Acts 15 21

Acts 15:21 kjv

For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Acts 15:21 nkjv

For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath."

Acts 15:21 niv

For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath."

Acts 15:21 esv

For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues."

Acts 15:21 nlt

For these laws of Moses have been preached in Jewish synagogues in every city on every Sabbath for many generations."

Acts 15 verses

Acts 15 21 Meaning

Acts 15:21 explains a key rationale behind the Jerusalem Council's decision to issue only a few, specific requirements for Gentile believers, rather than imposing the full Mosaic Law. James' statement underscores the widespread, continuous, and accessible nature of the Mosaic Law through its regular reading in synagogues across every city. This implied that Jewish believers, already thoroughly familiar with these teachings, held certain deeply ingrained sensitivities regarding practices offensive to their faith. The council's decision to require Gentile converts to abstain from things like idolatry, sexual immorality, and certain dietary regulations was not to burden them with the full Law for salvation, but to facilitate unity and fellowship between Jewish and Gentile believers by addressing commonly understood Jewish objections to Gentile customs, which were constantly reinforced by the synagogue readings.

Acts 15 21 Context

Acts chapter 15 records the pivotal Jerusalem Council, convened to address a significant theological and practical dispute: whether Gentile converts to Christianity needed to be circumcised and adhere to the full Mosaic Law to be saved. This conflict arose because some believers from the Pharisaic party insisted that adherence to the Law, particularly circumcision, was necessary for salvation (Acts 15:1, 5).

Peter delivered a powerful testimony about God giving the Holy Spirit to Gentiles without circumcision, purifying their hearts by faith (Acts 15:7-11). Barnabas and Paul then recounted their experiences among the Gentiles, testifying to God working signs and wonders among them (Acts 15:12).

It is against this backdrop that James, as the recognized leader of the Jerusalem church, offers his judgment. Acts 15:21 serves as a key reason for his proposed compromise. His argument is essentially pragmatic: "Because the Law of Moses is already so widely and continuously read in every synagogue throughout the diaspora, Jewish believers (and by extension, Jews in general) are deeply steeped in its teachings and sensitivities. To maintain fellowship and not create unnecessary offense, particularly concerning practices widely known through these regular readings, it's wise to ask Gentile converts to abstain from only a few critical things." The verse implies that everyone already knows what "Moses" means because of its pervasive presence. This leads to James' proposed decrees (Acts 15:19-20), which become the core of the letter sent to the Gentile churches (Acts 15:28-29). The overall purpose was to facilitate the unity and expansion of the nascent church by wisely navigating cultural and religious sensitivities without compromising the doctrine of salvation by grace through faith.

Acts 15 21 Word analysis

• For (γὰρ - gar): This Greek conjunction introduces a reason or explanation for the preceding statement (James' judgment not to trouble the Gentiles, Acts 15:19-20). It signals that what follows is the underlying rationale.
• Moses (Μωϋσῆς - Moysēs): Here refers not merely to the person Moses, but more importantly to the Law given through him—the Pentateuch, the first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), which contained God's laws, commands, and covenants for Israel.
• has had (ἔχων - echōn): Present participle of "to have," implying a continuous and ongoing possession or state. Moses continues to have those who proclaim him.
• throughout (ἀπὸ - apo): From, indicating origin or starting point.
• many generations (γενεῶν ἀρχαίων - geneōn archaiōn): Literally "ancient generations." This phrase emphasizes the deep historical roots and long-standing tradition of Mosaic Law and its proclamation. It signifies its enduring presence and influence.
• those who proclaim him (τοὺς κηρύσσοντος αὐτὸν - tous kēryssontas auton): "Proclaim" (κηρύσσω - kēryssō) means to preach, proclaim, or publicly declare, often with authority. It indicates an active, vocal dissemination of Moses' Law, not just silent study. This refers to the teachers, rabbis, and leaders in synagogues who expounded the Law.
• in every city (κατὰ πόλιν - kata polin): "According to every city." This phrase underscores the pervasive geographical reach of Jewish communities and their synagogues throughout the Roman Empire and beyond, signifying that the Mosaic Law was not confined to Jerusalem but was globally accessible and influential.
• being read (ἀναγινωσκόμενος - anaginōskomenos): Present passive participle of "to read," indicating an ongoing action. The Law was, and continued to be, systematically read. This passive voice highlights that the Law itself was the object of this widespread action.
• in the synagogues (ἐν ταῖς συναγωγαῖς - en tais synagōgais): The "synagogue" (συναγωγή - synagōgē) was the central institution for Jewish communal life, worship, and education in the diaspora, where the Torah was regularly read and taught. This confirms the location where the Law's teachings were constantly heard.
• every Sabbath (κατὰ πᾶν σάββατον - kata pan sabbaton): "According to every Sabbath." This emphasizes the regularity and consistency of the reading. It was a weekly practice, ensuring that the Jewish community, and anyone present, was continually exposed to the Mosaic Law.

