Who was Dorcas in the Bible?

A disciple at Joppa, who made clothes for the poor and was "full of good works." She was raised to life by Peter. Acts 9:36-41. She was also named DORCAS, which is the Greek form of the Syriac Tabitha.

While Peter is yet at Lydda he is called to Joppa. This town, now called Jaffa, was, and is the most important seaport of Judea. It is situated on a sandy promontory jutting out into the Mediterranean, south of Caesarea, and about thirty miles from Jerusalem. The occasion of Peter's call was the death of Dorcas. She was a remarkable woman, "full of good works, and alms-deeds which she did." Here was a practical saint, if you like. As a result she was deeply beloved of the saints, who greatly mourned her loss. On his arrival Peter got the fullest testimony as to the ways of Dorcas, whose name meant "Gazelle," both in the Greek, and in the Syro-Chaldaic form, Tabitha. Whether the weeping widows and others at Joppa expected what took place, we are not told, but God had His purpose in the event. Putting all forth, Peter first entreats the Lord in prayer, and then "turning to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive."

In this miracle, for such it was, God doubtless desired to attest outside Jerusalem the power of the Name of Jesus. Beyond this it gave our apostle, as a vessel of God, both in the eyes of the saints, and of the world, a place that was, at the moment, called for. Added to this, one sees the grace of the Lord in stepping in to comfort those that mourn, in a manner unlooked for, and unknown in that day, save at His own blessed hand, while treading the earth. The effect without was great — "and it was known throughout all Joppa; and many believed in the Lord" (Acts 9:42). A great awakening took place evidently, so much so that "Peter tarried many days in Joppa, with one Simon a tanner" (Acts 9:43). From this interesting scene, however, he is soon called to one of wider and outstanding importance, as we shall see in our next chapter.

Nine miles farther on, and lying on the sea-coast, was Joppa, now Jaffa, the seaport of Jerusalem in old days (2 Chron.2:16), the seaport for her still. Here dwelt a certain disciple named Tabitha, an Aramaic word signifying a gazelle, the Greek equivalent of which is Dorcas. She had been a woman active in good works and alms-deeds, spending time, strength, and substance in making garments for the poor. But death had claimed her: her active life was apparently over. A calamity had befallen the recipients of her charity. Weeping and wailing now occupied them; but neither the one nor the other, nor both together, could induce the iron hand of death to relax its grasp. The chamber of death might resound with lamentations - the dead one heard them not. Death heeded them not; nothing short of the intervention of Divine power could restore Tabitha to life. But to none save Apostles do we read of such power having been by the Lord entrusted (Matt. 10:8). No such power was given to the Seventy (Luke 10), nor does the Lord in Mark 16 endow disciples with it. Christians, then, in Joppa could not raise the dead. Who on earth could?

Peter's visit to Lydda had become well known, and his presence there seemed timely. So to him they turned, sending two men to ask him to visit them without delay. He went with the messengers. Entering the chamber of death, and now alone with the corpse and with God (for he put out all the widows present, who were showing him the garments Dorcas had made), he fell on his knees in prayer. The Lord could command the dead to rise: He did so at Nain. Peter owned he had no such inherent power. Like Elijah (1 Kings 17:22), and like Elisha (2 Kings 4:33), however, he prayed, and restoration to life was the result. "Tabitha, arise," were his words. Tabitha opened her eyes and sat up. Life and power had returned to the body; and the Apostle had the joy of presenting her alive to the weeping widows and sorrowing disciples. Peter's next stage was to land him at Cæsarea.

From Lydda Peter was summoned to the port of Joppa. An excellent Christian woman in the assembly there, by name in Hebrew Tabitha and in Greek Dorcas, famous for good works and alms-deeds, fell sick and died. Instead of burying her promptly, the disciples sent two of their number to Peter desiring him to come without delay, the body being meanwhile washed and laid in an upper room. Clearly they expected resurrection for her, and yet nothing of the kind had up to that moment been witnessed since the day of Pentecost. Many of God's poor saints, like Stephen, had been done to death, but in no single instance had any been raised again. But there is potency in the name of Jesus even in the presence of the last dread enemy, as Peter's visit to Joppa soon proved. The many widows whom Dorcas had befriended showed the apostle with weeping the coats and garments she had made for them. Hers was practical Christianity indeed, such as James 1:27 inculcates for us all.

