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Charles Spurgeon · Citado em PreceptAustin
Atos 9
Spurgeon comments on this ludicrous comment “O blessed epilepsy! Would that every man in London would have epilepsy like that!” Matthew Henry on Saul on the ground - Those whom Christ designs for the greatest honors are commonly first laid low. Those who are designed to excel in knowledge and grace are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ are first struck with a sense of their unworthiness to be employed. Paul referred to this episode about 30 years later in his epistle to the saints at Philippi writing... Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of (katalambano) that for which also I was laid hold of (katalambano - KJV = apprehended ~ "arrested" on the Damascus road) by Christ Jesus. (Php 3:12+) Comment - Saul was out to arrest disciples of Jesus and in a sovereign twist was himself arrested by Jesus! And heard a voice saying to him - Note it does not say he saw the light and in fact we learn in Acts 9:8 he was blinded, presumably by the light. Did those who were with him see the light or hear the voice? Luke says they did ear a voice (Acts 9:7), but Luke does not say they understood what the voice was saying. They saw the light, but not the Lord! One has to wonder if any of these Jewish men were saved as a result of what happened to Saul. The text does not tell us what happened to them, but presumably they returned to Jerusalem with an incredible story. Longenecker - the fact that Saul understood the voice to be a message from God himself, for in rabbinism to hear a voice from heaven (a bath kol, lit., “a daughter of the voice” of God) never meant either a lower deity in the pantheon of gods speaking, as in Greek speculations, or some psychological disturbance, as many would presume today. On the contrary, it always connoted a rebuke or a word of instruction from God. Therefore when the voice went on to ask the question “Why do you persecute me?” Saul was without doubt thoroughly confused. He was not persecuting God! Rather, he was defending God and his laws! (Expositor's Bible Commentary) Bob
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Spurgeon - Morning Thought - Behold, he prayeth. Prayers are instantly noticed in heaven. The moment Saul began to pray the Lord heard him. Here is comfort for the distressed but praying soul. Oftentimes a poor broken-hearted one bends his knee, but can only utter his wailing in the language of sighs and tears; yet that groan has made all the harps of heaven thrill with music; that tear has been caught by God and treasured in the lachrymatory of heaven. "Thou puttest my tears into thy bottle," implies that they are caught as they flow. The suppliant, whose fears prevent his words, will be well understood by the Most High. He may only look up with misty eye; but "prayer is the falling of a tear." Tears are the diamonds of heaven; sighs are a part of the music of Jehovah's court, and are numbered with "the sublimest strains that reach the majesty on high." Think not that your prayer, however weak or trembling, will be unregarded. Jacob's ladder is lofty, but our prayers shall lean upon the Angel of the Covenant (Mal 3:1+) and so climb its starry rounds. Our God not only hears prayer but also loves to hear it. "He forgetteth not the cry of the humble." (Ps 9:12KJV) True, He regards not high looks and lofty words; He cares not for the pomp and pageantry of kings; He listens not to the swell of martial music; He regards not the triumph and pride of man; but wherever there is a heart big with sorrow, or a lip quivering with agony, or a deep groan, or a penitential sigh, the heart of Jehovah is open; He marks it down in the registry of his memory; He puts our prayers, like rose leaves, between the pages of His book of remembrance, and when the volume is opened at last, there shall be a precious fragrance springing up therefrom. ADDENDUM COMMENT - YOUR PRAYERS ARE SAFELY STORED IN A BOWL - Revelation 5:8+ which describes "golden bowls full of incense, which are the prayers of the saints." Now observe carefully that the next verse (Rev 5:9+) describes "men from every tribe and tongue and people and nation." Can you not see the relationship between supplications in verse 8 and saved souls in verse 9? Clearly and mysteriously, our prayers for hidden people groups (see Ralph Winter in 1980 when there were 16000 hidden people groups) today will be effective in