Acts 16:21

Act 16:21. Ἔθη, customs) The world has either admitted, or adopted, all the dogmas of all the philosophers; but this is the characteristic of the truth of the Gospel, that it has in it something singularly both hostile to and hated by human corruption.—ἃ οὐκ, which not) But is it lawful to hold fast ungodly customs?—Ῥωμαίοις, being Romans) A frequent objection of the community of the world against the kingdom of GOD. Even in our days Romanism is repugnant to (opposes) Paul.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 16:21 . ἔθη : religious customs here; the charge ostensibly put forward was really that of introducing a religio illicita, licita as it was for the Jews themselves. No doubt the fact that they were Jews presented in itself no ground of accusation, but their Jewish nationality would suggest the kind of customs with the introduction of which it would be easy to charge them, e.g. , circumcision. The introduction of Jewish habits and mode of life included under ἔθη , cf. Act 6:14 , Act 21:21 , would upset the whole social system, so that here, as on other occasions, the missionaries suffered from being identified with their Jewish countrymen. οὑκ ἔξ . παραδέχεσθαι : Wetstein, in loco; Marquardt, Röm. Staatsrecht , iii., 70, and see preceding verse, cf. Act 15:5 , Act 21:21 . In LXX, cf. Exo 23 . Ῥωμαίοις οὑσι : in natural contrast (at the end of the sentence) to the despised Jews: as inhabitants of a Roman colonia they could lay claim to the proud title. On the force of ὑπάρχοντες and οὗσι see Alford’s note in loco.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

It is an argument of the devil, to urge the authority of ancestors without any distinction.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And teach customs, which are not lawful for us to receive, neither to observe, being Romans--Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so Act 17:6-7; Act 19:25, Act 19:27.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. And teach customs] εθη, Religious opinions, and religious rites.

Which are not lawful for us to receive] The Romans were very jealous of their national worship. Servius, on the following lines of Virgil, has given us correct information on this point; and has confirmed what several other writers have advanced:-

Rex Evandrus ait: Non haec solemnia nobis

______ ______ ______ ______

Vana superstitio, veterumque ignara deorum,

Imposuit. AEn. viii. v. 185, c. King Evander said:-It is not vain superstition, ignorant of the ancient worship of the gods, which has imposed these rites on us.

Duo dicit, says Servius: non ideo Herculem colimus aut quia omnem religionem veram putamus; aut quia deos ignoramus antiquos. Cautum enim fuerat, et apud Athenienses, et apud Romanos; ne quis NOVAS introduceret RELIGIONES: unde et Socrates damnatus est: et Chaldaei et Judaei unt urbe depulsi.

"He says two things: we do not worship Hercules because we believe every religion to be true; nor are we ignorant of the ancient gods. Great care was taken, both among the Athenians and Romans, that no one should introduce any new religion. It was on this account that Socrates was condemned, and on this account the Chaldeans and the Jews were banished from Rome."

CICERO, De Legibus, lib. ii. c. 8, says: Separatim nemo habessit deos; neve NOVOS; sed nec ADVENAS, nisi publice ADSCITOS, PRIVATIM colunto. "No person shall have any separate gods, nor new ones; nor shall he privately worship any strange gods, unless they be publicly allowed." The whole chapter is curious. It was on such laws as these that the people of Philippi pleaded against the apostles. These men bring new gods, new worship, new rites; we are Romans, and the laws forbid us to worship any new or strange god, unless publicly allowed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. Ordinances which. They lean to a prejudice, lest the cause should come to be disputed; as the Papists deal with us at this day, this was decreed in a General Council; it is a more ancient and common opinion, than that is may be called in question; custom hath long time approved this; this hath been established by consent more than a thousand years ago. But to what end tend all these things, save only that they may rob the Word of God of all authority? They make boast of man’s decrees, but in the mean season they leave no place at all for the laws of God. We may see only this place what force these prejudices ought to have. The laws of the Romans were excellent, but religion doth depend upon the Word of God alone. Therefore in this matter we must take great heed, that men being brough under, the authority of God alone do prevail, and that he make all things which in the world are excellent subject to him.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) And teach customs.—The word is used as including ritual as well as social habits, and seems to have been specially used of the whole system of Jewish life. (See Notes on Act_6:14; Act_15:1; Act_21:21.)

Being Romans.—The people of Philippi, as a colonia, had a right to claim the title of Roman citizens, which could not have been claimed by those who were merely inhabitants of a Greek city, such as Thessalonica or Corinth. (See Note on Act_16:12.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. and teach customs] Better, set forth (So R. V.), make proclamation of; the word refers to the preaching of the Apostles.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And teach customs,.... The Vulgate Latin and Ethiopic versions read in the singular number, "custom or law"; referring to the doctrine of salvation by Christ, in whose name the spirit of divination was cast out of the maid, and whom they took for a new deity; and so concluded that the apostle and his company were introducing a new religious law or custom, the worship of another God:

which are not lawful for us to receive, neither to observe, being Romans; for the city of Philippi was a Roman colony, and so the inhabitants of it called themselves Romans; or these men might be strictly such, who were transplanted hither; and with the Romans, it was not lawful to receive, observe, and worship, a new or strange deity, without the decree of the senate (l).

(l) Tertull. Apolog. c. 5. Euseb. Eccl. Hist. l. 2. c. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans.