• "Moses has had... in every city": This phrase highlights the vast, unbroken chain of instruction in the Law across the Jewish world, establishing its widely recognized authority and widespread familiarity. It acknowledges the existing infrastructure for the transmission of Jewish tradition.
• "those who proclaim him... being read": This pairing illustrates the dual nature of how the Law was disseminated: through active teaching/preaching by authorized individuals and through the public, ritual reading of the text itself. Both aspects ensured deep saturation within the Jewish populace.
• "in the synagogues every Sabbath": This emphasizes the institutionalized and systematic nature of this instruction. The synagogue was the dedicated space, and the Sabbath was the fixed time, ensuring maximum exposure to the Law for all Jewish communities week after week. It represents a continuous, accessible platform.
• Overall phrase implication: James' point is that the Law is already universally known and heard by Jews. Thus, Gentiles, to coexist peaceably and facilitate mission among Jews, should make a few concessions regarding common Jewish sensibilities that are continually reinforced by this widespread Law reading, without needing to become fully proselytized.

Acts 15 21 Bonus section

• Basis for restrictions: This verse reveals that the prohibitions issued by the Jerusalem Council (Acts 15:20, 29) were not arbitrary new laws, nor were they comprehensive summaries of all Mosaic Law. Instead, they focused on practices deeply repugnant to Jewish identity, often tied to idolatry, which were widely known due to the synagogue readings. These were not matters of salvation, but of avoiding a "stumbling block" (Rom 14:13) and fostering "unity of the Spirit in the bond of peace" (Eph 4:3).
• Strategic Compromise: James' statement highlights the strategic and diplomatic approach of the early church leaders. They understood that strict adherence to every aspect of the Mosaic Law for Gentiles would alienate potential converts and contradict the Gospel of grace. However, complete disregard for Jewish sensitivities could create schisms within the church and hinder evangelism to the Jewish community. The solution was a limited set of ethical guidelines that recognized the long-standing familiarity of Jews with Mosaic principles, creating common ground for fellowship.
• Role of Synagogues: The verse implicitly confirms the critical role of synagogues in the broader Jewish world. They served not just as places of worship but as educational centers, repositories of Jewish tradition, and foundational structures through which the "word of Moses" was maintained and disseminated. This makes the point about "every city" and "every Sabbath" particularly potent.
• Pre-evangelism/Shared Ethics: The pervasive reading of Moses provided a moral and ethical framework that many Gentiles who attended synagogues (God-fearers, proselytes) would already have some familiarity with. These prohibitions would therefore not be entirely foreign or unexpected to those with some exposure to Judaism, making them understandable guidelines for their new faith journey alongside Jewish believers.

Acts 15 21 Commentary

Acts 15:21 is James' concise rationale for his judgment, presenting a pragmatic rather than a purely theological reason for the recommended abstentions for Gentile converts. He implicitly states that because the Mosaic Law, through Moses, has been so deeply ingrained and perpetually read in synagogues across every city for generations, its principles and prohibitions are not only universally known to Jews but form the very bedrock of their understanding of righteousness and community. This continuous exposure means that certain practices—specifically idolatry, sexual immorality, consuming blood, and strangled animals (mentioned in Acts 15:20, 29)—are profoundly offensive to Jewish sensibilities. These particular items were easily recognized across the spectrum of Jewish believers as significant, even outside the complete ceremonial demands of the Law. Therefore, by asking Gentile believers to refrain from these few specific things, the council was not imposing a legalistic burden for salvation (which was already settled by grace through faith) but rather seeking to create an environment where Jewish and Gentile Christians could truly share fellowship, avoid cultural clashes, and participate together in the early church's mission without unnecessary offense or hindrance. It demonstrated wisdom and humility for the sake of the Gospel's unified spread, respecting the deeply rooted conscience of their Jewish brethren.