Acts 9:32

ἐγένετο δὲ Π. διερχ.: on the formula and its frequency in Luke see Friedrich, p. 13, and above on p. 124. We have here a note of what may fairly be taken as a specimen of many similar missionary journeys, or rather journeys of progress and inspection, mentioned here perhaps more in detail because of the development which followed upon it, cf. with chap. 10. New congregations had been formed, and just as Peter and John had gone down to Samaria to the Christians converted by Philip, so it became necessary that the congregations which had grown up in many towns (Acts 8:14; Acts 8:25; Acts 8:40) should be visited and kept in touch with the centre at Jerusalem (see Ramsay, St. Paul, pp. 41, 42; Felten and Plumptre, in loco). διερχ. διὰ πάντων, see note on Acts 13:6, and for the construction Luke 9:6; Luke 11:24. κατελθεῖν, i.e., probably from Jerusalem, cf. Acts 8:5; Luke 4:31 devenire, cf. Plummer's note on Luke 4:31. On the frequent use of διέρχομαι and κατέρχομαι in Luke, see Friedrich, p. 7. διὰ πάντων, sc., ἁγίων, so Meyer-Wendt, Weiss, Bengel, Alford, Hackett, De Wette, Holtzmann; cf. for similar construction 2 Corinthians 1:16, and cf. Acts 20:25; Romans 15:28, or it may mean “through all parts,” R.V., so Belser, Beiträge, p. 58 (see critical notes). Hort seems to take it of the whole land (Ecclesia, p. 56). ἁγίους, see on Acts 9:13. Λύδδαν, Hebrew לד, Lod, perpetuated in the modern Ludd; on the word see critical notes, cf. 1 Chronicles 8:2; Ezra 2:23; Nehemiah 7:37; Nehemiah 11:35 1Ma 11:34; “a village not less than a city” Jos., Ant., xx., 6, 2; three hours from Joppa in the plain of Sharon: its frontier position often involved it in battle, and rendered it a subject of treaty between Jews and Syrians, and Jews and Romans. At this period not only Jerusalem but Joppa and Lydda were centres of Jewish national feeling, and were singled out by Cestius Gallus as the centres of the national revolt. On its importance as a place of refuge and a seat of learning after the destruction of Jerusalem, see Hamburger, Real-Encyclopädie des Judentums, i., 5, p. 721; Edersheim, History of the Jewish People, pp. 155, 215, 479, 512, and also Jewish Social Life, pp. 75 78; G. A. Smith, Hist. Geog. of the Holy Land, pp. 141, 160 (and his interesting remarks on the connection of St. George of England with Lydda); Schürer, Jewish People, div. ii., vol. i., p. 159, E.T. As the place lay on the route from Azotus to Cæsarea the planting or at any rate the strengthening of its Christianity may be referred to Philip the Evangelist, Acts 8:40. But on the other hand the close proximity to Jerusalem, within an easy day's journey, may induce us to believe that Lydda had its congregation of “saints” almost from the first, Edersheim, Jewish Social Life, p. 75. On the curious Talmudical notices with reference to our Lord and the Virgin Mother, e.g., that He was condemned at Lydda, see Edersheim, u. s., p. 76. Such passages perhaps indicate a close connection between Lydda and the founding of Christianity.