Expositor's Greek Testament (Nicoll)

Acts 9:43

ἐγένετο δὲ, see on Acts 9:37, Plummer, St. Luke, p. 45, on the use of ἐγένετο. The phrase also marks (as often in Luke) a transition to the following narrative (Nösgen). ἡμέρας ἱκανὰς, see on Acts 8:11, and Acts 27:7. Kennedy speaks of the adjective as used in the vernacular sense of “long,” “many,” Aristoph., Pax., 354. βυρσεῖ, in classics βυρσοδέψης : it is difficult to suppose that the common estimate of the work of a tanner amongst the Jews as unclean, on account of their constant contact with dead animals, has here no significance. At least the mention of the trade seems to show that St. Peter was already in a state of mind which would fit him for the further revelation of the next chapter, and for the instructions to go and baptise the Gentile Cornelius. On the detestation in which this trade was held by the Jews, see Wetstein, in loco; Edersheim, Jewish Social Life, p. 158; cf. Mishna, Khethuboth, vii., 10. It does not in any way militate against the historical character of the narrative, as Overbeck maintains, to admit that the description is meant to introduce the “universalism” of the following incident. Both Chrysostom and Theophylact (so too Erasmus) dwell upon this incident in St. Peter's life as illustrating his unassuming conduct. Ἰόππῃ, see on Acts 9:36. Heb. יָפוֹ, “beauty,” Jaffa; see for references Joshua 19:46; 2 Chronicles 2:16; Jonah 1:3; Ezra 3:7; the port of Jerusalem from the days of Solomon (from which it was distant some thirty-five miles), situated on a hill so high that people affirmed, as Strabo mentions, that the capital was visible from its summit. It was comparatively (Schürer) the best harbour on the coast of Palestine (although Josephus, B. J., iii., 9, correctly describes it as dangerous), and in this lay its chief importance. The Maccabees were well aware of this, and it is of Simon that the historian writes: “With all his glory he took Joppa for an haven, and made an entrance to the isles of the sea” 1Ma 14:5 (about 144 B.C.). The Judaising of the city was the natural result of the Maccabean occupation, although the Syrians twice retook Joppa, and twice Hyrcanus regained it for the Jews. Taken by Pompey B.C. 63, restored to the Jews by Cæsar 47, Jos., Ant., xiv., 4, 4; B. J., i., 7, 7, and Ant., xiv., 10, 6, and at length added to the kingdom of Herod the Great, Ant., xv., 7, 3; B. J., i., 20, 3, Joppa remained Jewish, imbued with all the fanatic patriotism of the mother-city, and in the fierce revolt of 66 A.D. Joppa still remained alone in her undivided allegiance to Judaism, and against Joppa the first assault of Cestius Gallus was directed. On the Joppa which St. Peter entered, Acts 10, and its contrast to the neighbouring Cæsarea, see Acts 8:40 and G. A. Smith, Hist. Geog., p. 136 ff.; see also Schürer, Jewish People, div. ii., vol. i., p. 79 ff. E.T.; Hamburger, Real-Encyclopädie des Judentums, i., 4, 601; B.D. 2, “Joppa”.

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Expositor's Greek Testament (Nicoll)

Acts 9:43

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