest testimony of the fact; the highest proof that he spoke the words of truth and soberness, and that God was with him.
4. And as it was impossible that St. Paul should have deceived himself, so was it much more incredible that he should have been deceived by others. We need say little to shew the absurdity of this supposition. It was morally impossible for the disciples of Christ, considered as impostors, to conceive such a thought as that of turning his persecutor into his apostle, and of doing this by a fraud, in the very instant of his greatest fury against them and their Lord. But could they have been so extravagant as to conceive such a thought, it was naturally impossible for them to execute it in the manner that we find his conversion to have been effected. Could they produce a light in the air, which at mid-day was brighter than the sun? Could they make Saul hear words from out of that light, which were not heard by the rest of the company? Could they make him blind for three days after that vision, and then make scales fall from his eyes, and restore him to his sight by a word? Beyond dispute no fraud could effect these things; but much less could the fraud of others produce those miracles subsequent to his conversion, in which he was not passive, but active; which he did himself, and which he appeals to in his epistles, as proofs of his divine mission. So that it clearly follows, that he was not, could not be deceived by the fraud of others: that what is said of him, and what he has said of himself, cannot be imputed to the power of that deceit, no more than to wilful imposture, or to enthusiasm. From all which the plain conclusion is, that what is here and elsewhere related to have been the cause of St. Paul's conversion, and to have happened in consequence of it, did all really happen; is all certainly and infallibly true, as we have it related; and therefore, that the Christian religion is true; is a divine revelation from God; and blessed are all they who so believe and embrace it.
REFLECTIONS.—1st, Saul, the bloody persecutor of the church, again appears, but henceforward to support a very different character. His Hebrew name Saul, signifies desired; his Roman name, Paul, little. He was by birth a Cilician, of the city of Tarsus; sprung from the tribe of Benjamin, a Hebrew of Hebrews; deeply skilled in Grecian literature, as well as Jewish theology; brought up under the greatest masters of the time; a fiery zealot for the law; a man of rank, though a tent-maker (it being a custom with the Jews to instruct all those, who were bred scholars, in some handicraft trade); and a Roman, born a freeman of Tarsus, and consequently of Rome. We are in this chapter told, in conformity with the former account given of him:
1. With what rage he persecuted the disciples of Jesus. He yet breathed out threatenings and slaughter; not satiated with the blood of the martyrs which he had shed, his fury grasped at the utter extirpation of the Christian name; determined either to intimidate them from their profession, and drive them to blaspheme; or to murder the obstinately faithful. For this end, not content with the mischief he had done at Jerusalem, he pursued them to other cities; and desired, and obtained, letters from the high-priest, and the whole estate of the elders, Acts 22:5 empowering him to act in their name at Damascus; and if in the synagogue there, he found any of this way, favourers of this new religion, Christianity, whether they were men or women, he might bring them bound unto Jerusalem, to be tried and punished by their spiritual court, the sanhedrim. Thus was Saul employed, when the Lord stopped him in his mad career. Let us admire the wonders of grace, and never despair of the chief of sinners.
2. God marvellously arrests him in the midst of his mad career. He was now arrived near the place of his destination, and already, in imagination, triumphed in the havoc he should make: but how far are God's ways above our ways, and his thoughts above our thoughts! When sinners are driving to the height of wickedness, he is sometimes pleased to magnify his power and grace, in bending their iron necks to his yoke, and affording them an astonishing offer of grace. As he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven, brighter than the meridian sun, the dazzling lustre of which quite overpowered him; and the presence of Jesus in his glory filled him with such amazement and confusion, that he fell to the earth, unable to stand on his feet; or, being more probably on horseback, he fell down, astonished and overcome by the splendor of the light. Note; Those whom God designs for eminent usefulness, he sometimes exercises with the deepest terrors and distress, and lays them in the lowest pit of humiliation.
3. Christ, having seized him as his prisoner, addresses him out of the glorious light which shone around him. He heard a voice, saying unto him, Saul, Saul; Christ speaks with vehemence, as to one who stood on the precipice of ruin, insensible of his danger; and with fervent compassion, as desirous to snatch him from instant ruin; why persecutest thou me? with daring impiety lifting thy rebel arm against the Almighty; with black ingratitude thus returning the love of him who died to redeem thee; with cruel enmity persecuting those who never injured thee; and in them, my believing people, striking at me their Lord and Master? Note; (1.) When Christ comes with his Spirit, convincing the soul of sin, he brings the matter home to the conscience, and the sinner hears him say, Thou art the man. (2.) The Lord resents the insults shewn to his people, as injuries done to himself.