bringing souls to eternal salvation. Would you not consider storing up for yourself treasure in heaven daily for the rest of your life (Mt 6:20+)? Can I encourage you to take a step of faith and believe that God will hear your prayers for hidden people groups and that one day in eternity you will meet those for whom you have been praying day after day, year after year? And here is an easy way to pray for the hidden people groups daily - bookmark Joshua Project or download the APP from Joshua Project and select daily notifications and you will receive a daily text reminder with the name of the hidden people group for that day. Now even if I forget to read the full entry for the people group of the day, the APP allows me to never miss a day praying for lost souls who have never heard the Name of Jesus (Acts 4:12+) and His saving Gospel (Ro 1:16+). This is your "once in a lifetime opportunity!" Praying for souls is something we can only do now on earth and is an exciting, rewarding way to redeem the time on earth for heaven! Indeed, if you (energized by the Spirit) pray now, your time in time eternal will be marvelously impacted by the presence of those you took time to pray for in time temporal! Don't procrastinate! Don't delay! Bookmark the site and/or download the Joshua Project APP today. If Paul were speaking to us today he might say something like this "So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith." (Gal 6:10+) Today is your "opportunity of a lifetime!" May our Father in Heaven grant you amazing grace by His Spirit to be energized and motivated to intercede for peoples you have never seen but will one day see in the presence of the Lamb Who Alone is Worthy (1 Th 2:19-20+). Amen. Faith asks no signal from the skies, To show that prayers accepted rise, Our Priest is in his holy place, And answers from the throne of grace. Acts 9:12 and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight." (NASB: Lockman) KJV Acts 9:12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Acts 9:10,17,18 Acts 9 Resources - Multiple Sermons and Commentaries GOD GIVES SAUL A VISION OF ANANIAS And he has seen in a vision a man named Ananias come in and lay his hands on him - Ananias is part of a "double vision," one to Saul and one to Ananias, but they are interrelated as to what the next step would be in Saul's life. This is not Saul's vision of Jesus on the Damascus Road but a second vision by Saul. Jesus alluded to this in His first communication with Saul when He told him that "it will be told you what you must do." Larkin comments that "To be converted means to move from self-centered independence to dependence on the Lord and interdependence with fellow disciples. Saul the convert needs the support and encouragement of the church." (Paul's Conversion and Early Ministry Acts 9:1-31) Lay...hands on - Laying of hands on someone is seen several times in Acts - Acts 6:6 where it was symbolic and used as a formal sign of appointment to service. The rite indicates a link or association between the parties involved. Ryrie on laying on hands - The laying on of hands was a formal sign of appointment to this service. The rite indicates a link or association between the parties involved. Sometimes it was related to healing (Mark 5:23, 6:5) or to the impartation of the Spirit (Acts 8:17; 19:6) or, as in Acts 6:6, was a sign of ordination for special service (Acts 13:3; 1 Ti 4:14). Scofield - The laying on of hands sometimes accompanied prayer (Mat 19:13,15) and was also used as a sign of healing (Mark 5:23; 6:5, etc.), a symbol for the impartation of the Holy Spirit (Acts 8:17,19; 9:17; 19:6), and a token of ordination for special service (Acts 6:6; 13:3; 1 Tim 4:14, etc.). Holman NT Commentary - "The act of laying on hands appeared in the Old Testament to commission someone for public office (Num. 27:18, 23) or as part of a sacrificial ritual (Lev. 1:4). Jewish rabbis used the term to describe the ordination of someone to office. Among Christians the practice referred to the laying on of hands to symbolize the giving of the Holy Spirit and the bestowal of gifts for ministry (Acts 8:17; 13:3; 19:6; 1 Tim. 4:14). (Holman NT Commentary - Hebrews) Related Resource: Laying on of Hands - David Mathis Desiringgod.org Vision (3705) See above on horama "Compare other visions that guide the church’s advance: Acts 10:3, 17; 16:9–10: 18:9–10)." (Larkin Paul's Conversion and Early Ministry Acts 9:1-31) So that - Term of purpose. The purpose of