Today’s Short Study Acts 10:26-33 (NET)(ESV)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.

26 But Peter lifted him up, saying, “Stand up; I too am a man.”

27 And as he talked with him, he went in and found many persons gathered.

28 And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, Sentence but God has shown me that I should not call any person common or unclean.

29 So when I was sent for, I came without objection. I ask then why you sent for me.”

30 And Cornelius said, “Four days ago, about this hour, I was praying in my house at the ninth hour, and behold, a man stood before me in bright clothing

31 and said, ‘Cornelius, your prayer has been heard Sentence and your alms have been remembered before God. Principle

32 Send therefore to Joppa and ask for Simon Sub-point who is called Peter. He is lodging in the house of Simon, a tanner, by the sea.’

33 So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord.”

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 10:26–33). Lexham Press.

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

10:25–43 This passage describes the culmination of Cornelius’ and Peter’s visions, leading to the full incorporation of a large group of non-Jewish people (Gentiles) into the Christian community.

10:26 also a man Describes Peter’s refusal to be considered superior to Cornelius (compare 14:15).

10:28 forbidden While no specific ot law forbade interaction with non-Jewish people (Gentiles), the purity laws often meant Jews limited interaction with Gentiles in order to remain ritually pure.

common or unclean Peter’s presence in Cornelius’ home with the many Gentiles gathered there shows that he finally realizes the full implication of his vision (see note on v. 14).

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 10:28). Lexham Press.

The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.

Gentiles Receive the Holy Spirit (10:1–11:30)

A centurion and Godfearer named Cornelius receives a vision that instructs him to request that Peter come to his home (10:1–8). Peter receives visions that prepare him to receive the hospitality of Cornelius (10:9–16). The Spirit instructs Peter to accept Cornelius’ invitation (10:17–23). Cornelius is prepared for Peter’s arrival (10:24–33), where Peter preaches Jesus (10:34–43), and Cornelius and his household receive the Holy Spirit and are converted (10:44–48). The Jerusalem church interrogates Peter, who explains how the gentiles received the Spirit (11:1–18). A church is planted in Antioch (11:19–30).

Peter Converts Cornelius and His Household (10:1–48)

This passage narrates how the angel of the Lord speaks to Cornelius in a vision, instructing him to invite Peter to his home (10:1–8). In a visionary trance, Peter refuses to eat unclean animals when commanded to do so; God declares that nothing God created is unclean (10:9–16). Still puzzled by the dream, Peter is instructed by the Spirit to accept Cornelius’ invitation to his home, and he obeys (10:17–23). Cornelius is prepared when Peter arrives (10:24–33); at Cornelius’ house, Peter preaches Jesus (10:34–43), and the entire household receives the Holy Spirit and is converted (10:44–48).

Peter Meets Cornelius (10:24–33)

Peter arrives at Cornelius’ home, where Cornelius has gathered some people to hear Peter; Cornelius attempts to worship Peter, but Peter stops him (10:24–26). Peter asks why he has been sent for, considering the prohibition against certain interactions between Jews and gentiles (10:27–29). Cornelius recounts his vision in response to Peter’s question about why Cornelius sent for him (10:30–33).

10:26 But when Cornelius starts to worship Peter (10:25), Peter resists: he helps Cornelius to his feet while insisting that he himself is a mere human being.

10:27 After Peter prohibits Cornelius from worshiping him when they first meet (10:26), Peter and Cornelius converse as they enter Cornelius’ house together, where a large number of people have gathered to hear Peter.

10:28 Cornelius and Peter are talking with each other as they enter Cornelius’ house (10:27), and Peter turns and addresses the many gentiles gathered in the house. Peter’s speech demonstrates that he now understands the meaning of his dream (10:9–16): although Jews are not permitted to mingle with other people, God has revealed to Peter that no human being is unclean or profane.

10:29 Peter shared with Cornelius and the other gentiles gathered in Cornelius’ home the reason he agreed to come (10:28). But now, now, Peter asks to hear directly from Cornelius and the other gentiles why they invited him (10:21–22).

