Acts 9:36-43 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas… I. HER CHARACTER: "a certain disciple." But in her case, discipleship included not only the belief and profession of Christ's doctrine, but also a conformity to His example. Her religion was not only real, but eminent. She "was full of good works and almsdeeds which she did." There are many whose life is filled up with vanity and vice, but is entirely void of godliness. And there are others who are satisfied with low and common attainments. Dorcas "was full" — not full of pretences, words, hearing sermons, and public assemblies, all of which are often the mere "form of godliness." Hers was the religion of the heart and life. 1. The particular objects of her beneficence. "Widows" — a class of claimants upon kindness and charity more often mentioned in the Book of God than any other, unless it be "the fatherless," who are commonly noticed along with them. And, surely, none have greater demands upon our tenderness and compassion, and none have richer promises. It would seem that Dorcas peculiarly selected this class of characters for her beneficence. And as the charity of an individual cannot be universal in its efforts, would it not be well for those who wish to do good to have some definite plan of usefulness to pursue? Only, here two cautions are necessary. The one is, not to bind ourselves down so exclusively to anyone class of beneficiaries as to be unable or unwilling to aid other claimants. The other is, not to lay such stress upon our own objects of charity as to think slightly or meanly of those which may be preferred by others. 2. The nature of her charity. Furnishing the poor widows with clothing. There are many cases in which it will be found much more useful to supply the poor with necessaries than to give them the value of these things in money. Many poor persons have a wish to appear decently clad; and upon this ground they excuse themselves from the house of God. How desirable is it to meet their wants in this respect! 3. The manner in which she supplied the relief. The benefits were of her own manufacture. She did not get them made; her alms were not only her gifts, but her deeds. There are some who are ready enough to give who never do anything. Others there are who can do nothing in a way of pecuniary assistance. But there are innumerable ways of being useful; and if you are compelled to say, "Silver and gold have I none," it becomes you to add, "Such as I have I give; my prayers: my tears; my attentions; my exertions." 4. The promptitude of her beneficence. It was immediate, not deferred or delayed; but "while she was with them." Some are future benefactors. They do not refuse, they only procrastinate. "Say not unto thy neighbour, Go, and come again, and tomorrow I will give," for in the meanwhile he may be no more, and you may be no more. Some are benevolent when they leave us. But dying alms are commonly suspicious: they arise from necessity rather than choice. There is little merit in distributing what you can hold no longer. Be, therefore, your own executors. II. HER DEATH. Religion does not exempt us from the common calamities of life. This peculiar consideration, indeed, attends the death of the godly, that they are disposed of infinitely to their advantage. But this very consideration also aggravates our grief. In proportion to their gain is our loss. There is nothing, perhaps, in Providence more mysterious than this: that the useful should be snatched away in the midst of their days, while the unprofitable and mischievous are suffered to continue; that a Voltaire should live upwards of fourscore and ten years, while a nation prematurely mourns over a Josiah, the poor widows over Dorcas, their friend and helper. But God has a right to do what He will with His own; and very often these dark dispensations are enlightened and relieved by some effects which serve to discover their design. At this season Peter was sent for and came. It seemed useless, but he knew it was well to be "ready to every good work," and he knew that "the things which are impossible with men are possible with God." No sooner was Peter arrived than a scene was presented that was sufficient to melt a heart much less tender than Peter's (ver. 39). Here we may remark that the value of persons is sometimes not known till they are gone. This is the case, indeed, with all our mercies. The praise of this good woman was like her alms, real and sincere. Here are no hired mourners, no verses, no eulogy; but garments which her own hands had made; and widows with their tears. The best posthumous fame you can acquire is derived from the commendation of facts; from a child you instructed, a sinner you reclaimed. The best proofs of your importance are to be found in the affections and benedictions of your fellow creatures while you live, and in their regrets and lamentations when you die. I hate dry-eyed funerals. Though it is distressing, it is also satisfactory to see genuine grief. Do all thus die? Do oppressive masters? Do the hard-hearted, and the close-fisted? Peter happily can do more than "weep with them that weep"; and he applies himself to his work. He "put them all forth." First, from a principle of humility; he did not wish to be seen. And, secondly, from a principle of importunity; company might have hindered the intenseness of his devotion. III. HER RESURRECTION. Peter prayed and Dorcas arose; and then Peter "gave her his hand, and lifted her up, and presented her alive." Oh! for the painter's pencil! Oh! to see him giving, and them receiving this present! "There, take your benefactress, and dry up your tears." This is very instructive. It shows us that kindness was the principle of the miracle; not self applause. Then Peter would have required her to follow him as a standing proof of his supernatural powers: but he resigns her to those who stood in need of her services. And does not this show us the importance of beneficence? Were we left to judge, we, perhaps, should have thought it better for Stephen to have been raised up than Dorcas. But God revives the one and leaves the other in the grave, perhaps, to teach us that our thoughts are not His thoughts; that persons whose excellencies are of a retiring character may be more important in the eye of Heaven than those who are more brilliant and marvellous; and that, in some cases, a good life may be as valuable as good preaching. Whom does He, by a miracle, bring back from the arrest of death? A hero? a politician? a philosopher? No! One who made garments for the poor! And does He not hereby show us that He takes pleasure in those who, like Himself, delight in mercy; and that "He is not unrighteous to forget their work and labour of love, in ministering to the saints"? In a word, does He not say, "Them that honour Me, I will honour"? But you ask, was this a privilege to Dorcas? — to be brought back into a vale of tears, and again to have to "walk through the valley of the shadow of death," after she had happily passed it? — I answer, Yes! It was a marvellous distinction conferred upon her; and it added to her usefulness, and to her reward. The saints on earth have one privilege above the saints in heaven. It is in the means and opportunities of doing good. (W. Jay.) Parallel Verses KJV: Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. |
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