laying hands on Saul is to regain sight. He might regain his sight - Here Jesus shows His compassion by promising that Saul's blindness would not be permanent. Regain his sight (308)(anablepo from ana = up, again + blepo = to look, to perceive and so discern) means to look up and then to regain one's sight (Mt 11:5; Mk 10:51; Acts 9:12, 17, 18, Acts 22:13) To regain one's sight or recover from blindness and thus see again ("the BLIND RECEIVE SIGHT" = Mt 11:5; "Rabboni, I want to regain my sight!” = Mk 10:51; "so that he might regain his sight" = Acts 9:12, 17,18). Of one born blind anablepo means to gain sight, become able to see, receive sight (" I went away and washed, and I received sight.” = Jn 9:11, 15, 18). Laying On of Hands - IN ANCIENT ISRAEL the practice called “laying on of hands” was used for a variety of purposes. It was a symbol of blessing, demonstrated when Jacob laid his hands on the heads of his grandsons Ephraim and Manasseh, and blessed them (Gen. 48:14-20). It was also a symbol of identification for consecrating Aaron and his sons as priests when they placed their hands on a bull and a ram that were then slain (Exod. 29:10-21; Lev. 8:14, 18). On the Day of Atonement, after slaying both a bull and a goat as sin offerings for the priests and the people, the high priest was “to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites—all their sins—and put them on the goat's head” (Lev 16:21). The goat was then released into the desert as a scapegoat. Individual Israelites similarly identified themselves with their fellowship offerings (Lev 3:1-2, 6-8, 12-13) and sin offerings (Lev 4:27-29, 32-33) by laying their hands on the heads of sacrificial animals. The elders of Israel placed their hands on the sin offering for the community (Lev 4:13-15), as the priest or other leader did for his sin (Lev 4:3-4, 22-24). Laying on of hands was also a symbol of consecration to ministry, as with the Levites (Nu 8:10, 12-14), and commissioning, as with Joshua (27:18-20, 22-23; Deut. 34:9). The rite also was used at the execution of a blasphemer. All the Israelites who heard the blasphemy were “to lay their hands on his head” and then “the entire assembly [was] to stone him” (Lev. 24:13-14). The Lord Jesus Christ used laying on of hands as a sign of His blessing, something He did for the little children who were brought to Him to be blessed and prayed for (Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17). Jesus also laid His hands on people when He healed them (Matt. 9:18-19, 25; Mark 5:22-24; 6:5; Luke 4:40). At His ascension, although Jesus apparently did not lay His hands on the apostles' heads, He “lifted up his hands and blessed them” (Lk 24:50). Laying on of hands continued in the apostolic church as a symbol of consecration to an office and a ministry. After seven men were chosen to care for the daily distribution of food (Acts 6:1-5), the seven were presented to the apostles, “who prayed and laid their hands on them and sent them off” (Acts 13:3). In the apostolic church the laying on of hands was involved in ordination to ministry. Paul ordained Timothy to the ministry “through the laying on of my hands” (2 Ti 1:6; see also 1 Ti 4:14) and warned him against being “hasty in the laying on of hands” (1 Ti 5:22) in ordaining others. In the apostolic church the laying on of hands symbolized the fact that those who received the Holy Spirit were united with other believers (Acts 8:12-13, 14-17; 19:1-7). This bestowal of the Holy Spirit through the laying on of hands was a power wrongly sought by Simon the sorcerer (8:18-21). Paul and undoubtedly others in the apostolic church used laying on of hands in performing miracles of healing (28:8; Mark 16:18). It may or may not have been involved in the anointing with oil, coupled with prayer, to heal the sick (James 5:14-15). Through the centuries, churches have continued the practice of laying on of hands as part of the ritual of ordination (John A Witmer - The Theological WordBook) Acts 9:13 But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; (NASB: Lockman) KJV Acts 9:13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: Lord Exodus 4:13-19; 1 Sa 16:2; 1 Ki 18:9-14; Jer 20:9,10; Ezekiel 3:14; Jonah 1:2,3; Mt 10:16 how Acts 9:1; 8:3; Acts 22:4,19,20; Acts 26:10,11; 1 Ti 1:13-15 Acts 9 Resources - Multiple Sermons and Commentaries ANANIAS HESITATES! JESUS INSISTS! But - Term of contrast. The Lord allows Ananias in a sense to "change direction" and to express his reservations and hesitation about going to see Saul whose reputation had preceded him. Spurgeon on Ananias' reservations. They were "1. Very natural. There is a promise that the leopard shall lie down with the kid, but it is not surprising that the kid should at first shrink from the monster; and so this simple-minded man was startled at the idea that he was to visit the malicious man who had sought the lives, of Christians. 