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.

KJV (with Strong's)

For {G1063} Moses {G3475} of {G1537} old {G744} time {G1074} hath {G2192} in every {G2596} city {G4172} them that preach {G2784} him {G846}, being read {G314} in {G1722} the synagogues {G4864} every {G2596}{G3956} sabbath day {G4521}.

Complete Jewish Bible

For from the earliest times, Moshe has had in every city those who proclaim him, with his words being read in the synagogues every Shabbat.”

Berean Standard Bible

For Moses has been proclaimed in every city from ancient times and is read in the synagogues on every Sabbath.”

American Standard Version

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

Commentary

### SUMMARY
During the pivotal Jerusalem Council, James, a key leader, strategically asserted that the Mosaic Law had been widely disseminated and publicly known for generations. His argument highlighted that "Moses of old time" was preached and read every Sabbath in synagogues across every city, implying that Gentiles, even without full conversion to Judaism, were already exposed to its fundamental moral and ethical principles. This widespread familiarity served as a foundational premise for the council's decision to not burden Gentile converts with the full ceremonial requirements of the Law, but rather to focus on essential ethical guidelines that were largely consistent with principles already accessible through the Law's public reading.

### CONTEXT
* **Literary Context:** Acts 15:21 is a crucial statement delivered by James, the brother of Jesus, at the climax of the Jerusalem Council (Acts 15:6-29). This council convened to resolve a profound theological dispute: whether Gentile converts to Christianity needed to be circumcised and adhere to the Mosaic Law for salvation. Following Peter's powerful testimony about God's work among the Gentiles (Acts 15:7-11) and Barnabas's and Paul's accounts of their missionary successes (Acts 15:12), James offers the definitive judgment. His speech begins by affirming Peter's account (Acts 15:14) and then anchors the Gentile inclusion in Old Testament prophecy, specifically Amos 9:11-12 (Acts 15:16-18). Verse 21 then serves as a practical, rhetorical flourish to support his proposed resolution (Acts 15:19-20), suggesting that the Law's widespread knowledge makes a full imposition of its ceremonial aspects unnecessary for new Gentile believers.
* **Historical & Cultural Context:** The Jerusalem Council, likely held around 49 AD, brought together apostles and elders to address the burgeoning Gentile mission. For centuries, Jewish synagogues had been established in virtually every major city throughout the Roman Empire and beyond, serving as centers not only for worship but also for education, community life, and the public reading of the Torah (the Law of Moses) and the Prophets. These synagogues attracted not only Jews but also "God-fearers"—Gentiles who were drawn to monotheism and Jewish ethical teachings but had not fully converted to Judaism (which would include circumcision for men). James's statement acknowledges this widespread presence and influence of Jewish communities and their sacred texts, implying that the basic tenets of the Law were not foreign concepts to many Gentiles living in these urban centers.
* **Key Themes:** This verse underscores several significant themes within Acts and the broader biblical narrative. Firstly, it highlights the **accessibility and public dissemination of God's Word**, as the Mosaic Law was not confined to a select few but was openly "read in the synagogues every sabbath day." This practice ensured that the foundational principles of God's covenant were widely known. Secondly, it emphasizes the **strategic role of the synagogue** in preparing the way for the Gospel, serving as a point of contact where early Christian missionaries, like Paul, often began their preaching (e.g., [Paul's ministry in the synagogue at Antioch](/acts/13-14 "Acts 13:14 - Paul Preaching in the Synagogue")). Thirdly, James's argument subtly supports the theme of **Gentile inclusion** within God's redemptive plan, demonstrating a pastoral wisdom that sought to remove unnecessary barriers to faith while maintaining essential moral standards. Finally, it implicitly touches upon the **transition from the Old Covenant to the New**, suggesting that while the Law served a vital purpose in revealing God's character and preparing hearts, salvation in Christ does not depend on adherence to its ceremonial stipulations, as seen in the broader theological discussions in [Romans](/romans/1 "Romans - Paul's Letter to the Romans") and [Galatians](/galatians/1 "Galatians - Paul's Letter to the Galatians").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **old time (Greek, _archaîos'_):** (G744) This word signifies "original or primeval." In this context, "of old time" emphasizes the ancient and deeply established nature of the practice of reading Moses. It underscores that this was not a recent innovation but a long-standing tradition, lending weight to James's argument about the Law's pervasive influence over generations (G1074, _geneá_).
* **preach (Greek, _kērýssō'_):** (G2784) While often translated as "preach" in the context of the Gospel, here it means "to herald" or "proclaim" as a public crier. It denotes the authoritative public exposition and teaching of the Law. This wasn't merely a quiet reading but an active proclamation and explanation, ensuring its principles were understood and upheld within the Jewish communities.
* **read (Greek, _anaginṓskō'_):** (G314) Literally meaning "to know again," this term specifically refers to the act of reading aloud. The continuous participle "being read" highlights the ongoing, systematic, and public nature of the Torah's recitation in the synagogues. This regular practice ensured that the Law's content was consistently impressed upon the minds of the listeners.

