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The verse literally translates to "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus". [2] David Scholer, New Testament scholar at Fuller Theological Seminary, believes that the passage is "the fundamental Pauline theological basis for the inclusion of women and men as equal and mutual partners in all of the ministries of the church."
Chrysostom: " It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples go not into the way of the Gentiles, and yet ...
Glossa Ordinaria: "The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them." [3]
Cornelius a Lapide notes that the first precept of Christ is to only go to the Jews, and not the Gentiles or Samaritans. [2] Saint Jerome and Robert Witham both state that this restriction does not contradict the verse in Matthew 28:19, "Go, teach all nations", since this was said to them after the resurrection.
This part records Peter's last evangelistic speech in the book of Acts, comparable to those he spoke in Jerusalem, with the specific burden that God shows no 'partiality' (no preferential treatment between Jew and Gentile) and that people 'in every nation' can be acceptable before God (verse 35; cf. Romans 2:10-11, with the same word) as a ...
[63] In the context, "the children" seem to be Jews and "the dogs" Gentiles. [citation needed] She is identified as "a Greek, a Syrophoenician by race". [64] The point is not that she is a woman, but that she is not Jewish, but a Gentile. "Dogs" was epithet of the day for Gentiles, and Jesus appears to be on the side of Jewish contempt for ...
The Council of Jerusalem is generally dated to 48 AD, roughly 15 to 25 years after the crucifixion of Jesus, between 26 and 36 AD. Acts 15 and Galatians 2 both suggest that the meeting was called to debate whether male Gentiles who were converting to become followers of Jesus were required to become circumcised; the rite of circumcision was considered execrable and repulsive during the period ...
The Tosaphist Rabbeinu Tam wrote that Peter was "a devout and learned Jew who dedicated his life to guiding gentiles along the proper path". [citation needed] Rabbeinu Tam also taught that Peter was the author of the Shabbat and feast-day [4] prayer Nishmat, and this was a popularly held belief through the Middle Ages.
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