2. Were such that he could tell the Lord about them; and whenever you feel any difficulty, if you can lay it before the Lord in prayer, there may be unbelief in it, but there will be no willful sin in it. 3. Unfounded. If he had thought for a minute he would have concluded that if Saul prayed he must have ceased to persecute. Do we not lose opportunities of doing good by dwelling too much upon the past characters of those to whom we are sent? Utterly hopeless people are often the most hopeful when we have faith enough to approach them. Be hopeful that He who placed this sinner in your way and you in the sinner's way has designs of love which are about to be accomplished." (The Good Man Ananias - A Lesson for Believers) Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem - Ananias had received words of warning concerning Saul prior to his arrival. Note that it was not just one or two people who had spread some gossip, but this was many who warned about Saul. Ananias had a bad reputation. Jack Andrews asks "What kind of reputation do you have as a Christian?" (Sermon) I would add even more important "What kind of character do you have?" Reputation is what others think about us. Character is what knows to be true about us! Saul's character was intrinsically bad, while Ananias' character was intrinsically good and was also of good reputation (cf Acts 22:12). Ananias, a Jewish believer, considered Saul the most dangerous man in the Middle East! "Ananias said in effect, "Lord, do You know what You are asking?" (MacArthur) Or what if once he could see would in essence "Bite the hand that fed him" to use a common idiom? Humanly speaking the logic of Ananias was correct, but it was wrong because God had performed a miracle and had given Saul a "heart transplant." (Ezek 36:26+) However, up to this point in the conversation with Jesus, Ananias had no idea that a miracle had occurred in Saul's heart and his hesitation was understandable. This would certainly have been a test of Ananias' faith. Larkin - By negative example, at this point, Ananias teaches us that reluctant Gospel messengers must not only love their enemies but also trust that the Gospel has such redemptive power that a praying converted persecutor is a persecutor no more. (Paul's Conversion and Early Ministry Acts 9:1-31) Harm (2556)(kakos related word = kakia) is a word which basically denotes a lack of something so that it is "bad" or "not as it ought to be." Kakos then speaks of lack of goodness, of a bad nature. In this context kakos means harmful, evil, injurious, pernicious. Read a description of the harm he did to the church - Acts 22:4,19,20; Acts 26:10,11. Your saints - Ananias sees believers as belonging to Jesus! Indeed, we are no longer our own because He has bought us with a price (1 Cor 6:19-20+), redeeming us with His blood. Paul later wrote that Jesus "gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession (periousios), zealous for good deeds." (Titus 2:14+) Kistemaker on saints - They are the holy ones of God, who share in his holiness because God’s Spirit dwells in them. (Baker NT Commentary-Acts) Saints (40)(hagios) in this context describes men and women set apart for God for God's purpose. Note that in the Bible a saint is not a person who is singled out by a denomination for special recognition Friberg adds that hagios is "the quality of persons or things that can be brought near or into God's presence." Hagios is the opposite of koinos which means common, profane, not consecrated. Saints is first used of those who were raised after Jesus' resurrection, Matthew recording "The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many." (Mt 27:52-53) Note the word "many" not "all" so there was a select group of saints raised after Jesus' resurrection and most commentators agree that these were individuals who had believed in Christ for salvation. So technically they would be the first believers designated as "saints" in the NT. Luke's use in this passage marks the first time after the birth of the Church that