4. The affrighted criminal, now cited to answer at the bar of this justly-offended Redeemer, with terror replies, Who art thou, Lord? desirous to be acquainted with him, whose heavenly voice he heard: And the Lord said, I am Jesus, whom thou persecutest; he against whom thou hast so often blasphemed, and against whom thou art now acting with such envenomed malice and enmity; it is hard for thee to kick against the pricks; as absurd and self-destructive must these attempts against my church and people prove, as with the naked foot to kick against a sharp iron goad. Trembling and astonished, Saul inquires, Lord, what wilt thou have me to do? A flood of light now broke in upon his soul; his sins, in all their aggravations, rose up to his view; the dreadful consequences that he had justly to apprehend from the wrath of an offended Saviour stared him in the face, and made him willing now to do and suffer any thing, if he may escape the vengeance which he has provoked: he earnestly begs information, if yet there may be hope of mercy, pardon, and salvation. And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do; he leaves him for a while to ruminate in darkness on the past, yet with some gracious hope of hearing farther from him; for he might well conclude, that had Christ intended to destroy him, he would not thus have spared and spoken to him. Note; (1.) They who rebel against the convictions of their conscience, the warnings of God's word, and the calls of God's ministers, will pierce themselves through with many, and, if they repent not, with eternal sorrows. (2.) When God's Spirit sets a man's sins in array before him, and opens his eyes to see the flaming gulph on the brink of which he stands, no wonder if horror and a terrible dread seize upon him; and, like Belshazzar, his knees smite against each other. (3.) Our terrors of conscience must not drive us from Christ, but to him, inquiring into his will, and what hope of salvation remains for us. Let not the greatest sinner add despair to all his crimes. (4.) Though the Lord may not give present ease or relief to the troubled conscience, yet we must wait his leisure, and be found at his feet, where never miserable soul yet perished.
5. Saul's fellow-travellers or guards, sent to assist him in executing the high-priest's and sanhedrim's commission, stood speechless, when risen from the ground to which they had been struck down; hearing a voice, some tremendous sound, like thunder; or words, the meaning of which they did not understand; but, though they heard Paul speak, seeing no man, to whom he addressed himself.
6. Saul himself arose from the earth at Christ's bidding; and now opening his eyelids, his sightless eye-balls no longer met the light of day; he is taken off from the view of outward objects, that he may turn his thoughts more intensely to what appears within. Thus blind, his companions led him by the hand, and brought him into Damascus, a spectacle of wretchedness; where he purposed, a few moments before, to make his entry in pomp: so soon can God change the sinner's mirth into mourning, and humble his pride in the dust. Three days and nights he continued dark in his body, and probably under deeper distress and darkness in his soul; and he neither did eat nor drink: his troubled mind destroyed all relish for food, and, in fasting and prayer, he spent these three melancholy days, the most fearful hours that he ever knew.
2nd, The Lord now returns to visit the distressed, afflicted Saul.
1. The Lord in a vision speaks to a disciple at Damascus, named Ananias, who, with attention and obedience, attends his orders. He bids him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul of Tarsus, a person of distinguished name: for behold, an astonishing change is passed upon him; humbled in the dust he prayeth, and hath, in answer to his prayer, seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight: he being therefore the person pointed out for this service, must go without delay. Note; (1.) God sees the distresses of the afflicted; he also will hear their cry, and will help them. (2.) The moment a soul in true penitence turns to God, this evidence of spiritual life will immediately appear, behold, he prayeth. Those who are prayerless, are evidently yet dead in trespasses and sins. (3.) When Christ calls us to his service, we should with delight and readiness answer, Here Amos 1.
2. Ananias at first objects to go, but is quickly satisfied. The well-known character of Saul made him apprehensive of danger, should he put himself within the reach of such a bigoted persecutor, who had not only done so much evil at Jerusalem, but had come to Damascus, armed with the chief priest's commission, to bind all that called on the name of Jesus, and carry them as criminals to Jerusalem. But Christ silences his objections; the Lord said unto him, Go thy way, there is no danger; for he is a chosen vessel unto me, appointed to distinguished honour and eminent usefulness; to bear my name before the Gentiles, and kings, and the children of Israel, preaching that faith which he once destroyed: For I will shew him how great things he must suffer for my name's sake, and will enable him to endure the most severe persecutions; and at last, in testimony of the truth of his mission, to seal it with his blood. Note; They who embark in Christ's cause, especially as ministers of his gospel, must prepare for the cross, and learn to endure hardness as good soldiers.