10:30 This verse begins Cornelius’ reply to the question Peter raised about why the gentiles have invited him (10:29): Cornelius recounts how a divine being appeared to him four days ago while he prayed at three in the afternoon; a man wearing bright clothing suddenly stood before him (10:3–4).

10:31 This verse continues Cornelius’ explanation for inviting Peter to his home and reports the angel’s first words to him (10:29–30): the angel told Cornelius that God has heard his prayers and is aware of his generosity toward the poor.

10:32 Continuing to answer Peter’s question (10:29–31), Cornelius recounts the angel’s instructions to him: the divine messenger instructed Cornelius to send for Simon Peter, who is visiting with Simon, a local tanner, who lives near the sea in Joppa.

10:33 After recounting the angel’s words to him in a vision (10:1–32), Cornelius reports how he immediately obeyed the angel’s directive and reveals to Peter their expectation now that Peter has graciously come: they are gathered at Cornelius’s house in God’s presence to hear through Peter what God has to say.

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 10:1–11:30). Lexham Press.

Today’s Short Study – Acts 10:20-25 (HDNT)(ESV)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.

20 Rise and go down and accompany them without hesitation, for I have sent them.”

21 And Peter went down to the men and said “I am the one you are looking for. What is the reason for your coming?”

22 And they said, “Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel Elaboration to send for you to come to his house Elaboration and to hear what you have to say.”

23 So he invited them in to be his guests. The next day he rose and went away with them, and some of the brothers from Joppa accompanied him.

24 And on the following day they entered Caesarea Cornelius was expecting them and Elaboration had called together his relatives and close friends.

25 • When Peter entered, Circumstance Cornelius met him and Circumstance fell down at his feet and Sentence worshiped him.

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 10:20–25). Lexham Press.

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

10:9–24 God gives Peter a vision that prepares him for the arrival of the messengers from Cornelius (vv. 7–8). The vision’s meaning and ot allusions reinforce the universal cultural scope of the Church’s message and mission.

10:20 not hesitating See note on Acts 11:12.

note on Acts 11:12.

The phrasing here could suggest either that Peter should not delay in going with the men to see Cornelius, or that Peter should go without discriminating against them (since they were Gentiles).

I have sent them The Spirit has not only sent the apostles to the Gentiles, but He has sent the Gentiles to the apostles.

10:23 entertained them as guests Peter abides by the vision’s message. Ancient Near Eastern hospitality would have required that Peter offer food to his guests.

10:25–43 This passage describes the culmination of Cornelius’ and Peter’s visions, leading to the full incorporation of a large group of non-Jewish people (Gentiles) into the Christian community.

10:25 worshiped Cornelius’ actions—kneeling to the ground and paying homage—demonstrate his respect for Peter.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 11:12). Lexham Press.

The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.

Summoned to Caesarea (10:17–23)

Peter is still baffled about his strange dream, and the Spirit directs Peter’s attention to the three men from Cornelius searching for him (10:17–19). The Spirit instructs Peter to accompany the men because the Spirit has sent them (10:20–21). The three men explain their mission to Peter, including that a holy angel directed Cornelius to invite Peter to his house to speak; Peter invites the messengers to lodge with him before they leave the next day (10:22–23).

10:20 The Spirit, who informed Peter that three men are looking for him (10:18–19), further instructs Peter to accompany the men without delay or uncertainty because the Spirit has sent them.

10:21 After the Spirit instructs Peter to accompany, without hesitation, the three men who have come looking for him (10:20), Peter greets the men, identifies himself as the one they search for, and asks why they have come for him.

10:22 This verse is the response to the question Peter asked the men about the reason for their visit (10:21). The men answer by providing their master’s name, his position, his reputation among the Jewish nation, and the reason they look for Peter: Cornelius is a centurion, a just man who worships the Israelite God and who has a very good reputation among Peter’s people. They have come because a holy angel directed Cornelius to invite Peter to Cornelius’ home so that he might hear Peter speak.