Peter, however, put all these aside and kneeled down and prayed. He had no power of his own. Only his Master and Lord could speak of Himself as "the Resurrection and the Life." Rising from prayer, Peter said to the body, "Tabitha, arise." Her eyes opened, she sat up, took Peter's hand, and presently was shown to her rejoicing fellow saints, as alive again from the dead. Some have found difficulty in the fact that the apostle did not on this occasion bring in the name of Lord Jesus, as in Acts 3:6; Acts 9:34, and some ancient manuscripts have positively intruded into them the words "in the name of our Lord Jesus Christ." But the difficulty is imaginary, not real. Peter's prayer is sufficient indication as to whom he depended upon for the performance of so mighty a deed. Remarkably, the spiritual results of this, Peter's greatest miracle, were not nearly so considerable as in the case of Eneas. Then "all" turned to the Lord; at Joppa "many" believed in the Lord! In this we see divine sovereignty "The wind blows where it lists" (John 3:8). We note the varied operations of the Spirit of God, but we are not always able to comprehend them. Peter "tarried many days in Joppa with one Simon, a tanner." How would such lodgings suit his professed successors?

'Now, in Joppa there was a certain disciple named Tabitha, which, being interpreted is called Dorcas (Gazelle). She was full of good works and alms-deeds which she did. And it came to pass in those days that she fell sick and died: and, having washed, they laid her in an upper1 room. And as Lydda was near to Joppa, the disciples hearing that Peter was there sent two men unto him, beseeching, Delay2 not to come on to us. And Peter rose up and went with them, whom, on his arrival, they brought up into the upper room; and all the widows stood by him weeping and showing the coats and cloaks which Dorcas used to make while she was with them. But Peter, putting them all forth and kneeling down, prayed, and, turning unto the body, he said, Tabitha, arise. And she opened her eyes, and seeing Peter, she sat up. And, giving her a hand, he raised her up, and calling the saints and the widows, he presented her alive. And it became known throughout the whole of Joppa, and many believed on the Lord; and it came to pass that he remained many days in Joppa with one Simon a tanner' (vers. 36-43). {1 Lachmann, following ACE (and many cursives), reads 'the', but the best and most ancient copies confirm the common reading with all other editors. 2 The ancient copies give the entreaty more graphically than the Text. Rec.}

Will it be believed that a professed and not unlearned translator of the New Testament dared thus to render the opening verse: 'Moreover, there was among the disciples at Joppa a woman named Tabitha, who was always doing good works and giving alms'? I cite from Gilbert Wakefield's second edition ii. 27, though I cannot say (not having its predecessor) whether this is one of its alleged 'improvements' or a mere reproduction of the first. It is the note (on page 375) which is so offensive: — 'I have left out the impertinent explanation in this verse, because, even if no interpolation it must be either ridiculous or unintelligible in a translation.' It is the more shameless from one who allows himself no such audacity in his rendering (as among many like passages) of John 1:38, 41, 42, with all three of which he deals fairly. Now what is the fact in our case? It is the true Aramaic form of that time and country; so Gamaliel's maid was called; and Josephus (B.J. iv. iii. 5) gives as Luke does the same corresponding Greek name to the mother of a certain truculent John, as the English reader can see in Dr. Traill's Tr. ii. 64. The Hebrew word that answers to it means 'beauty'; but it is commonly used of a 'gazelle', 'hart', or 'roe', as in Deut.; 2 Sam.; Song of Solomon. So in our own tongue men and women are called Buck, Doe, Roe, Stag, and the like. In Lucret. iv. 1154 it occurs as a term of endearment. Where is the 'impertinence' of such an explanation? Only in the empty, presumptuous, and profane mind of Mr. Wakefield. I take the trouble of refuting it, as a caution to the misinformed not to be imposed on by the unconscious impiety of such as believe not the inspired character of Holy Writ. Whenever they assail that word, it would be easy to expose their self-sufficient folly.

