SEAMLESS SYMMETRY
Acts 9:31-43
9:31 Recap: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. The Holy Spirit gave the church strength and boldness. So they grew in numbers. And they worshiped the Lord.
This was Church on the Move 101. The fires of persecution had presented a time of spreading out with 1000’s in Jerusalem and beyond. This was due to a famous songs from the 60’s, known as:
Saul and the Damascus Road (sung to Tobacco Road).
Peter and Lydda: healing the palsied man; Peter and Joppa: Raisin’ the dead:
Trailers for sale or rent; Rooms to let…fifty cents.
No phone, no pool, no pets… I ain’t got no coins to spend.
Ah, but… two hours of pushin’ broom, Buys an eight by twelve four-bit room
I’m a man of means by no means, King of the road.
Third boxcar, midnight train; Destination…Bangor, Maine. Old worn out suits and shoes,
I don’t pay no union dues… I smoke with Spirit fire because I’ve been found
Saved, not too big a head, I’m a man of means by no means: King of the road.
So what of these new Kings of the road? Barnabas: Given to Witness, Witnessed by Greeting; Murderer to Missionary, persecutor to preacher. Now: Peter and Lydda and Joppa. This was time of great witnessing. Observe with me how they had:
I) WORDS OF WITNESS: Discipling Lydda Style
Peter and Lydda begins the third panel in Acts: Panel one: Jerusalem; panel two: Hellenist Expansion due to martyrdom; panel three: expansion in peace
9:32 As Peter traveled around the country, he went to visit God’s people in Lydda. At Lydda Peter was beginning to minister in a widening circle of Palestine. Lydda was a central community, sitting on an intersection of Parkway that went to Egypt or Syria in one direction, from Joppa on the coast to Jerusalem in the other direction. Josephus said that although it was considered a village, that it was the size of a city. Peter was visiting the saints here as an itinerant preacher, connecting with believers
9:33 There he found a man named Aeneas, a paralytic who had been bedridden for eight years. Aeneas spells out a different aspect of the Hellenist expansion: here is a Hellenist Jew, who became a Christian. He was paralyzed for eight years. This healing is significant, as it demonstrates the same type of miracle in Lydda at the hands of Peter, that Jesus performed in Capernaum, and John and Peter witnessed at the Gate Beautiful (Acts 3):
News about him spread all over Syria. People brought to him all who were ill with different kinds of sicknesses. Some were suffering great pain. Others were controlled by demons. Some were shaking wildly. Others couldn’t move at all. And Jesus healed all of them… “Lord,” he said, “my servant lies at home and can’t move. He is suffering terribly…” Some men brought to him a paralytic, lying on a mat. When Jesus saw their faith, he said to the paralytic, “Take heart, son; your sins are forgiven.” 3 At this, some of the teachers of the law said to themselves, “This fellow is blaspheming!” 4 Knowing their thoughts, Jesus said, “Why do you entertain evil thoughts in your hearts? 5 Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6 But so that you may know that the Son of Man has authority on earth to forgive sins….” Then he said to the paralytic, “Get up, take your mat and go home” (Matthew 4:24, 8:6, 9:2-6)
It is safe to assume that the stories had been told, or may have been recounted here as part of the message, setting the stage for an expansion of faith, as they heard of the release of the gift of healing to the man born lame.
9:34 “Aeneas,” Peter said to him, “Jesus Christ heals you. Get up and take care of your mat.” Immediately Aeneas got up. ‘Jesus heals you:’ this pronouncement to a poor man (mat speaks of a typical bed used by those in poverty), was Peter doing what Jesus did, speaking the Word of the Kingdom here and now: The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders (with a word) to evil spirits and they obey him.” (Mark 1:27).
We know this is what Peter did, because his words were a command. In Greek, we understand this as an “aorist present:” this moment, Jesus heals you! Greek tenses could have said, has healed or Jesus is engaging (if it’s your will, LORD). Peter used neither of the passive pronouncements. He used what would have been a command to Jesus and Holy Spirit. NOW! Jesus heals you NOW! Peter spoke with assurance. He knew Jesus would come through for him. Make no mistake about it, this was a command calling for immediate action (Commentaries).