3. Ananias hereupon immediately obeys; and entering the house where Saul lodged, and putting his hands on him, said, Brother Saul, now adopted into the family of Christ, and a child of God, with us, and henceforward associated with us in the ministry of the gospel, the Lord, even Jesus that appeared to thee in the way as thou camest, and struck thee with blindness, hath sent me, that thou mightest receive thy bodily sight, the emblem of the happier illumination of thy soul with the light of truth; and that thou mightest be filled with the Holy Ghost, with his miraculous gifts, as well as with the most abundant measure of his grace, in order to qualify thee for the great and glorious service to which thou art appointed. Note; When God is pleased to work a change on the vilest, we must, with open arms, receive them as our brethren.
4. No sooner had Ananias spoken, than the cure was wrought. The scales fell from his eyes, and he received sight forthwith, and arose, and was baptized; openly making profession of that faith which he now most heartily embraced,—no longer the blind Pharisee, but the enlightened Christian; delivered from the horrible darkness of terrifying guilt; and rejoicing in the Sun of righteousness arisen upon him with healing in his wings.
5. Behold the fierce persecutor instantly commencing a zealous preacher. Having refreshed himself with proper food after so long fasting, he was strengthened in body, as well as soul; then he joined the faithful disciples of Jesus at Damascus; and instead of the threatenings he lately breathed against them, he was united with them in the closest bonds of Christian communion; appeared openly among them, and straightway preached Christ in the synagogues, that he is the Son of God, the true Messiah, to the astonishment of all who heard him; for knowing his past conduct, and the intention of his journey thither, they could not but stand amazed at this wonderous change. But far from being ashamed of the apostacy with which some reproached him, or dubious about the merits of that cause which his former Jewish friends so decried, and still with bitterness opposed, Saul increased the more in strength, super-naturally taught and strengthened, and daily growing more bold and zealous in defence of that faith which he had embraced, pleading the cause of Jesus against every gain-sayer; and he confounded the Jews which dwelt at Damascus, proving that this is very Christ, by such irrefragable arguments as left them nothing to reply. Note; (1.) Christ is the glorious subject, on which his faithful ministers delight to dwell. (2.) It justly excites astonishment, and serves for a fresh confirmation of the truth of the gospel, when bitter opposers, by the power of divine grace, appear advocates for the cause which they once decried.
3rdly, The transactions which are recorded in this chapter immediately after the account of St. Paul's conversion, happened three years afterwards; during which interval the apostle went into Arabia, preaching to the Jews who were settled in that country; and then returned again to Damascus, Galatians 1:15-18, where we find,
1. The narrow escape that he had out of the jaws of his envenomed persecutors. Enraged at his apostacy from them, as they regarded it, and unable to bear the powerful energy of his discourses, inculcating the glorious truths of the gospel, they resolved to murder him; and, having gained the governor to their side, they watched the gates day and night in order to destroy him: but impotent is the malice of the wicked against those whom the Lord protects; their scheme was discovered, either by some friend, or by revelation; and the brethren, in order to elude the vigilance of these bloody-minded persecutors, let the apostle down by the wall in a basket by night, and so he escaped. Note; If we are for the Lord's sake brought into the greatest straits and temptations, he is still able and willing to make a way for us to escape.
2. He proceeded to Jerusalem, and there he met new difficulties. See Galatians 1:18-19.
[1.] From the brethren themselves. He immediately assayed to join himself to the disciples; his former noble friends he had now forsaken, and wished to be admitted among the poor and persecuted disciples of Jesus: but they were at first afraid of him, not having heard ought about him probably during the three years he was in Arabia, or even perhaps of his wonderful conversion at Damascus, and believed not that he was a disciple: knowing his past enmity, they suspected that his present conversion might be feigned. Caution is needful; we should be well acquainted with those whom we admit into our communion, lest they be wolves in sheep's clothing: believe not every spirit. But Barnabas, who had received full information concerning Paul's case, soon satisfied the minds of the disciples; and bringing Paul to the apostles James and Peter, who alone were then at Jerusalem, he told them all the circumstances of his extraordinary conversion, and his approved fidelity and zealous labours ever since, particularly at Damascus. Hereupon they gladly gave him the right hand of fellowship, and he appeared publicly among the disciples, going in and out with them, joining in their worshipping assemblies, and spake boldly in the name of the Lord Jesus. They who have so good a cause, may well courageously appear in defence of it; Christ's service will bear us out.
[2.] From the Jews. The Hellenists, who were most bigoted to Judaism, encountered him; and he disputed with them with such evidence, power, and demonstration, that, unable to stand before the force of his arguments, they determined to silence him by the sword. Therefore, after a short abode of fifteen days at Jerusalem, having received a revelation from God, directing him in his labours, Acts 22:17-18 and the brethren being solicitous for his safety, he was brought by them as far as Caesarea, and thence was sent to Tarsus his native city, where he continued preaching the gospel, till Barnabas joined him, chap. Acts 11:25. Note; (1.) It is a sure sign of a bad cause, when recourse is had to violence instead of argument. (2.) Whatever plots the wicked contrive against the faithful ministers of truth, the Lord will take care of them, till they have finished their testimony.