10:23 This verse reveals that Peter is satisfied with the answer of Cornelius’ delegation to Peter’s question as to why they look for him (10:21–22). Peter invites the three gentile men sent by Cornelius to lodge with him in Simon’s house overnight; the following day, Peter and some believers from Joppa accompany the men to Caesarea to see Cornelius.

Peter Meets Cornelius (10:24–33)

Peter arrives at Cornelius’ home, where Cornelius has gathered some people to hear Peter; Cornelius attempts to worship Peter, but Peter stops him (10:24–26). Peter asks why he has been sent for, considering the prohibition against certain interactions between Jews and gentiles (10:27–29). Cornelius recounts his vision in response to Peter’s question about why Cornelius sent for him (10:30–33).

10:24 Peter, some believers from Joppa, and the three-man delegation that Cornelius sent to find Peter (10:22–23) arrive at Cornelius’ house in Caesarea, where his close relatives and friends, whom he has invited, are present and waiting to hear Peter speak.

10:25 When Peter arrives at Cornelius’ house in Caesarea (10:24), Cornelius greets Peter and prostrates himself before Peter in order to worship him

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 10:17–23). Lexham Press.

Today’s Short Study – Acts 10:14-19 (HDNT)(ESV)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen. 

¹⁴ But Peter said, “By no means, Lord; for I have never eaten anything that is common or unclean.”

¹⁵ And the voice came to him again a second time, “What God has made clean, do not call common.”

¹⁶ This happened three times, and the thing was taken up at once to heaven.

¹⁷ Now while Peter was inwardly perplexed as to what the vision that he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon’s house, stood at the gate

¹⁸ and called out to ask whether Simon who was called Peter was lodging there.

¹⁹ And while Peter was pondering the vision, the Spirit said to him, “Behold, three men are looking for you. 

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 10:17–19). Lexham Press.

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

10:9–24 God gives Peter a vision that prepares him for the arrival of the messengers from Cornelius (vv. 7–8). The vision’s meaning and ot allusions reinforce the universal cultural scope of the Church’s message and mission.

10:14 common and unclean Some of the creatures the Lord tells Peter to eat would have been forbidden for a Jew to eat, and others would have been acceptable

Peter’s strong reaction against God’s command likely stemmed from the fact that he would have considered even the otherwise clean animals to be contaminated by being mingled with the unclean, on the basis of ot law (see Lev 11).

10:15 made clean Compare Acts 15:9.

10:16 three times Just as Peter had denied Jesus three times (Luke 22:34), here he refuses to obey three times.

10:19 the Spirit The Spirit helps Peter to understand the vision by acting on it instead of merely continuing to contemplate it.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 10:19). Lexham Press.

The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.

Peter’s Vision (10:9–16)

This paragraph describes Peter’s strange vision about unclean animals, descending from heaven in a sheet-like object, that Peter is commanded to eat (10:9–13). When he refuses two commands, God responds with a mysterious saying about how what is created clean cannot be called profane (10:14–16).

10:14 This verse is Peter’s response to the voice in his dream that commands him to kill and eat the animals lowered to the ground in the sheet (10:12–13): Peter unequivocally refuses to obey the instructions from the voice in his dream on the grounds that he has never consumed flesh that is considered unclean or profane; he is not about to start now.

10:15 This verse is a second command from the voice in Peter’s dream (10:13–14): this second command from the voice is a rebuttal of Peter’s refusal to obey the voice’s first directive that Peter kill and eat the flesh in the blanket. Peter must not call profane that which God has created as clean.

10:16 This verse states the number of times that the voice commands Peter in his dream to eat and kill the flesh in the blanket (10:12–15): before the blanket is lifted from the ground and taken back into heaven, the voice speaks to Peter three times. Conversely, in Cornelius’ vision, the divine messenger spoke to him once, and Cornelius obeys (10:3–8).

Summoned to Caesarea (10:17–23)

Peter is still baffled about his strange dream, and the Spirit directs Peter’s attention to the three men from Cornelius searching for him (10:17–19). The Spirit instructs Peter to accompany the men because the Spirit has sent them (10:20–21). The three men explain their mission to Peter, including that a holy angel directed Cornelius to invite Peter to his house to speak; Peter invites the messengers to lodge with him before they leave the next day (10:22–23).

