Acts 21:25

Act 21:25. Ἐθνῶν, the Gentiles) In antithesis to the Jews and Paul himself. By parity of reasoning, this equally appertained to the Jews, excepting the condition of that time [i.e. the Jews had always observed these precepts, whereas they were then for the first time imposed on the Gentiles].—ἡμεῖς) we ourselves.—κρίναντες φυλάσσεσθαι) The intervening words, μηδὲν τοιοῦτον τηρεῖν αὐτοὺς, εἰ μὴ, savour of a paraphrase. The old authorities have not the words.[125]

[125] Hence the shorter reading, although declared in the larger Ed. to be the weaker reading, is reckoned by the margin of Ed. 2 among those better established; and the Germ. Vers. expresses, no doubt, that paraphrase, but encloses it in brackets.—E. B.

The words are supported by CDEde as well as by the Rec. Text. But AB Vulg. Memph. Theb. Syr. omit them.—E. and T.

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

Act_21:25. Yet the liberty of the Gentile Christians from the Mosaic law remains thereby undiminished; that is secured by our decree (chap. 15). The object of this remark is to obviate a possible scruple of the apostle as to the adoption of the proposal.

ἡμεῖς ἀπεστείλαμεν (see the critical remarks), we, on our part, have despatched envoys, after we had resolved that they have to observe no such thing (nothing which belongs to the category of such legal enactments). The notion of δεῖν (see Lobeck, ad Phryn. p. 753 ff.; Schoem. ad Is. p. 397 f.) is implied in the reference of κρίναντες (necessarium esse censuimus). Comp. Act_21:21.

εἰ μὴ φυλάσσεσθαι κ.τ.λ.] except that they should guard themselves from, etc. See Act_15:28. On (φυλάσσεσθαί τι or τινα, to guard oneself from, comp. 2Ti_4:15; Wis_1:11; Sir_19:9; Herod. i. 108, vii. 130.

This citation of the decree of the apostolic synod told Paul what was long since accurately known to him, but was here essentially pertinent to the matter. And for Paul himself that portion of the contents of the decree which was in itself indifferent was important enough, in view of those whose consciences were weak (1Co_8:1 ff.; Rom_14:1 ff.), to make him receive this reminiscence of it now without an express reservation of his higher and freer standpoint, and of his apostolic independence,a course by which he complied with the δουλεύειν τῷ καιρῷ, Rom_12:11.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 21:25 . ἡμεῖς , cf. reading in [360] text, but in any case ἡμεῖς is emphatic, intimating that St. James and the Church at Jerusalem could not condemn St. Paul’s attitude towards Gentile Christians, since they had themselves consented to place these Gentile Christians on a different footing from that of the born Jews who became Christians. ἐπεστείλαμεν , see critical note, cf. Act 15:20 (Zöckler). μηδὲν τοιοῦτον τηρ ., see critical note. Wendt with Schürer objects to the whole reference to the Apostolic Conference, and sees in the verse the hand of a Redactor, as in Act 16:4 (see note, p. 346, edit. 1899). But the reference may well imply that St. James on his part was quite prepared to adhere to the compact entered into at the Conference with regard to Gentile Christians, and that he expects St. Paul on his side to show that he has no desire to disparage the law in the eyes of Jewish Christians.

[360] R(omana), in Blass, a first rough copy of St. Luke.

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

touching the Gentiles . . . we have written and concluded that they observe no such things, &c.--This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (Act 15:19-29).

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 25. As touching the Gentiles] See the notes on Ac 15:1-21, and the additional observations at the end of that chapter. See Clarke on Ac 15:41

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

25. And as concerning those which have believed. They add this lest they be thought to go about to take away or call back that liberty which they had granted to the Gentiles, so that they may be burdened with some prejudice. But, in the mean season, they seem to keep the Jews in bondage, from which they set free the Gentiles alone in plain words. I answer, forasmuch as the estate of all was alike, like liberty was granted to both. But there is mention made of the Jews, who were so addicted to their observations and ceremonies, that they would not take to themselves that liberty which they might well challenge. But the apostles did by name provide for the Gentiles, lest the Jews, after their wonted custom, should reject them as profane and unclean, because they were neither circumcised, neither nousled up [educated] in the worship of the law. Moreover, lest I load the paper with a superfluous repetition, let the readers repair unto the fifteenth chapter, (Acts 15:20) where they shall find those things which appertain unto the exposition of this decree.