[3.] Then had the churches rest throughout all Judea, and Galilee, and Samaria. The flames of persecution abated: and a little respite was a great mercy to them, after they had been so harassed by their foes; nor did they fail to improve it; they were edified in knowledge and faith, enjoying more quietly the means of grace, and assembling more undisturbed; and walking in the fear of the Lord, a filial, reverential fear, which made them circumspect and holy in all manner of conversation, and in the comfort of the Holy Ghost; enjoying much of his light, love, and consolations, they were multiplied; increasing in numbers and growing in grace. Note; They who walk most nearly and humbly with God, will enjoy most of the comforts of his Spirit.
4thly, The historian for a while leaves St. Paul to his labours, and returns to relate the ministry of St. Peter.
1. He travelled about to visit the churches which had been planted, to confirm the disciples, and ordain ministers among them: and among other places, he came down also to the saints which dwelt at Lydda. Note; They who are called to be Christians, are by their very profession saints, separated from the world, and devoted to God.
2. St. Peter there performed a notable miracle. A man, whose name was Eneas, had lain bed-ridden eight years, through the palsy; and all possibility of a cure by human means was despaired of; but when the apostle saw him, he said, Eneas, Jesus Christ maketh thee whole: arise, and make thy bed: instantly the cure was wrought, and the man arose restored to perfect health and strength. Note; (1.) By mere nature we are impotent to all good, and no man can of himself afford us the least relief. (2.) Christ is the great physician; he can cure those whose state is the most deplorable and desperate. (3.) When he speaks to the penitent soul, power accompanies his word, and the believer is enabled to rise from the bed of spiritual weakness and impotence by the mighty power of his grace.
3. Great was the effect produced by this miracle. The people of Lydda and Saron in general, convinced of the divine power evident in the cure, turned to the Lord, and made profession of Christianity; and then was the scripture eminently fulfilled, which said, They should see the glory of the Lord, and become a fold of flocks, Isaiah 35:2; Isaiah 65:10.
5thly, Another, and a still greater miracle is wrought, in confirmation of the divine authority, under which St. Peter acted. We have,
1. The sickness and death of an excellent woman, whose name was Tabitha; in Greek, Dorcas, or a doe; she was an inhabitant of Joppa, and adorned the profession of Christianity which she made; being full of good works, the genuine proofs of the truth of the faith that she possessed, and of almsdeeds which she did; not only bestowing her substance liberally to the necessitous, but labouring with her hands, that she might be more extensive in her beneficence; for real Christians will shew the fruits of grace; their works will speak their praise. In the midst of her useful life, it pleased God to cut her off; she fell sick and died. From the ravages of mortality the best have no exemption; and, according to their custom, they had now washed the body, and laid it out for interment.
2. The disciples at Joppa, who heard of St. Peter's being so near as Lydda, and of the miracle that he had there wrought, sent two of their number to him, informing him of the present afflictive providence, and entreating him to come to them, to comfort them under their grief; and probably with some expectations, that he might yet restore to life their departed sister.
3. St. Peter, without delay, complied with their request; and, when he came, found the body laid out in the upper chamber, and the widows lamenting their loss of such a bountiful friend; shewing the coats and garments which perhaps they then wore, the tokens of her charity, diligence, and pity to the poor, while she was with them. Note; (1.) The fatherless and widows are peculiar objects of compassion; to them the hand of charity should be liberally stretched forth. (2.) Though they who are truly charitable, will ever be silent, and desire no commendation or return; yet those who reap the blessings of their bounty, ought not to be so: gratitude, at least, is the tribute which they owe.
4. St. Peter, who, following his Master's example, Matthew 9:25 declined all appearance of vain-glory, put forth the company; and, after kneeling down and praying, he turned to the body, and said, Tabitha, arise, in the full confidence of the power which accompanied his word; and immediately opening her eyes, which had been closed in death, when she saw Peter, she sat up; and Peter giving her his hand, assisted her to rise from the bier, or place where she lay; and, calling the saints and widows, presented her alive, to their great astonishment and joy.
5. The same of the miracle quickly spread through Joppa, and was in every body's mouth; and many, struck with the evidence of God's approbation of the doctrine which St. Peter preached, believed in the Lord, and made public profession of his gospel. Encouraged by such a prospect of success, the apostle made some considerable abode in that place, lodging in the house of one Simon a tanner; satisfied with any accommodations, and only intent upon preaching the gospel of his adored Lord and Master.