10:17 Luke describes Peter’s state of mind and the arrival of Cornelius’ delegation after his dream (10:10–16). While a deeply confounded Peter ruminates over the vision in his dream, Cornelius’ three-man delegation arrives at the gate to Simon’s house and inquires about Peter.

10:18 This verse is the explicit question that Cornelius’ delegation asks (10:18) as they stand at the gate of the local tanner Simon’s house (10:17). They ask whether Simon Peter is staying at that particular house.

10:19 the Spirit informs Peter, while he is still puzzling over the dream, that three men are searching for him. The Spirit alerts Peter to the presence of Cornelius’ men before anyone can notify Peter that the men are at Simon’s gate inquiring about him (10:18).

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 10:9–16). Lexham Press.

Today’s Short Study – Acts 10:9-13 (HDNT)(ESV)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.

⁹ The next day, as they were on their journey and approaching the city, Peter went up on the housetop about the sixth hour to pray.

¹⁰ And he became hungry and wanted something to eat, but while they were preparing it, he fell into a trance

¹¹ and saw the heavens opened and something like a great sheet descending, being let down by its four corners upon the earth.

¹² In it were all kinds of animals and reptiles and birds of the air.

¹³ And there came a voice to him: “Rise, Peter; kill and eat.”

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 10:9–13). Lexham Press.

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

10:9–24 God gives Peter a vision that prepares him for the arrival of the messengers from Cornelius (vv. 7–8). The vision’s meaning and ot allusions reinforce the universal cultural scope of the Church’s message and mission.

10:9 sixth hour At this time Peter would have been hungry and waiting for his midday meal to be ready (v. 10), an appropriate time for a vision involving food.

10:11 heaven opened Compare Ezek 1:1; Rev 19:11.

10:12 animals Luke, the narrator, probably intends to convey that virtually every sort of creature was present.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 10:11). Lexham Press.

The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.

Peter’s Vision (10:9–16)

This paragraph describes Peter’s strange vision about unclean animals, descending from heaven in a sheet-like object, that Peter is commanded to eat (10:9–13). When he refuses two commands, God responds with a mysterious saying about how what is created clean cannot be called profane (10:14–16).

10:9 This verse states that Peter climbs on a roof to pray at about noon just as the delegation of three men that Cornelius sent to Joppa to get Peter is approaching the city (10:7–8).

10:10 Luke describes what happens to Peter while he is on the rooftop praying (10:9): Peter apparently is on the roof so long that he becomes hungry and requests a meal. While waiting for his lunch, he has a dream in the middle of the day (10:9). It was in the afternoon on the previous day that Cornelius saw his vision (10:3).

10:11 Luke describes the dream that Peter has (10:10): what Peter sees in his dream appears to be a large four-cornered sheet descending from heaven and spread out on the ground, perhaps like a picnic blanket.

10:12 This verse reveals the contents of the sheet that is spread on the earth in Peter’s dream (10:11): the sheet contains every category of animals—four-footed animals, reptiles, and flying birds (10:12); presumably Peter sees clean and unclean animals as delineated in the Levitical culinary laws (10:14; Lev 11:1–47).

10:13 This verse continues to describe Peter’s dream on the rooftop after he sees the sheet full of animals (10:11–12): a voice commands a hungry Peter to kill and eat any of the animals he sees in the sheet.

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 10:9–16). Lexham Press.

Today’s Short Study – Acts 10:5-8 (HDNT)(ESV)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.

       5       And now send men to Joppa and bring one Simon who is called Peter.
 
       6       He is lodging with one Simon, a tanner, whose house is by the sea.” 

       7       When the angel who spoke to him had departed, he called two of his servants and a devout soldier from among those who attended him,
 
       8       and having related everything to them, 
           he sent them to Joppa. 

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 10:5–7). Lexham Press.