So what does this mean to us? It shows us what we are to do in similar situations. Speak to the sickness or the person with the problem by commanding it to do what God is saying to you. Included in this is the release of authority that comes through the proclamation of the good news and through prayer. This is what Jesus spoke of in binding and loosing. To bind and/or loose: representing Kingdom authority: I will give you the keys of the kingdom of heaven; whatever you bind on earth will be (have been) bound in heaven, and whatever you loose on earth will be (will have been) loosed in heaven.” (Matthew 16:19).
9:35 All those who lived in Lydda and Sharon saw him and turned to the Lord. Why is this important? It opens the Kingdom of God to people (Matthew 16:19). All who lived in Joppa and Lydda saw him… We need to develop faith in what God says. You need to know and believe what God says about you in terms of your new identity, position and commission. Aineas healing was instantaneous and complete. His restoration allowed him to do what he had not been able to do for eight years: walk. As he traveled the coastal plain, the whole region heard his testimony, and saw the miracle that was coupled to a spoken word of command. His encounter made him an effective witness, through the experience. Now Dorcas: who was she and why does she rank a spot in Scripture?
II) WORKS AND WITNESS: Witnessing Dorcas Style
9:36 In Joppa (10 miles away) there was a disciple named Tabitha (which, when translated, is Dorcas), who was always doing good and helping the poor.
Dorcas is a Greek form of the Hebrew Tabitha. Luke identifies her as a fervent disciple. She was a dedicated disciple who was abandoned to serving the people who loved Christ. Dorcas also demonstrated the Fruit of the Spirit in her life. She had a powerful testimony that was evident to others, and they were blessed by her Servanthood.
It is interesting to note her love, patience and serving attitude, which couples well with Peter’s desire to demonstrate a submissive attitude. He undoubtably learned his lesson well in the presence of the Centurion and his dialog with Jesus concerning his servant: For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it” (Matthew 8:9). Pater was the one to do what was told him. Servanthood makes us people “under authority therefore, having authority. . .” and Peter began to exemplify true servanthood, ministering to this person who everyone bemoaned about her expiration of life and her wealth, as she served others out of acts of random kindness.
Dorcas story is important for a number of reasons: she shows us that good works should flow from our lives as evidentiary markers of our faith in Christ: For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9 not by works, so that no one can boast. 10 For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do (Ephesians 2:8-10).
9:37 about that time, she became sick and died, and her body was washed and placed in an upstairs room. Dorcas story is important for another reason. Yes, good works are a good thing. They glorify our Father in Heaven: In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven (Matthew 5:16). However, that is not the other reason. I want to emphasize that her godly life and good works did not keep her from sickness or death. I say this, as there are some in the body of Christ who dispute the spirituality of those who fall sick or who experience calamity. This teaching is aberrational, and needs to be corrected, as it causes faith to be viewed in a disparaging way.
9:38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!”
Dorcas, a Hellenist Christian, well known and well loved, wealthy and educated, a woman who demonstrates for us the gift of helps and kindness: all of these were unable to keep her healthy and alive. Because Lydda and Joppa were so close, it is highly likely that the church in Joppa would hear about the miracle in Lydda. These disciples called for Peter to come to them b sending two emissaries to retrieve him at once.
It is amazing how God brings about the fulfillment of His Word, and how it will never return void. There are commentators who question why the church summoned Peter, as there was no evidence that he had ever raised someone from the dead. However, Peter was under the mandate of the Great Commission found in Matthew 10:8: Heal the sick, raise the dead, cleanse those who have leprosy (skin afflictions) drive out demons. Freely you have received, freely give.
II) DILIGENCE AND WITNESSING
9:39 Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them.
When Dorcas died, Peter came onto the scene as a response to her death. The shadow of Lazarus and another Tabitha must have loomed over the event (John 11). The weeping had to remind Peter about Jesus response to death: He wept. In both healings, authority is released through service (as you constantly minister to people) not through structural position. Peter demonstrates faithful stewardship of the gifting’s he had been given by the Spirit (Matthew 25:14-30).
9:40, 41 Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, “Tabitha, get up.” She opened her eyes, and seeing Peter she sat up. 41 He took her by the hand and helped her to her feet. Then he called the believers and the widows and presented her to them alive.