Ver. 21. Neither to observe, &c.] An ordinary thing to oppose the placits and devices of men to the truth of God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And teach customs - The word “customs” here ἔθη ethē refers to “religious rites or forms of worship.” See the notes on Act 6:14. They meant to charge the apostles with introducing a new religion which was unauthorized by the Roman laws. This was a cunning and artful accusation. It is perfectly evident that they cared nothing either for the religion of the Romans or of the Jews. Nor were they really concerned about any change of religion. Paul had destroyed their hopes of gain; and as they Could not prevent that except by securing his punishment or expulsion, and as they had no way of revenge except by endeavoring to excite indignation against him and Silas for violating the laws, they endeavored to convict thorn of such violation. This is one among many instances, Where wicked and unprincipled people will endeavor to make religion the means of promoting their own interest. If they can make money by it, they will become its professed friends or if they can annoy Christians, they will at once have remarkable zeal for the laws and for the purity of religion. Many a man opposes revivals of religion, and the real progress of evangelical piety from professed zeal for truth and order.

Which are not lawful for us to receive - There were laws of the Roman empire under which they might shield themselves in this charge, though it is evident that their zeal was; not because they loved the laws more, but because they loved Christianity less. Thus, Servius on Virgil, Aeneid, viii. 187, says, “care was taken among the Athenians and the Romans that no one should introduce new religions. It was on this account that Socrates was condemned, and the Chaldeans or Jews were banished from the city.” Cicero (“DeLegibus,” ii. 8) says, “No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed.” Wetstein (in loco) says, “The Romans would indeed allow foreigners to worship their own god, but not unless it were done secretly, so that the Worship of foreign gods would not interfere with the allowed worship of the Romans, and so that occasion for dissension and controversy might be avoided. Neither was it lawful among the Romans to recommend a new religion to the citizens, contrary to what was confirmed and established by the public authority, and to call off the people from that. It was on this account that there was such a hatred of the Romans against the Jews” (Kuinoel). Tertullian says that “there was a decree that no god should be consecrated unless approved by the senate” (Grotius). See many other authorities quoted in Dr. Watson’s “Apology (Defense) for Christianity.”

To observe - To do.

Being Romans - Having the privileges of Roman citizens. See the notes on Act 16:12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There was a standing decree of the senate, which forbade the introduction of any new divinity, without the formal consent of the senate. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

There was at Philippi, as appears Act 16:12, a colony of the Romans, and they were governed by their laws, by which they might make no innovation in religion without the consent of the senate, and afterwards of their emperors; which here these persecutors allege.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Customs… not lawful—Roman law did by most solemn sanctions decree that to the magistrates it should pertain to forbid all foreign rites, and banish all priestlings, (sacrificulos,) and prophets or preachers, from the forum, circus, or city; and should abolish every sacrificial institute not established by ancient Roman custom. All who imported new or unrecognised religions, whether in doctrine or ceremony, by which men’s minds were disturbed, should be punished, the nobler by banishment, the humbler by death. Such was the law our apostles were bound to face.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Set forth for teach, A.V.; it is for are, A.V.; or for neither, A.V. Romans; in a special sense, as members of a colony.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And teach customs which it is not lawful for us to receive - The world has received all the rules and doctrines of all the philosophers that ever were. But this is a property of Gospel truth: it has something in it peculiarly intolerable to the world.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 19

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21. καὶ καταγγέλλουσιν ἔθη, and set forth customs. The verb refers to the proclamation or preaching of the Apostles.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21. ἔθη …] “Dio Cassius tells us that Mæcenas gave the following advice to Augustus:—τὸ μὲν θεῖον πάντη πάντως αὐτός τε σέβου κατὰ τὰ πάτρια, καὶ τοὺς ἄλλους τιμᾷν ἀνάγκαζε· τοὺς δὲ ξενίζοντάς τι περὶ αὐτὸ καὶ μίσει καὶ κόλαζε· and the reason is alleged, viz. that such innovations lead to secret associations, conspiracies, and cabals, ἅπερ ἥκιστα μοναρχίᾳ συμφέρει.” (C. and H. i. p. 356.) So Julius Paulus, Sentent. v. 21. 2, cited by Wetst., ‘Qui novas et usu vel ratione incognitas religiones inducunt, ex quibus animi hominum moveantur, honestiores deportantur, humiliores capite premuntur.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Being Romans. The Romans granted absolute toleration to conquered nations to follow their own religious customs, and took the gods of these countries under their protection. Otho, Domitian, Commodus, and Caracalla were zealous partisans of the worship of Isis; Serapis and Cybele were patronized at Rome; and in the reign of Nero the religious dilettante at Rome affected Judaism, and professed to honor the name of Moses and the sacred books. Poppaea, Nero's consort, was their patroness, and Seneca said, "the Jewish faith is now received on every hand. The conquered have given laws to the conquerors." On the other hand, there were laws which forbade the introduction of strange deities among the Romans themselves. In 186 B. C., when stringent measures were taken by the government for the repression of Bacchanalian orgies in Rome, one of the consuls, addressing an assembly of the people, said : "How often in the ages of our fathers was it given in charge to the magistrates to prohibit the performance of any foreign religious rites; to banish strolling sacrificers and soothsayers from the forum, the circus, and the city; to search for and burn books of divination; and to abolish every mode of sacrificing that was not conformable to the Roman practice" (Livy, 39, 16) It was contrary to strict Roman law for the Jews to propagate their opinions among the Romans, though they might make proselytes of other nations.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.