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

10:1–8 This chapter marks a breakthrough in the church’s mission to the Gentiles (non-Jewish people). The conversion of Cornelius, a Roman centurion, indicates to the church that God fully accepts Gentiles into God’s people without the necessity of conforming to Jewish Law

Luke’s Gospel anticipates the mission to the Gentiles recorded in Luke’s second work, Acts, by emphasizing the place of the Gentiles in God’s plan (e.g., Luke 2:32; 3:6; 24:47) and favorably describing several Gentiles (e.g., Luke 7:1–10; 8:26–39; 23:47).

10:6 whose house is by the sea The Lord provides the location of the house to ensure Cornelius or his messengers quickly find it.

10:7 devout This term implies the soldier also worshiped the true God, Yahweh (see note on Acts 10:2).

10:8 Joppa See note on 9:36.

 note on 9:36.

9:36 Joppa An important Roman-controlled port city.

Tabitha Based on her name, she was likely a Jewish believer who also had a Greek version of her name.

The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.

Cornelius Sends a Delegation (10:1–8)

God’s messenger speaks to Cornelius, a centurion and Godfearer, in a vision and instructs him to invite Peter to his home (10:1–6); Cornelius responds by sending a delegation to Joppa to find and invite Peter to his home (10:7–8).

10:5 This verse continues the angel’s response to Cornelius’ question as to what the divine being wants with him (10:4): Cornelius is told to send a delegation to get Simon (Peter) in Joppa (where Peter is staying with Simon the tanner, after having resurrected Tabitha; 9:36–43; 10:6).

10:6 The divine messenger in Cornelius’ vision tells Cornelius exactly where his men can find Simon Peter (10:4–5): Peter is lodging with Simon, a local tanner in Joppa, whose house is located alongside the sea (9:36–43).

10:7 This verse is Cornelius’ response to the divine messenger’s instructions to assemble a delegation to bring Peter to his home (10:5–6): when the divine messenger who spoke to Cornelius in vision has departed, Cornelius obeys the angel’s instructions, summoning two slaves and a loyal soldier from his cohort.

10:8 After selecting two slaves and a loyal soldier from his cohort (10:7), Cornelius tells the three men about the vision and what the divine messenger said, and he commissions them to go get Peter in Joppa.

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 10:1–8). Lexham Press.

Today’s Short Study – Acts 9:36-43 (HDNT)(ESV)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.

36 Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas. She was full of good works and acts of charity.

37 In those days she became ill and died, and when they had washed her, they laid her in an upper room.

38 Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him, “Please come to us without delay.”

39 So Peter rose and went with them. And when he arrived, they took him to the upper room. All the widows stood beside him weeping and showing tunics and other garments that Dorcas made while she was with them.

40 But Peter put them all outside and knelt down and prayed; and turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter, she sat up.

41 And he gave her his hand and raised her up. Then calling the saints and widows, he presented her alive.

42 And it became known throughout all Joppa, and many believed in the Lord.

43 And he stayed in Joppa for many days with one Simon, a tanner.

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 9:36–43). Lexham Press.

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

9:36–43 Dorcas’ resurrection shows Jesus’ power over life and death. The event also calls Peter to Joppa, marking the next step in the Church’s mission to the Gentiles.

9:36 Joppa An important Roman-controlled port city.

Tabitha Based on her name, she was likely a Jewish believer who also had a Greek version of her name.

9:37 upstairs room This location creates an echo with the miracles of two of Israel’s great prophets (Elijah and Elisha) and Jesus’ miracles (1 Kgs 17:19; 2 Kgs 4:10; Luke 4:25–27; 8:49–56).

9:39 all the widows Dorcas’ ministry among widows is testimony not only to her godliness and compassion, but to her importance for the community (compare note on Acts 9:36).

9:40 Tabitha, get up This scene especially evokes Jesus’ raising of Jairus’ daughter (Luke 8:54).

9:43 a tanner Simon worked with dead animal carcasses, a job inherently unclean by Jewish standards (Lev 5:2; 11:24). Peter has moved to a region requiring him to interact with, and even stay with, Jews who are more influenced by non-Jewish culture and traditions.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 9:36). Lexham Press.