Tabitha, or Dorcas, then, is described as a disciple at Joppa, who was a doer of the word and not a hearer only; for her pure and undefiled service before her God and Father was to remember the widows in their affliction, keeping herself unspotted from the world. $he was as full of good works and alms-deeds as of faith. In those days then she sickened and died. Now if washed in the usual way, she was laid in an upper room, a suitable place to await the arrival of the apostle. For it seems not obscurely implied that the disciples looked for more than consolation in sending messengers for the apostle just at that moment and admitting of no delay;1 as he on his part promptly met their entreaty. As usual the scene is livingly before us, though it is with Peter for the central figure, not Paul of whom Luke was the cherished companion. But what mattered this or that if the Spirit inspired him to give us the truth to Christ's praise? He certainly had it all before Him as it was, though Luke was not there: and no jealousy for his leader tarnished one word of Luke's narrative. There they were in the upper chamber, and all the widows stood by Peter, not in tears only but displaying the work of Dorcas' loving hands, the clothes inner and outer which she used to make while she was with them. {1 The marginal reading (ver. 38) of the Authorized Version ('be grieved') is in no way suitable as a rendering here, though habitually used in classical authors for the hesitation of shame, pity, or alarm. They were led to retain it in the margin through their respect for Tyndale, followed by Cranmer. The Geneva V. discarded it rightly. The Rhemites give 'Be not loth', though Wiclif had translated correctly, as they adhered servilely to the Vulgate. Num. 22:16; Judges. 18:9 are unquestionable precedents in the LXX., and so Josephus, Ant. ii. 7.}

But Peter had not come for condolence only or chiefly, but for the glory of God that Jesus the Son of God might be glorified in her who was gone. So, putting them all out and kneeling down, he prayed. He sought not to display the great work about to be done; he sought the Lord only, and with that grave reverence which became one who walked in presence of the Unseen Who alone could avail. Here again how vividly graphic is the recital! yet no eye of man was on Peter and the body of the disciple. He Who wrought in power through one servant has told us it through another. Some of old in east and west and south have ventured to add 'In the name of [our Lord] Jesus Christ'.2 If they meant honour, they were guilty of a heinous wrong. 'Add thou not unto His words.' The inspiring Spirit has given us the truth perfectly. Enough to know that Peter knelt down and prayed, and turning to the body, said, Tabitha, arise. Spoil not the word of God, O man, unworthy of the name of a believer, unworthy of the task of a translator, or of an expositor, by thy unhallowed glosses. His prayer proved to Whom He looked and on Whom He leaned; but we may not take from His words in Acts 3:6, nor add to them in Acts 9:40, nor assimilate either one or other to Acts 9:34. Let us be assured that each is as God wrote it, and therefore as each should be: our place is to receive humbly, believe confidingly, and enjoy to the uttermost. {2 So in the Thebaic, Armenian, Philox. Syriac; Cyprian, et al.}

The power of the Lord was there, according to His servant's prayer, not to heal as before, but to raise the dead. 'And she opened her eyes; and seeing Peter, sat up. And, giving her a hand, he raised her up; and calling the saints [who had the deepest and least interested feeling] and the widows, he presented her alive. And it became known throughout the whole of Joppa.'

Yet it is to be remarked that the moral or spiritual effect is not to be measured by the comparative character or measure of the power displayed. When the paralysed Æneas was healed, all who inhabited Lydda turned to the Lord; when the far greater wonder was wrought of raising up the deceased Dorcas in Joppa, no such wide or large effect followed, but 'many believed on the Lord'; a blessed result for these souls, and to His glory assuredly, but, as far as we may gather from scripture, by no means so comprehensive now as then. After all it is the word which is the true and right means of conversion to Him, whatever may be the means used to draw attention to His word. For His grace is sovereign, and refuses the plausible reasoning of men.

The details are interesting and encouraging. “This woman was full of good works and alms-deeds.” So great were her activities that Tabitha got a nickname—Dorcas. This means a doe or a roe. These graceful animals are very fleet of foot so one can imagine Tabitha constantly and swiftly moving about on her errands of mercy.

She sickened and died. The disciples were so bereaved that they sent two men to Lydda where the Apostle Peter was, asking him to come without delay.