What we need to take away from these inclusions into the narrative is this: the authority to heal is exercised and released through certain principles. The neglect of the following principles results in a lack of authority. We need to be in relationship with God, believing Him in what He has said, and doing what He demonstrated for us in the inspired Scriptural record. There are many people who think that Peter, who had witnessed Jairus daughters’ miracle (Mark 5:41), used a similar command: (little girl) Talitha cumi and Tabitha cumi (get up). These miracles demonstrate Peter’s growing faith and ability to forcefully command circumstances.
Just believing God brings a release of authority: Yet to all who received him, to those who believed in his name, he gave the right to become children of God (John 1:12) and it should be done on an everyday basis. This is also seen is Peter’s action prior to the miracle: he bent his knees and prayed.
Her name, which means Gazelle, carries the implication of beauty and grace, splendor and honor. The disciples at Joppa now see Jesus in there midst through the demonstration of life from death, as Peter obeyed the release of authority from Jesus first command to raise the dead. We need to demonstrate obedience to His Spirit. Obeying means doing what God says in the Scriptures (objective), listening for and obeying promptly the voice of the Spirit within you at all times (subjective).
Dorcas was “full of good works and almsdeeds (feminine: almoner).” She was an aggressive demonstrator of Jesus love and mercy. She saw people as Jesus saw them: needing His love. Her hands became the hands of the LORD. She reached out to the needy: widows were marks for her generosity. When she died, the needy felt the loss. Now she was back to life. As a contrast for service, Dorcas never became the traveling witness. She simply resumed her previous methods of witnessing and ministry as a seamstress who escaped the cemetery seamlessly.
9:43 Peter stayed in Joppa for some time with a tanner named Simon.
As a side note to the whole Hellenist thing, we know see Peter rooming with a Tanner, a man whose occupation was considered unclean. This is interesting, as it shows us that Peter wasn’t overly committed to his Judaic roots, which made him a compelling witness to the Hellenists first, the Gentiles second. The Gentile expansion becomes a natural extension to the changing attitudes and openness to people who were not quiet “like them.”
Conclusion: what are we doing to reach those who aren’t quiet like us?
Peter had to have a little anxiety concerning Dorcas. He could have run. When you find
yourself in a wilderness situation what are shortcuts you are most tempted to take,
and how might they short-circuit what God wants to do or reveal to you?
Let me encourage you: reach outside the box of your comfort zone.
There are great surprises waiting there for you.
April 29th, 2009 at 8:53 am
Acts 9:34
Eipen Eipen (say [to]) VIAA-ZS V=verb, I=Indicative, A=Aorist, A=Active, Z=Third Person, S=Singular
Iatai Iatai (heals) VIPN-ZS V=Verb, I=indicative, P=Passive, N=Nominative, Z=Third Person, S=Singular
Iesous Xristos Iesous Xristos Jesus (the) Christ ‘o (article is missing in most manuscripts [all the oldest] leading many to see it as a gloss)
‘o translates as “the”
“And said to him Peter Aeneas heals you Jesus (the) Christ rise up…”
Said: Indicative aorist active Third person is understood to be a command clause released from the third person
Heals: Indicative passive nominative Third person is a directive of the action of the command
The controversy in this passage does not relate to the form of Peter’s pronouncement, other than one article that posses a maybe scenario that is roundly questioned. The form and force of Peter’s pronouncement is indisputable. The controversy actually exists with the lack of article in the oldest manuscripts, and the translation of the phrase “take up your bed/take up your mat, as it is an idiomatic expression for getting something to eat. It is quiet possible that the phrase relates to the command of being healed, and not to the mat itself, although this is just my opinion, and is not recognized by anyone I have read (Bill Bolin).
The expression Jesus Christ makes you well is a kind of third person command. In some languages the equivalent is “Jesus Christ will make you well right now” or “Jesus Christ causes you to become well.”
Make your bed (so the large majority of the commentaries and translations) may mean “get yourself something to eat,” since the Greek is literally “spread for yourself.” However, the natural meaning in this particular context would seem to be make your bed. The phrase make your bed must of course not be translated in a form which would imply building or constructing the bed. It is only arranging or rolling up the bed or mat.
“Jesus Christ heals you.” The apostles would certainly never have attempted to perform miracles unless they had first been certain it was God’s will, for the effect was dependent on his will. The Spirit did not give them the power to heal whichever people they wanted to. Christ applied a limit to his miracles and wanted his disciples to perform only those he knew would be useful. Peter did not say these words rashly, for he would have been laying himself open to ridicule if he had not already known that it was God’s will. Maybe he prayed privately. The Spirit, who is the author of all miracles and worked through Peter, was directing his tongue at that moment and was moving his heart within him. By these words Peter showed plainly that he was only the minister of the miracle and that it came from Christ’s power; thus he ascribed all the praise to Christ.