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.

(25) As touching the Gentiles which believe.—See Note on Act_15:20. St. James, it will be seen, adheres still to the terms of the concordat sanctioned at the council of Jerusalem. He has no desire to withdraw any concession that was then made, and the Judaisers who in Galatia and elsewhere were, in his name, urging the necessity of circumcision, were acting without authority. He thinks it fair to call on St. Paul to show that he too adheres to the compact, and has no wish to disparage the “customs” of the Law. St Paul, it will be seen, readily acts upon the suggestion. All promised well; but an interruption came from an unexpected quarter and overturned what seemed so wisely planned in the interests of peace.

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

25. As touching the Gentiles which believe] The clause should commence with But, which is expressed in the Greek. The elders, while urging on Paul the course they have described in consideration of Jewish prejudices, are yet careful to distinguish from this the liberty of the Gentiles, and to confirm that liberty, and shew to the Apostle that they were of the same mind as when the council was held (Acts 15), they refer now to the decisions then arrived at.

we have written] Better (with the Rev. Ver.), we wrote. This is said in reference to the time when the decrees were first published (Act_15:33). The verb used in that account for “write” (Act_15:20) is the same which the elders employ here, and it is not the usual one, shewing that an exact reference is made to the proceedings of the former synod.

and concluded] Better (with Rev. Ver.), “giving Judgment.” This word also refers back to Act_15:19, where James then said, “My judgment is, &c.” And although he is not specially named here as the speaker, there must have been one who at this time also gave utterance to the advice of the whole presbytery, and none was more likely to do so than he.

that they observe no such thing, save only] The oldest texts omit all these words, and they appear merely to be a marginal comment, echoing in part, but with a negative, the language of Act_15:5; Act_15:24. They do not represent any part of the form given in that chapter of the letter of the synod.

that they keep themselves from things offered to idols … and from strangled, &c.] The Rev. Ver. makes both the meaning and the English clearer: “that they should keep themselves from things sacrificed to idols … and from what is strangled, &c.” On the prohibitions and the reasons for them see notes on Act_15:20.

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.

As touching the Gentiles which believe,.... This is said, to show that the Jews were not offended with Paul, for not insisting upon the circumcision of the believing Gentiles, and their conformity to the ceremonial law; and to remove an objection that Paul might make, that should he comply with this advice, and the believing Gentiles should hear of it, it might be a stumblingblock and a snare to them; who by his example, might think themselves obliged to regard the law: Beza's ancient copy adds, "they have nothing to say to thee"; for as it follows,

we have written and concluded; some years ago, at a meeting of the apostles, elders, and brethren at Jerusalem, when Paul was present; and of which he reminds him, to prevent any objection of this kind; where it was unanimously agreed on and determined,

that they observe no such things; as circumcision, and other rites and customs of the law, and particularly the vow of the Nazarite, which Gentiles are free from: hence it is said (u),

"Gentiles have no Nazariteship;''

upon which one of the commentators says (w), if a Gentile vows Nazariteship, the law of the Nazarite does not fall upon him, he is not obliged to it:

save only that they keep themselves from things offered to idols, &c. see Act 15:19.

(u) Misna Nazir, c. 9. sect. 1. (w) Bartenora in Misn. Nazir, c. 9. sect. 1.

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

25 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.

Ver. 25. And from fornication] {See Trapp on "Act 15:20"}

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.

As touching the Gentiles - In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies, while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing; that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not, we may reply:

That the observance of that law was not necessary in order to salvation; That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done; That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it everywhere; Yet that, as a matter of expediency, he did not oppose its being observed either by the Jews, or by the converts made among the Jews.

In fact, there is other evidence besides the case before us that Paul himself continued to observe some, at least, of the Jewish rites, and his conduct in public at Jerusalem was in strict accordance with his conduct in other places. See Act 18:18. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification and acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it; in all other cases he made no opposition to it, and was ready himself to comply with it, and willing that others should also.

We have written - Act 15:20, Act 15:29.

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

These ceremonies (after their accomplishment in Christ) not being at all necessary, they were not imposed upon any that received the faith of Christ from amongst the Gentiles, or other nations; only suffered for a while unto the Jews that turned to Christ, for the hardness of their hearts, and inveterate zeal for them.