The "almsdeeds" of Dorcas are recorded as well as her good works; and from the usage of the word (see Matt. 6:1-2, 34; Luke 11:41, 12:33; Acts 3:2-3, 10; Acts 10:2, 4) there is no reason to doubt that these consisted in the ministration of money or food to those that were in need. The apostle, writing to Timothy, says, "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate" (there is no foundation whatever for the marginal rendering — "sociable"); "laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal" (rather, on that which is really) "life." (1 Tim. 6:17-19.) Dorcas was thus in the spirit of this exhortation. She was rich in good works, and she was ready to distribute, willing to communicate of her substance; for she had learned "the grace of our Lord Jesus Christ, that though He was rich, yet for our sakes He became poor, that we through His poverty might be rich" (2 Cor. 8:9); and by that same grace she had become His representative in the world. She was a giver, because God, who had brought her to Himself, was a Giver. Knowing therefore that she was not her own, and that whatever she possessed she held only as a steward for Him, to whom she belonged, she placed both herself and her substance at His disposal, and served with both according to His will.

The objects of her charity or ministry are distinctly specified. When Peter had arrived, and had been introduced into the chamber of death, we read that "all the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them." It is noteworthy also that these widows are distinguished from the saints. (v. 41.) There may be a reason for this — not to imply that none of these were saints, but rather, as we judge, to show that she laboured for widows as a class, and perhaps, too, in the spirit of the apostolic exhortation, "As we have therefore opportunity, let us do good unto all, especially unto them who are of the household of faith." (Gal. 6:10.) It may then be concluded that her charitable activities were not solely expended upon believing widows; but, as one who knew the heart and mind of God, she sought to minister to need wherever it might exist, while owning the special claims of the household of faith. Every reader of the Old Testament must have been struck with the constant expression of God's care for the widow and the fatherless (and the two classes must often be found in combination), and James gives a voice to this for us when he says, "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (James 1:27.) Paul likewise has given special instructions concerning these two classes. (1 Tim. 5.)

It is thus clear that Dorcas had the mind of God in the special work to which she was devoted. And indeed what service could be more blessed than to clothe the naked and feed the hungry? The Lord Himself, in the judgment of the living nations, when He shall sit on the throne of His glory, specifies these things services rendered to Himself in the person of His "brethren." He says, "I was an hungred, and ye gave me meat … naked, and ye clothed me." (Matt. 25:35-36.) This, as He explains, done unto one of the least of His brethren, was done to Himself. How unspeakable then the privilege to feed and clothe Christ in the person of one of His members. It is what He has done for us; for the apostle says, "For in this (our tabernacle-house) we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked" (that is, without Christ). (2 Cor. 5:2-3.) To clothe the naked and to feed the hungry — and He Himself is our food (John 6) — is consequently to act in His own spirit — the existence of the need drawing forth the affections of Christ from the hearts of His people.

Now see him put out of the death chamber all the widows, kneel down and pray and turn to the dead body, and say, “Tabitha arise.” Her eyes open on the world once more and she arises. Peter calls in the widows and presents Tabitha alive to their great joy and delight.

We think it is strikingly remarkable that God thought it well to call back Tabitha to earth, in response to the widows’ tears and the Apostle’s prayer, to continue her good work a little longer.

May this not be a great encouragement to Christian women everywhere? It was not mere philanthropy on the part of Dorcas, but a heart full of divine love for the Lord that caused her to become active and practical in meeting needs around her.

Later in Acts 9 we find Peter who, having healed paralysed Aeneas, receives a distress call from Joppa where a faithful and devoted sister, Dorcas, had been taken ill and died. Peter is the instrument to restore her to life. But before doing so, Peter does three significant things: he sends everyone out, he kneels down, and he prays. He sends them out because he wants no fame or publicity; he kneels down because this is the expression of subjection to, and dependence on, the Lord (a most suitable physical posture for prayer);[3] and he prays because he is about to perform a most remarkable miracle, and yet is conscious of, and happy to express, his dependence on the Lord in doing so.

Peter is then called to Joppa because of the death of a godly sister, Tabitha (or Dorcas), whose good works had been a precious testimony to all who knew her. How many have been greatly blessed through the godly in Israel in the past, and yet that godliness was dying out of the nation because of their rejection of Christ. The sorrow of this is portrayed by the weeping widows.

Peter puts them all out, for her revival is to be solely God's work, not that of concerted effort by numbers, just as Israel's revival will be virtually life from the dead, a miracle of God. Kneeling, Peter prays, utterly dependent on the grace and power of God, then calmly tells Tabitha to arise. It is a striking picture of how godliness in Israel will be wonderfully revived in a coming day. Because of this many turned in faith to the Lord Jesus.