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Acts 21

And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:

And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.

And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.

And when we had taken our leave one of another, we took ship; and they returned home again.

And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.

And the same man had four daughters, virgins, which did prophesy.

And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.

And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.

Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

And when he would not be persuaded, we ceased, saying, The will of the Lord be done.

And after those days we took up our carriages, and went up to Jerusalem.

There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.

And when we were come to Jerusalem, the brethren received us gladly.

And the day following Paul went in with us unto James; and all the elders were present.

And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

What is it therefore? the multitude must needs come together: for they will hear that thou art come.

Do therefore this that we say to thee: We have four men which have a vow on them;

Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purifcation, until that an offering should be offered for every one of them.

And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,

Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.

And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.

Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.

And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.

And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.

For the multitude of the people followed after, crying, Away with him.

And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?

Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?

But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.

And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

What does Acts 21:25 mean?

Explanation

Acts 21:25 refers to the resolution of a significant controversy in the early Christian Church regarding the expectations and behaviors required of non-Jewish (Gentile) believers in Jesus.

The verse itself outlines the only necessary abstentions for Gentile believers, which include avoiding food sacrificed to idols, blood, meat from animals that have been strangled, and sexual immorality.

This is a summary of the decision that arose from the Council of Jerusalem where Jewish Christians debated the extent to which Gentile converts would be required to follow Jewish law.

Top Rated Acts Books

Historical Context

Acts 21:25 takes place in the context of the Jerusalem Council, which is detailed in Acts 15.

Early Christianity spread among both Jews and Gentiles, and this created tensions about whether Gentile converts needed to observe Jewish laws, including dietary laws and circumcision.

The Council convened to address these issues and to decide upon common practices that would unite the community and not burden the Gentiles with the full yoke of the Jewish law.

It reflects the transitional period of Christianity from a sect within Judaism to a distinct religion.

Theological Insights

From a theological standpoint, Acts 21:25 indicates a movement away from the strict adherence to Jewish law as a precondition for salvation, emphasizing instead faith in Jesus Christ.

This verse reflects the understanding that Gentiles were not required to become Jewish proselytes to follow Jesus.

Some theological perspectives see this as part of God's plan to bring salvation to all people, making Christianity distinct and standalone rather than a branch of Judaism. It evidences the early Church's effort to adapt to different cultural contexts while maintaining core moral standards.

Practical Applications

The verse has several applications for today's believers.

It encourages acceptance of diversity in Christian practice and respect for cultural differences while upholding universal moral principles.

These minimal requirements can be seen as a call to discern what is essential in moral and religious life from cultural expressions that are not central.

Modern believers might also interpret the avoidance of idols, blood, and immorality as metaphors for avoiding false gods (idols), respecting life (blood), and living with integrity (fornication).

Cross-References

Acts 15:28-29 - "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.

Fare ye well."

1 Corinthians 8-10 - These chapters cover Paul’s teachings on food sacrificed to idols, which offers a broader context for discussing Christian liberty and responsibility.
Revelation 2:14, 2:20 - These verses reflect the continued importance of abstaining from food sacrificed to idols and sexual immorality in the early Church.

Language Study

The verse utilizes specific Greek language to convey its meaning.

Notably:

"We have written" (ἀπεστείλαμεν, apestalmen) refers to communication by letter, indicating the council's decision was officially documented.
"Concluded" (κρίναντες, krinantes) can mean to judge, decide, or resolve, reflecting the council’s authoritative decision.
"Offered to idols" (εἰδωλόθυτον, eidolothuton) specifically refers to meat sacrificed in pagan religious practices.
"Keep themselves" emphasizes an individual's duty to remain steadfast in these abstentions.

Cultural and Religious Comparisons

The Jewish context of the verse reflects the wider religious world where food and rituals played significant roles in religious identity.

Such dietary proscriptions were unique among neighboring cultures and religions, which often included sacrifices to gods.

The declaration for Gentiles eschews most of the complex Jewish dietary laws, signaling a wider inclusivity and universal message in Christianity.

Scientific Perspectives

This verse intersects with scientific understandings in several ways:

Food safety: Modern knowledge about the risks of consuming blood or improperly slaughtered (strangled) meat might vindicate health concerns, paralleling ancient dietary restrictions.
Sociology of religion: Adhering to a set of distinct practices can strengthen group identity and cohesion, as shown in the community-forming directives of this verse.

Commentaries

Commentators offer varied insights on Acts 21:25:

Some see this verse as a compromise to accommodate Jewish believers who might have struggled with the inclusion of Gentiles.
Others note the emphasis on moral conduct over ceremonial law, suggesting that the early Church leaders were discerning the heart of the Jewish law and applying it in a new covenant context.
John Stott and other scholars argue that the prohibitions were necessary in mixed communities to ensure peace and unity among Jewish and Gentile believers.

Acts 21

Acts 21

What does Acts 21:25 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 21:25 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?