--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 401 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 401. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 401. Acts · 27 of 76 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401/#p-N [¶0] 2. the ichnograph, or dimensions of the building, ascertained; [¶1] 3. the foundation is digged; [¶2] 4. the foundation stone laid; [¶3] 5. the walls builded up with course upon course; [¶4] 6. the top-stone brought on; [¶5] 7. the roof raised, and the whole covered in; and, [¶6] 8. the interior part fitted up and adorned, and rendered convenient for the intended inhabitant. [¶7] This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, [1Pet 2:4], [1Pet 2:5] : To whom (Jesus Christ) coming as unto a Living Stone, chosen of God and precious, ye also, as Living Stones, are Built Up a spiritual House, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the Household of God, and are Built upon the Foundation of the apostles and prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Fitly Framed together, groweth unto a Holy Temple in the Lord: in whom ye also are Builded together for a Habitation of God, through the Spirit, [Eph 2:19-22]. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God. [¶8] Walking in the fear of the Lord - Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking. [¶9] In the comfort of the Holy Ghost - In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost. [¶10] Were multiplied - No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church. ### Verse 32 [¶12] As Peter passed throughout all quarters - Δια παντων, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints. The Churches having rest, the apostles made use of this interval of quiet to visit the different congregations, in order to build them up on their most holy faith. Of Saul we hear no more till [Act 11:30], which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that steady determinate courage by which St. Paul was so eminently distinguished; nor did he ever suffer half so much for God and his truth. [¶13] To the saints - The Jews, who had been converted to Christianity. [¶14] Which dwelt at Lydda - A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospolis, or the city of Jupiter. ### Verse 33 [¶16] A certain man named Eneas - This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the Aeneid; which gives an account of the misfortunes, travels, wars, etc., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had two names, one Greek and the other Hebrew. Thus Peter was called Cephas in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in [Act 9:36], Tabitha in Hebrew, and Dorcas in Greek. And the paralytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Didymus. [¶17] Had kept his bed eight years - This was occasioned by a palsy; and now inveterate and hopeless, through its long standing. ### Verse 34 [¶19] Jesus Christ maketh thee whole - Not Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honor upon those primitive preachers of his word, that men might see that they were commissioned from heaven. [¶20] Arise, and make thy bed - Give now full proof that Jesus Christ Has made thee whole, by arising, and by making thy bed. He was at home, and therefore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it - strew it afresh, that all might see that the cure was perfect. ### Verse 35 [¶22] All that dwelt in Lydda and Saron saw him - Saron was that champaign country that lay between Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination: it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians. ### Verse 36 [¶24] Now there was at Joppa - This was a sea-port town on the coast of the Mediterranean Sea, about a day's journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, [Jos 19:46]. It is at present called Jaffa, and is still a place of considerable note. [¶25] A certain disciple named Tabitha - This word is more properly Syriac than Hebrew. Tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi, the ט teth being changed for the צ tsaddi. The word tabio, and the feminine tabitho, have the same meaning as the Hebrew צבי tsebi and the Greek Δορκας, Dorcas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the text probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas. [¶26] This woman was full of good works - She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy. ### Verse 37 [¶28] She was sick, and died - Even her holiness and usefulness could not prevent her from sickness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, because of sin, though the spirit be life because of righteousness. [¶29] Whom when they had washed - Having the fullest proof that she was dead, they prepared for her interment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us was the case with the body of Patroclus: - Ὡς εἱπων, ἑταροισιν εκεκλετο διος Αχιλλευς, Αμφι πυρι Ϛησαι τριποδα μεγαν, οφρα ταχιϚα Πατροκλον λουσειαν - Και τοτε δη λουσαν τε, και ηλειψαν λιπ' ελαιῳ - Iliad xviii. 343. "So saying, he bade his train surround with fire [¶30] A tripod huge, that they might quickly cleanse [¶31] Patroclus from all stains of clotted gore. [¶32] They on the blazing hearth a tripod placed, [¶33] Infused the water, thrust dry wood beneath, [¶34] And soon the flames, encompassing around [¶35] Its ample belly, warm'd the flood within. [¶36] Soon as the water in the singing brass [¶37] Simmer'd, they bathed him, and with limpid oil Anointed. [¶38] They stretch'd him on his bed, then cover'd him [¶39] From head to feet with linen texture light, [¶40] And with a wide unsullied mantle last." [¶41] Cowper. [¶42] The waking or watching of the dead was also practised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him: - Τοφρα δε μοι παρα νηυσι κορωνισι κεισεαι αὑτως· Αμφι δε σε Τρωαι και Δαρδανιδες βαθυκολποι Κλαυσονται, νυκτας τε και ηματα δακρυχεουσαι [¶43] Il. xviii. 338. - "Mean time, among [¶44] My lofty galleys thou shalt lie, with tears