In doing so, Peter was following his Lord’s example in the healing of Jairus’ daughter (see on Mark 5:39, 40), which he had witnessed. There was the noise of great mourning (Acts 9:39) in the chamber where the body of Dorcas lay. Peter felt the need for silence, in which he could commune with God. Compare Elijah’s method with the widow’s child (1 Kings 17:17-23), and Elisha’s procedure at the raising of the Shunammite’s son 2 Kings 4:33. Note also how God’s servants avoid ostentatious display of power.

 Peter kneels down and engages in earnest prayer, realizing that only divine power can accomplish the desired miracle. Prayer again proves to be the channel through which the early church obtains power (cf. on chs. 1:14, 24; 6:4, 6; 8:15; 9:11; 10:2; etc.). The humble, devout, earnest nature of Peter is clearly revealed in this incident (cf. on ch. 3:1).

After he had prayed and received the inner assurance that his prayer was heard. He realizes his utter dependence on supernatural power, but when assured of its operation he does not hesitate to act.

This leaves no room for doubt concerning the nature of the subsequent miracle.

 Dorcas was dead (see on v. 37). Peter turned to her lifeless body.

The very brevity of his command shows his unfaltering belief that his prayer would be positively answered.

 Gr. anakathizō, “to sit up,” is employed by medical writers to describe a patient’s sitting up in bed, and by Luke in his Gospel (ch. 7:15). The brief description of Dorcas’ restoration is extraordinarily vivid. There is the opening of the eyes, as after sleep; the unexpected sight of Peter, who was probably unknown to her; and the dramatic sitting up of one who had been dead. Such details accord well with Luke’s medical interests.