Resultados para: "Tabitha"

<p>We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the first-fruits of Christ&#039;s disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was.
I. Andrew and another with him were the two that John Baptist had directed to Christ, Joh 1:37. Who the other was we are not told; some think that it was Thomas, comparing Joh 21:2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, Joh 13:23, and Joh 20:3.
1. Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin.
2. The kind notice Christ took of them, Joh 1:38. They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa 64:5; Luk 15:20. He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: &quot;Come, what have you to say to me? What is your petition? What is your request.&quot; Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: &quot;What seek ye? What do we design and desire?&quot; Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. &quot;What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?&quot; If our eye be single in this, we are full of light.
3. Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev 5:9. And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him.
4. The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: &quot;Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me.&quot; See Mat 8:20. (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, Co2 6:2.
5. Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ&#039;s gracious invitations; as David, Psa 27:8. They enquired not how they might be accommodated with him, but would put that to the venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day (&quot;Master, it is good to be here&quot;); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o&#039;clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o&#039;clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord&#039;s days indeed, days of the Son of man.
II. Andrew brought his brother Peter to Christ. If Peter had been the first-born of Christ&#039;s disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe,
1. The information which Andrew gave to Peter, with an intimation to come to Christ.
(1.) He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John&#039;s ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations out-done; he meets with Jesus.
(2.) He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, &quot;I have found,&quot; assuming the honour of the discovery to himself, but &quot;We have,&quot; rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, Kg2 7:9, for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God&#039;s testimonies his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Psa 119:99.
(3.) He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountain-head, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day&#039;s conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone.
2. The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, Joh 1:42. Observe,
(1.) Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ&#039;s omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis - a man of no name. It was an instance of God&#039;s favour to Moses that he knew him by name, Exo 33:17. Some observe the signification of these names: Simon - obedient, Jona - a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ.
(2.) He gave him a new name: Cephas. [1.] His giving him a name intimates Christ&#039;s favour to him. A new name denotes some great dignity, Rev 2:17; Isa 62:2. By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Act 9:36. Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter&#039;s natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas - a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas - a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation.</p>

<p>Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former - the raising of Tabitha to life when she had been for some time dead. Here is,
I. The life, and death, and character of Tabitha, on whom this miracle was wrought, Act 9:36, Act 9:37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Pro 5:19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She devised liberal things, Isa 32:8. Her hands were full of good employment; she made a business of doing good, was never idle, having learned to maintain good works (Tit 3:8), to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker: Non magna loquimur, sed vivimus - We do not talk great things, but we live them. Among other good works, she was remarkable for her alms - deeds, which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms - deeds which she did. Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms - deeds, hōn epoiei - which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms - deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, Co2 8:11; Co2 9:7. This is the life and character of a certain disciple,; and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples indeed, Joh 15:8. 4. She was removed in the midst of her usefulness (Act 9:37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Psa 41:1, Psa 41:3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, Ti2 1:18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est - the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.
II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, Act 9:38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus - a physician after death, is an absurdity, but not Post mortem apostolus - an apostle after death.
III. The posture in which he found the survivors, when he came to them (Act 9:30): Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body&#039;s beck, as far as they have ability, when the great apostle made himself the servant of all, Co1 9:19. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were,
1. Commending the deceased - a good work, when there was that in them which was truly commendable, and worthy of imitation, and when it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job 31:20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whether the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Ecc 7:21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubtless there were other instances of her alms - deeds which she did, but this was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him (Isa 58:7), and not think it enough to say, Be ye warmed, Jam 2:15, Jam 2:16. (2.) What a grateful sense the poor had of her kindness: They showed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed who have kindness shown them and will not make at least an acknowledgment of it, by showing the kindness that is done them, as these widows here did. Those who receive alms are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, when God and the poor have thus had their due, she makes herself coverings of tapestry and her own clothing is silk and purple, Pro 31:19-22.
2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They need not weep for her; she is taken from the evil to come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while she was with them, but now she is gone from them, and this is their grief. Those that are charitable will find that the poor they have always with them; but it is well if those that are poor find that they have always the charitable with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this piece of gratitude is owing to them, to pray for their recovery, that, if it be the will of God, those may be spared to live who can ill be spared to die.
IV. The manner in which she was raised to life. 1. Privately: She was laid in the upper room where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Mat 9:25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. 2. By prayer. In his healing Eneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus; but Christ&#039;s prayer was with the authority of a Son, who quickens whom he will; Peter&#039;s with the submission of a servant, who is under direction, and therefore he knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger at the promise, Rom 4:19, Rom 4:20. But, when he had prayed, he turned to the body, and spoke in his Master&#039;s name, according to his example: &quot;Tabitha, arise; return to life again.&quot; Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, Act 26:18. When she saw Peter, she sat up, to show that she was really and truly alive; and (Act 9:41) he gave her his hand and lifted her up, not as if she laboured under any remaining weakness, but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (Act 9:41); to them he presented her, as Elijah (Kg1 17:23), and Elisha (Kg2 4:36), and Christ (Luk 7:15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.
V. The good effect of this miracle. 1. Many were by it convinced of the truth of the gospel, that is was from heaven, and not of men, and believed in the Lord, Act 9:42. The thing was known throughout all Joppa; it would be in every body&#039;s mouth quickly, and, it being a town of seafaring men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to confirm a divine revelation. 2. Peter was hereby induced to continue some time in this city, Act 9:43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, Rom 12:16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.</p>

<p>PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)

as Peter passed throughout all quarters--not now fleeing from persecution, but peacefully visiting the churches.

to the saints which dwelt at Lydda--about five miles east of Joppa.</p>

<p>at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.

Tabitha . . . Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [MEYER, OLSHAUSEN]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name.

full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.</p>