believers are called "saints" and this becomes the most common designation of believers in the remainder of the NT. Saint is used 61 times in the NT but is used only 3 more times by Luke in Acts (Acts 9:32, 41, 26:10) where "disciple" is his most common designation of believers (30x in 28v). In Acts 11:26 Luke writes "the disciples were first called Christians at Antioch." Christian is used only two other times in the NT - Acts 28:28 and 1 Pe 4:16. EXCURSUS ON SAINTS - As an aside many people feel that a "saint" is a person who has died and has been declared a saint by canonization or glorification, one who has been recognized for having an exceptional degree of holiness, sanctity, and virtue. This idea is NOT Biblical, but is an invention of men. Every genuine believer is a true saint. Saints are made holy by grace through faith and receipt of Christ's imputed righteousness (Eph 2:8-9, Ro 4:5), and then are called to live holy, set apart lives fed by the Word and empowered by the Spirit (Gal 3:3). Every believer is on the same level at the foot of the Cross! And all saints are still sinners until we are glorified. "There is no hierarchy of saints. All who belong to Christ by faith are saints, and none of us are more “saintly” than our Christian brothers and sisters. The apostle Paul, who is no more of a saint than the most obscure Christian, begins his first letter to the Corinthian church by declaring that they were “sanctified (hagiazo - set apart) in Christ Jesus and called to be saints, together with all those who in every place call upon the name of our Lord Jesus Christ” (1 Corinthians 1:2, emphasis added). In this verse, hagios is translated “saints,” “holy,” and “sanctified” in different Bible versions, leading to the unmistakable conclusion that all who have ever called upon Christ for salvation are saints, made holy by the Lord. We are all “fellow citizens with the saints and members of the household of God” (Ephesians 2:19+). We are not saints because we have been declared to be saints by a church, nor can we work our way to sainthood. Once we are saved by faith, however, we are called to certain actions befitting our calling as saints of God. “But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:15–16+). Saints are not sinless, but the lives of saints do reflect the reality of the presence of Christ in our hearts, in Whom we “live and move and have our being” (Acts 17:28+). (Saints and Sinners). The passage in 1 Cor 1:2 is especially edifying because there Paul refers to all believers as saints and then he spends the next 15 chapters in effect "scolding" them for their poor performance in the Christian life. Nevertheless, the Corinthians are "still called saints, not because they had halos over their head" but because they have been set apart by the Spirit from the world and unto Christ. This begs the question - "Are you living like a saint or an "ain't" (so to speak)?" ILLUSTRATION - H.A. Ironside witnessed one time to a nun and told her that he was a living saint. She thought he was some arrogant religious nut walking around telling people he was a saint. She believed to be a saint you had to be dead. The nun asked him how he dared call himself a saint and Dr. Ironside proceeded to tell her about the theology of true Biblical sainthood that starts right here. If you are in the family of God by faith in Jesus Christ, you are a saint. Bob
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Spurgeon comments on 1 Peter 2:24 - By His sufferings, you were cured of sin. His death not only removed from you the penalty of sin; but what is far better, it also removed from you the dread disease itself. (1 Peter 2 Commentary) They argue that since Christ bore our sicknesses, healing is in the atonement and just as our sins are forgiven completely by Christ so, too, we can claim freedom from sickness. They admitted that everyone must die, but no Christian had to die of an illness. They felt for anyone to die of sickness was to die out of the perfect will of God, for it was God's will to cure sickness as well as sin. They further argued that the only reason a person is not healed of sickness was because he did not exercise strong faith. If a man was not healed when he claimed a healing, the problem was not in the atonement but in the man's weak faith. This position was held by the late Kathryn Kuhlman and is presently held by Earnest Angley. Most Methodists, holiness pentecostals and modern day charismatics hold