Bibelkommentare

Peter returns to Jerusalem, and is accused of having associated with the Gentiles, Romans 8:1-3. He defends himself by relating at large the whole business concerning Cornelius, Romans 8:4-17. His defense is accepted, and the whole Church glorifies God for having granted unto the Gentiles repentance unto life, Romans 8:18. An account of the proceedings of those who were scattered abroad by the persecution that was raised about Stephen; and how they had spread the Gospel among the circumcision, in Phoenice, Cyprus, and Antioch, Romans 8:19-21. The Church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, Romans 8:22, Romans 8:23. His character, Romans 8:24. He goes to Tarsus to seek Saul, whom he brings to Antioch, where the disciples are first called Christians, Romans 8:25, Romans 8:26. Certain prophets foretell the dearth which afterwards took place in the reign of the Emperor Claudias, Romans 8:27, Romans 8:28. The disciples send relief to their poor brethren to Judea, by the hands of Barnabas and Saul, Romans 8:29, Romans 8:30.

And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.

Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter's supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ's vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.

Thou wentest in to men uncircumcised - In a Jew, this was no small offense; and, as they did not know the reason of St. Peter's conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezae, which it will be well to notice. The second verse of the chapter begins thus: -

Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem), and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, etc.

But Peter rehearsed the matter from the beginning, and expounded it by order - Εξετιθετο αυτοις καθεξης. This is the very style of St. Luke; see his Gospel, Luke 1:3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.

These six brethren - Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.

Thou and all thy house shall be saved - This is an additional circumstance: before, it was said, Acts 10:6, Peter shall tell thee what thou oughtest to do; and, in Acts 10:33, who, when he cometh, shall speak unto thee. But, in Peter's relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation.

Ye shall be baptized with the Holy Ghost - These words are very remarkable. The words of our Lord, as quoted Acts 1:5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfillment of our Lord's promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost - not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians - to all that believe on Christ as dying for their sins, and rising for their justification.