“Take care of your mat.” It increases the glory of the miracle that the man not only had the strength to get up but also could take care of his own mat. Previously he could not move any part of his body. The long duration of his disease also made the miracle more wonderful; a paralysis lasting eight years is not easily cured. Aeneas was ready to try and move his body, which shows his obedient faith. He could feel that his strength was restored, but most of all he was influenced by the words “Get up.”
The first, according to verses 32–35, was in the town of Lydda (today called Lod, at the site of the modern Tel Aviv airport) and involved a paralytic named Aeneas who had been a quadriplegic for eight years. Aeneas was fully familiar with the attendant problems of paralysis—the discomfort, the social restriction, the hygienic difficulties, the emotional depression. Evidently a believer, he made the acquaintance of Peter, who one day felt called to heal him, saying, “Aeneas, Jesus Christ heals you. Get up and take care of your mat” (v. 34). And Aeneas got up and made his bed! Charles Swindoll has said, “This was really power! Some of us for years have been saying, ‘Arise and make your bed,’ to our teenagers with no result!’ ” It was a great miracle. There is no other explanation.
Those who would minister effectively for Jesus Christ must seek to exalt Him, not promote themselves. Peter understood his role perfectly (cf. Acts 10:25–26). Coming to Aeneas, Peter said to him, “Aeneas, Jesus Christ (Not Peter) heals you” (cf. Acts 3:6). Peter’s selfless humility stands in sharp contrast to the many in the ministry today who seek their own fame (And fortune), instead of seeking to exalt the Name of the Lord Jesus Christ.
Peter took our Lord’s words, spoken in John 15:4–5, to heart: “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me. I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing.” In his first epistle, he echoed those words: “Whoever speaks, let him speak, as it were, the utterances of God; whoever serves, let him do so as by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen” (1 Peter 4:11).
Paul also understood that principle. To the Ephesians he wrote, “Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen” (Eph. 3:20–21). Of his ministry he wrote, “Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed” (Rom. 15:17–18).
Then Peter commanding Aeneas to respond to the healing said, arise, and make your bed. Aeneas immediately arose, with no paralysis. Since Aeneas’s cure was complete, and he would no longer be confined to it, Peter commanded him to make his bed. As noted in the discussion of Acts 3:8 in chapter 8, the healings performed by Jesus Christ and the apostles were instantaneous and total. The New Testament knows nothing of “progressive healings,” where someone has been “healed,” and is now gradually getting better.
Peter’s first miracle had been the healing of a crippled man (Acts 3), and now that miracle was repeated. As you read the Book of Acts, you will see parallels between the ministries of Peter and Paul. Both healed cripples. Both were arrested and put into jail and were miraculously delivered. Both were treated like gods (Acts 10:25–26; 14:8–18), and both gave a bold witness before the authorities. Both had to confront false prophets (Acts 8:9–24; 13:6–12). No one reading the Book of Acts could end up saying, “I am for Paul!” or “I am for Peter!” (1 Cor. 1:12) “But it is the same God which worketh all in all” (1 Cor. 12:6).
The resurrected Christ, by the authority of His name, brought perfect soundness to Aeneas (see Acts 3:6, 16; 4:10). The healing was instantaneous, and the man was able to get up and make his bed. He became a walking miracle!
34. And Peter said unto him, Eneas, Jesus Christ maketh thee whole—(See on Ac 3:6).make thy bed—(See on Jn 5:8).
Peter interested Christ in his case, and engaged him for his relief: Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ’s act and deed, directs him to look up to Christ for help, and assures him of an immediate cure-not, “He will make thee,’’ but, “He does make thee, whole;’’ and a perfect cure-not, “He makes thee easy,’’ but “He makes thee whole.’’ He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole.