Cross References

The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.

36 Joppa. ch. 10:5. 2 Ch. 2:16. Ezr. 3:7. Jon. 1:3. Dorcas. or, Doe, or, Roe. Pr. 5:19. Ca. 2:9; 3:5; 8:14. full. Jno. 15:5, 8. Ep. 2:10. Phi. 1:11. Col. 1:10. 1 Th. 4:10. 1 Ti. 2:9, 10; 5:10. Tit. 2:7, 14; 3:8. He. 13:21. Ja. 1:27. almsdeeds. ch. 10:4, 31.

37 she was. Jno. 11:3, 4, 36, 37. in an. ch. 1:13; 20:8. Mar. 14:15.

38 Lydda. ver. 32, 36. desiring. 2 Ki. 4:28–30. delay. or, be grieved.

39 and all. ver. 41; ch. 8:2. 2 Sa. 1:24. Pr. 10:7. 1 Th. 4:13. and shewing. ver. 36; ch. 20:35. Job 31:19, 20. Pr. 31:30, 31. Mat. 25:36–39; 26:11. Mar. 14:8. Jno. 12:8. 2 Co. 8:12. Ep. 4:28. 1 Th. 1:3. Ja. 2:15–17. 1 Jno. 3:18. while. Ec. 9:10. Mat. 17:17. Lu. 24:44. Jno. 17:12.

40 put. Mar. 5:40; 9:25. Lu. 8:54. and kneeled. ch. 7:60; 20:36; 21:5. and prayed. 1 Ki. 17:19–23. 2 Ki. 4:32–36. Mat. 9:25. she opened. Mar. 5:41, 42. Jno. 11:43, 44.

41 he gave. ch. 3:7. Mar. 1:31. widows. ch. 6:1. Job 29:13. Ps. 146:9. Lu. 7:12. he presented. ch. 20:12. Ge. 45:26. 1 Ki. 17:23. Lu. 7:15.

42 and many. ver. 35; ch. 11:21; 19:17, 18. Jno. 11:4, 45; 12:11, 44.

43 one. ch. 10:6, 32.

Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 90). Samuel Bagster and Sons.

Commentary

The Acts of the Apostles is a compendium of the Christian faith in action. It combines history and theology to illustrate various aspects of the first Church—among them, how Christianity spread after Christ’s ascension and how the Church was established. It provides a detailed view of the life of the early community of Christians in Jerusalem and of the dispersion of the Christians

Peter raises Tabitha to life

9:36–43. Joppa (Jaffa, today virtually part of Tel Aviv) is mentioned in the writings of Tell-el-Amarna where it is called Iapu. Its people were converted to Judaism in the time of Simon Maccabeus (c.140 bc).

The miracle of the raising of Tabitha by Peter is the first one of its kind reported in Acts. Here, as in the Gospel, miracles are performed to awaken faith in those who witness them with good dispositions and a readiness to believe. In this case the miracle is a kindness God shows Tabitha to reward her virtues, and an encouragement to the Christians of Joppa.

“In the Acts of the Apostles,” St Cyprian writes, “it is clear that alms not only free us from spiritual death, but also from temporal death. Tabitha, a woman who did many ‘good works and acts of charity,’ had taken ill and died: and Peter was sent for. No sooner had he arrived, with all the diligence of his apostolic charity, than he was surrounded by widows in tears …, praying for the dead woman more by gestures than by words.

Peter believed that he could obtain what they were asking for so insistently and that Christ’s help would be available in answer to the prayers of the poor in whose persons he himself had been clothed. […] And so it was: he did come to Peter’s aid, to whom he had said in the Gospel that he would grant everything asked for in his name.

For this reason he stops the course of death and the woman returns to life, and to the amazement of all she revives, restoring her risen body to the light of day. Such was the power of works of mercy, of good deeds” (De opere et eleemosynis, 6).

9:43. Tanning was a permitted trade, but observant Jews regarded it as unclean because it involved contact with dead animals (cf. Lev 11:39: “If any animal of which you may eat dies, he who touches its carcass shall be unclean until the evening”).