Things offered to idols, &c.: of these things, See Poole on "Mat 15:29".

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

25. We have written—The elders here refer to the decree of the Jerusalem Council, (Act_15:28-29,) in order to show that not even this compliance would be necessary for Paul’s Gentile attendants, or for any other Gentiles.

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

But as for as, A.V.; have believed for believe, A.V.; wrote giving judgment for have written and concluded, A.V.; the R.T. omits the clause rendered that they observe no such thing, save only, in the A.V.; should keep for keep, A.V.; sacrificed for offered, A.V.; what is strangled for strangled, A.V. As touching the Gentiles, etc. What follows is, of course, a quotation from "the decrees that had been ordained of the apostles and elders that were at Jerusalem", (Act_16:4) of which the text is given in Act_15:19, Act_15:20, Act_15:28. Observe the use of the identical words kri inllw, Act_15:19 Act_16:4; and in this verse; and of ejpiste in this verse and in meqa Act_15:20, with its cognate diesteila and ajpestalkamen, Act_15:24, Act_15:27. This reference on the part of James to the decrees was very important as a confirmation of "the gospel which Paul preached among the Gentiles". (Gal_2:2) It also marks distinctly the upright and honorable conduct of James, and the concord of the apostles.

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

See notes on verse 18

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.

Connecting Statement:

James and the elders in Jerusalem finish their request to Paul. (See: Acts 21:18)

General Information:

Here the word "we" refers to James and the elders. (See: Exclusive and Inclusive "We")

they should keep themselves from things sacrificed to idols, from blood, from what is strangled

All of these are rules about what they can eat. They are forbidden to eat meat of animals sacrificed to an idol, meat with blood still in it, and meat from a strangled animal because it would still have blood in the meat. See how you translated similar phrases in Acts 15:20. (See: Assumed Knowledge and Implicit Information)

they should keep themselves from things sacrificed to idols

This can be stated in active form. AT: "they stay away from the meat of an animal that someone sacrificed to an idol" (See: Active or Passive)

from what is strangled

This can be stated in active form. You can also state explicitly the assumed information about strangled animals. AT: "from animals that a person has strangled" or "from animals that a person killed for food but did not drain its blood" (See: Assumed Knowledge and Implicit Information and Active or Passive)

took the men

These are the 4 men who made a vow.

purifying himself with them

Before entering the temple area the Jews were required to be ceremonially or ritually clean. This cleansing had to do with Jews having contact with Gentiles.

went into the temple

They did not go into the temple itself where only the high priest was allowed to enter. They entered the temple courtyard. AT: "went into the temple courtyard" (See: Synecdoche)

the days of purification

This is a separate purification process from the purification process which they were required to fulfill in order to enter the temple area.

until the offering was offered

This can be stated in active form. AT: "until they presented the animals for an offering" (See: Active or Passive)

translationWords

Gentile

believe

sacrifice

false god

blood

sexual immorality

Paul

pure

temple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

25. μηδὲν τοιοῦτον τηρεῖν αὐτούς, εἰ μὴ omitted with אAB. Not represented in Vulg.

25. περὶ δὲ τῶν πεπιστευκότων ἐθνῶν, but as touching the Gentiles which believe. The elders, while urging on Paul the course they have described in consideration of Jewish prejudices, are yet careful to distinguish from this the liberty of the Gentiles, and to confirm that liberty. They make it plain to the Apostle that they are of the same mind as when the council was held (Acts 15). They refer now to the decisions then arrived at.

ἡμεῖς ἐπεστείλαμεν, we wrote. This is said in reference to the time when the decrees were first published (Act 15:23). ἐπιστέλλω is used there (Act 15:20) just as here. The proceedings of the synod are referred to in their technical language.

κρίναντες, giving judgment. In this word also there is a reference to the language of Act 15:19 where James says ἐλὼ καίνω. And although James is not specially mentioned here as the speaker, there must have been one who acted as the mouthpiece of the presbytery, and none was more likely to do so than he.

φυλάσσεσθαι αὐτοὺς κ.τ.λ., that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled and from fornication. On these prohibitions and the reasons for them see notes on Act 15:20.

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.

25.] See ch. 15:28, 29.

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

Blood. See on ch. Act 14:29.

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