Peter found a paralytic by the name of Aeneas, who had been bedridden for eight years.55 Peter took the initiative to heal Aeneas without any request, much as Jesus did on occasion (cf. Luke 7:13–15; 13:12). The healing was accomplished by a healing word, calling on the name of Jesus.56 Peter then told Aeneas to rise and “prepare [his] couch” (“take care of your mat,” NIV). The expression is thoroughly ambiguous. It could be taken in the sense of his folding up his mat, just as Jesus commanded another paralytic to rise and take up his (Mark 2:11; Luke 5:24). The same wording, however, is used for preparing a couch for dining, the Jewish custom being to dine while reclining on a couch. If Peter’s directions are taken in this sense, the reference would be to the man’s thorough recovery and taking of sustenance for further strength (cf. Luke 8:55; Acts 9:19).
When Aeneas was healed Peter attributed it to Jesus Christ, with himself as no more than the channel (cf. 3:12, 16).
2. Aeneas the healed (9:34–35): Peter raises him from his mat!
Aeneas was the recipient of a great blessing, but v. 35 indicates that the healing was really designed to bring many to Christ. The miracle was not just a marvel; it was a sign.
ἱᾶται
The verb form that is spelled ιαται may be accented either as present tense (ἰᾶται) or perfect tense (ἴαται). The scribe of codex Vaticanus undoubtedly took the form to be the perfect tense, for he wrote it ειαται, as he did also at Mk 5.29 where there is no question that the perfect tense is intended.(9)
Ἰησοῦς Χριστός
Although the expression Ἰησοῦς ὁ Χριστός (“Jesus the Christ”), read by A B3 E H L P and most minuscules, seems to have a certain primitiveness, a majority of the Committee was impressed by the weight of the witnesses that omit the article (P74 א B* C Ψ 048 33 1175 al). The prefixing of ὁ κύριος (in A 36 94 181 307 441 vg copsa arm eth) is obviously a secondary development.
Acts 9:34
Healeth (ἰαται [iātai]). Aoristic present middle indicative, heals here and now. Make thy bed (στρωσον σεαυτῳ [strōson seautōi]). First aorist (ingressive) active imperative of στρωννυμι [strōnnumi] (-υω [-uō]). Old word with “bed” (κραβαττον [krabatton]) understood as the object. Literally, spread thy bed for thyself (dative case), what others for eight years have done for thee.
One of the most remarkable things about the healing of Aeneas was that Peter did not pray for him, as far as we are told. He simply made a declaration (C. Peter Wagner, The Acts of the Holy Spirit, Commentary)
Peter was able to cure him by announcing: Jesus Christ heals you and summoning Aeneas to get up from his bed (Tyndale NTC, Acts, Howard Marshall)
Peter took the initiative to heal Aenaes without any request, much as Jesus did on occasion (Luke 7:13-15; 13:12). The healing was accomplished by a healing word, calling on the name of Jesus (footnote: the verb iatai is generally taken as a presnt: “Jesus heals you.” It could possibly be a perfect: Jesus has healed you {see H.J. Cadbury, “A Possible Perfect in Acts ix.34.” (NAC, Acts Broadman Press). This is a strong Baptist press, with the author admitting the present command in the footnote, but drawing attention to a thesis that tries to create a rule that is not recognized anywhere but in his treatise. Even the Baptist commentator refuses to acknowledge the variant teaching, even though he references the citation. This is a problem.
Peter’s words, “Jesus Christ heals you. Get up and take care of your mat,” are recorded in the present tense by Luke. They should be understood as neither a consummative perfect (Jesus has healed you) nor as a durative present (“Jesus Christ is engaged in healing you”) but as an aoristic present (“this moment Jesus Christ heals you”). (Zondervan Expositor’s Bible Commentary John, Acts). Aoristic present is a command imperative: (Lexicon’s).
The command, “Jesus Christ heals you” may involve a play on words in the Greek (foot note: In a Greek ear ‘Iesous (Jesus) might well seem to be cognate with iaomai (heal). The present iatai (heal) is aoristic: “He heals you this moment.” (FF Bruce, The Book of Acts, NICOT)
9:34 The man was poor, for the bed he was lying on was the bed of the poor, nothing but a thin mattress or pallet…
Peter spoke to this man with the assurance that surely came from the Holy Spirit quickening his own mind and heart. He said: “Arenas Jesus Christ is healing you. Rise and make your bed.” This was a command calling for immediate action. His healing was instantaneous. The fact that he rose immediately shows that Peter was speaking with the authority of Jesus when he used the present tense and said: “Jesus Christ is (now, at this moment healing you.” (The Complete Biblical Library, Commentary: Acts).