By staying with Simon the tanner, St Peter shows that these Jewish prohibitions and standards no longer oblige in conscience. The freedom of the Gospel takes over and the only reason why one might sometimes observe them would be out of charity, to avoid giving scandal.

The Acts of the Apostles (p. 86). (2005). Four Courts Press; Scepter Publishers.

Verse of the day Matthew 14:29 (NET)

“It is a special pleasure to introduce R. T. (Dick) France’s commentary to the pastoral and scholarly community, who should find it a truly exceptional—and helpful—volume.” So says Gordon Fee in his preface to this work. France’s masterful commentary on Matthew focuses on exegesis of Matthew’s text as it stands rather than on the prehistory of the material or details of Synoptic comparison. 

28–32 See introductory comments above on why Matthew may have added this rider to the story as told by the other evangelists. That Jesus has authority to share with someone else his miraculous ability to walk on the water adds a further dimension to the supernatural power he has already displayed.

But the focus of this story is on Peter, who displays a characteristic mixture of attitudes: he will not attempt the walk without Jesus’ direct instruction but given that instruction he is unable to carry it through because he lacks the necessary faith. Desire to emulate Jesus’ miracle conflicts with the experienced fisherman’s realistic assessment of the risk (“when he saw the strong wind”).

The text as printed above suggests that at first Peter was successful in walking on the water and had already reached Jesus when he ran into trouble. But the alternative reading (“to come” instead of “and came;” see p. 566, n. 4) would express intention rather than actual achievement. In that case it has been suggested that the preceding aorist verb “walked” might be taken not so much as a simple statement of fact but rather as an “inceptive aorist,” so that the whole clause would mean “stepped onto the water intending to come to Jesus.”

On such a reading the attempt was a failure from the start, and Jesus had to rescue Peter as soon as he was in the water.¹⁵ But the “inceptive aorist” normally denotes the beginning of a continuing state rather than a failed attempt;¹⁶ the desired sense would have been better expressed by an imperfect, which often means “tried to.” Most interpreters, whichever reading they adopt in v. 29b, agree that we are intended to see Peter’s attempt as initially successful, until doubt overcame him.

The verb for “doubt” will recur in 28:17, its only other use in the NT. We shall note there that it denotes not so much a theological uncertainty or unbelief, but a practical hesitation, wavering, being in two minds. Peter’s problem was not so much lack of intellectual conviction as the conflict between the evidence of his senses and the invitation of Jesus.

To be “faithless” is (as in 6:30; 8:26) to lack the practical confidence in God and/or Jesus which is required in those who seek his supernatural provision. But here, as in 8:26 (note the same urgent appeal, “Lord, save!”), Jesus overrides that lack of faith, and saves Peter¹⁷ as he had saved the “faithless” disciples in the previous storm.¹⁸ The sudden dropping of the wind echoes the conclusion of that previous story.

Footnotes

4 Alternative readings, both well supported, have καὶ ἦλθεν, “and came,” or ἐλθεῖν, “to come;” the latter predominates in the later MSS, and may be a correction to indicate that the walk was not the complete success which “and came” suggests. See comments below on how these readings might affect our understanding of the incident.

15 So Tasker, 145–146.

16 Standard examples of the “inceptive aorist” are ἐβασίλευσεν, “became king,” ἐσιγήσεν, “fell silent.” See BDF 318 (1), 331.

17 As an experienced fisherman, presumably Peter could swim (cf. John 21:7), so that all he was threatened by was a wetting (apart from “loss of face”). But perhaps we are intended to envisage the storm conditions as too severe even for swimming?

18 It is possible that Jesus’ “stretching out his hand” to save Peter from the water is a deliberate echo of God’s action as described in Pss 18:16; 144:7, thus adding to the impression that in walking on the water Jesus is acting as God acts in the OT (see introductory comments above). So Gundry, 300.

France, R. T. (2007). The Gospel of Matthew (p. 570). Wm. B. Eerdmans Publication Co.