this view as well The simple answer to the belief that healing is in the atonement of Christ is that Isaiah 53:4 refers in context to spiritual healing and Matthew 8:16-17 refer to the earthly ministry of Christ, not his atoning work. Furthermore, Paul prayed three times for God to deliver him from some illness but was refused his request. “. . . there was given me a thorn in the flesh, a messenger of Satan to buffet me--to keep me from exalting myself! Concerning this I entreated the Lord three times that it might depart from me” (2 Cor. 12:7b-8). Lastly, Christ moved among multitudes of sick and only healed a few. Logically, if we believe that the atonement is effective or efficacious (actually works), then no Christian should ever be sick or die, for the atonement must remove sickness or be powerless. The final key, however, is understanding that healing is a sovereign act of God and He heals whom and when and where He pleases. It is also interesting to note that S. D. Gordon and A. B. Simpson, who both taught a Christian does not have to die of illness, both died of a drawn out, terminal sickness. Because they thought they could claim freedom from this sickness, they died under a sense of having had God turn His back on them, and they were disappointed with their own failure to muster enough faith to be healed. The theology that says healing is in the atonement is not only false teaching but it leads to despair and frustration for most people who hold it. Are there then faith healers today? Men who have the spiritual gift of miracles? The sign gifts passed away with the Apostles and there are no people today who can claim the power of God to heal men. There is faith healing but no faith healers. What about people who claim to be healers and people seem to get healed in their meetings? My answer to that is the Devil also has the power to heal and does heal, and so convincing are these demonstrations that many Christians are led astray, but the Bible predicts this will happen, especially towards the end of the age. “For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24). We must test all healing by the ultimate criteria of the Bible and not by visible results. (Acts 9:32-43 The Miracle Worker) Related Resource: Are We Physically Healed by Jesus' Stripes? by Cameron Buettel Charles Swindoll rightly says that the miracles will be seen again in the period preceding the end of this age, but in the intervening time between the apostolic era and the end time tribulation, they will be rare. That said, he does not exclude the possiblity that God might choose to intervene miraculously in human history, but he gives us some wise words to judge anything said to be a miracle today. I will be looking for at least four indications of authentic, miraculous work, all of which are reflected in the miracle accounts involving Peter that we just looked at. Number one: The Lord alone is glorified, never a man or a woman. If the supernatural activity exalts a person in any way, you can rest assured that it’s not of God! My advice? Get out. Get away. Any activity that doesn’t glorify God, regardless of how impressive, does God’s people no good. Number two: There is no showmanship. In the Bible, miracles rarely have a large audience, and the display of divine power is quiet, serene, dignified, and personal. None of the Old Testament prophets, none of the apostles, and not even Jesus Himself ever used miracles to impress, entertain, dazzle, or draw a crowd. Number three: Unbelievers are convinced to believe. Throughout the Scriptures, God’s miraculous activity gave people the opportunity to believe. Many responded in faith; others couldn’t deny divine activity, yet they willfully rejected Him. Regardless, miracles reveal God’s goodness and power so that those far away will approach Him. Number four: Biblical truth is validated. When God works a miracle, you don’t have to hide your Bible behind your back or defend against critics. Miracles create the opportunity to proclaim the truths of God boldly. Miracles remove doubt and then create a crisis of the will. Therefore, if someone witnesses a genuine miracle and then rejects Christ, the problem is not in the head but in the heart. (Acts - Swindoll's Living Insights New Testament Commentary). Acts 9:35 And all who lived at Lydda and Sharon saw him, and they turned to the Lord. (NASB: Lockman) KJV 9:35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord. all who lived at Lydda and Sharon Acts 4:4; 5:12-14; 6:7; 19:10,20; Ps 110:3; Isa 66:8 Sharon 1 Chr 5:16 and they turned to the Lord Acts 9:42; 11:21; 15:19; 26:18-20; Dt 4:30; Ps 22:27; Isa 31:6; Lam 3:40; Hos 12:6; 14:2; Joel 2:13; Luke 1:16,17; 2 Cor 3:16; 1 Th 1:9,10 Acts 9 Resources - Multiple Sermons and Commentaries THE EVANGELISTIC IMPACT OF AENEAS' HEALING The one miracle of physical healing gave rise to many far greater miracles of spiritual healing (salvation)! And all who lived at Lydda and Sharon saw him - Sharon is a fairly large area that stretches from Joppa to Mt. Carmel beyond Caesarea Maritima. As explained below although Lydda is the name of a specific town, the name Sharon describes more of a district, a larger area than just a town. A T Robertson agrees that this refers to "The Plain of Sharon, not a town. Thirty miles long from Joppa to Caesarea." Peter was faithful to follow the leading of the Spirit and Aeneas was obedient to Peter's commands, and the result of his living, walking "testimony" was new birth of the souls in this area. As an aside, while Luke does not state it, Peter undoubtedly preached Jesus to the population. And although Luke says "ALL" which might give the mistaken impression that everyone in this area was saved. Notice the ALL refers to ALL who saw Aeneas. Those individuals did turn to the Lord. But it is doubtful that ALL of this fairly large region actually saw Aeneas. In any event, this was clearly a large number of souls added to the Kingdom of God. Hastings Bible Dictionary (see left or coastal side of this map for plain of Sharon) - Sharon was the ancient name of the undulating Maritime Plain which extended from Mt. Carmel to some distance beyond Jaffa-perhaps to the Nahr Rûbîn and the low hills to the S. of Ramleh-where it merged in the Philistian Plain. It was admired by prophets and poets for the richness of its vegetation and the beauty of its wild flowers-‘the excellency of Sharon’ (Isaiah 35:2+ = in the Millennium), ‘the rose of Sharon’ (Song of Solomon 2:1). From the groves of oak which at one time covered a great part of its surface, especially in the north, it was also called "the forest" (Septuagint , Isaiah 33:9; Isaiah 35:2; Isaiah 65:10)...Strabo (XVI. ii. 27) says that in his time there was next to Carmel ‘a large forest’. The only part of Sharon which is alluded to in the NT is the southern end, lying around Lydda (now Lydd), where the fields and orchards were exceedingly well-watered and fertile and the population was dense. Here the presence of St. Peter in the early Apostolic Age, though his visit was only brief, as he was urgently summoned away to Joppa, is said to have given rise to a widespread spiritual movement: ‘all that dwelt at Lydda and in Sharon turned to the Lord’ (Acts 9:35). The Authorized Version renders ‘at Lydda and Sharon,’ apparently mistaking ‘Sharon’ for a town or village in the neighbourhood of Lydda. The use of the article (ton Sharona - literally "the Sharon") with the Greek and the Hebrew noun proves that a whole district-‘the level country’ is meant. Jack Andrews on they saw him (Aeneas) - His walk gave evidence to the people that God can heal, raise up, and restore the fallen. Our walk in this world should be evidence to the lost that Jesus saves. (ED: IS THAT TRUE OF YOUR WALK BELOVED?) In verse 35 the Bible tells us the result of Aeneas’ healing, the lost were saved. God is more interested in the salvation of a man’s soul more than He is in the healing of a man’s body. Our bodies will not last, but our soul is eternal....Peter’s life and witness and work touched the life of Aeneas whose life in turn touched the lives of the people of Lydda and Sharon. The people turned to the Lord. When we have a kingdom mindset we will be actively engaged in ministry (ED: EVERY BELIEVER IS IN "MINISTRY" OF SOME SORT!). We will find opportunities to serve Jesus and we will see the Lord Jesus work through us in the lives of individuals and in the lives of the multitudes. (Expository Sermons) Kistemaker notes that "Whenever we read in the New Testament about a miracle performed by either Jesus or the apostles and evangelists, we see that these miracles are designed to create and strengthen faith." (BNTC - Acts) And they turned to the Lord - They not only saw with their eyes the healed man, but they heard with their ears the Master’s message. They saw a walking miracle who said it was Jesus Christ Who had healed him. They turn to Jesus and became followers of the Messiah. John