#### Verse Breakdown
* **"For Moses of old time hath in every city them that preach him,"**: James begins by providing a reason ("For") for his subsequent proposal. He refers to "Moses" here as a metonymy for the Law of Moses (the Pentateuch). The phrase "of old time" emphasizes the long-established and deeply ingrained tradition of its public dissemination. The critical point is that "in every city" there were those who "preach him" – meaning, there were Jewish communities with synagogues where the Law was not just present, but actively proclaimed and taught. This establishes the widespread and continuous exposure to the Law's principles.
* **"being read in the synagogues every sabbath day."**: This clause clarifies the mechanism and regularity of the Law's dissemination. The passive voice "being read" indicates an ongoing, habitual practice. The "synagogues" were the primary venues for this public instruction, and "every sabbath day" highlights the consistent, weekly rhythm of this exposure. This regular reading ensured that the moral and ethical tenets of the Law were not obscure but were a constant feature of public life in Jewish communities, and thus accessible to many Gentiles who frequented these places or lived nearby.

#### Literary Devices
James's statement in Acts 15:21 employs several effective literary devices to bolster his argument. Firstly, **Metonymy** is evident in his use of "Moses" to represent the entire Law of Moses. This shorthand efficiently refers to the comprehensive body of Mosaic legislation without needing to enumerate its parts. Secondly, James uses **Rhetorical Argumentation** to appeal to a commonly known fact, thereby making his subsequent proposal seem reasonable and less radical. By stating an undeniable truth about the widespread presence and public reading of the Law, he subtly implies that its core principles are already familiar to many, thus reducing the perceived need for new Gentile converts to adopt the full ceremonial code. Lastly, the phrases "every city" and "every sabbath day" serve as a form of **Emphasis** through repetition and universality. This highlights the pervasive and consistent nature of the Law's dissemination, underscoring its deep roots and broad reach throughout the known world, thereby strengthening the foundation of his argument for a more nuanced approach to Gentile inclusion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 15:21 profoundly illustrates God's providential preparation for the advent of the Gospel. The widespread and consistent public reading of the Mosaic Law, as described by James, ensured that fundamental truths about God's character, His holiness, humanity's sinfulness, and the need for a covenant relationship were not confined to one nation but were broadly accessible. This established a moral and theological groundwork, creating a conscience and a framework of understanding that would later resonate with the message of Christ. While the Law could not save, its consistent proclamation served to reveal sin and point towards the need for divine intervention, effectively preparing the hearts and minds of both Jews and many Gentiles for the grace and truth embodied in Jesus Christ. This historical reality underscores God's meticulous plan to make His truth known, even before the full revelation of the New Covenant.

* [Deuteronomy 6:6-7](/deuteronomy/6-6-7 "Deuteronomy 6:6-7 - Teaching the Law to Generations")
* [Romans 2:14-15](/romans/2-14-15 "Romans 2:14-15 - Law Written on Hearts")
* [2 Timothy 3:16-17](/2_timothy/3-16-17 "2 Timothy 3:16-17 - The Profitability of Scripture")

### REFLECTION AND APPLICATION
The historical reality presented in Acts 15:21—that God's Word, through the Mosaic Law, was publicly and regularly read in every city—serves as a powerful reminder of the enduring importance of Scripture in the life of faith. Just as the Law prepared hearts for Christ, so too does the entire Bible continue to shape and guide believers today. This verse challenges us to consider the accessibility and prominence of God's Word in our own lives and communities. Are we, like the ancient synagogues, committed to the consistent and public proclamation of truth? Do we prioritize regular engagement with Scripture, allowing it to inform our ethics, shape our worldview, and deepen our understanding of God? Furthermore, James's argument demonstrates a profound pastoral wisdom, recognizing that the Spirit's work among Gentiles did not necessitate the imposition of every cultural or ceremonial particularity of the Old Covenant. This teaches us the importance of discerning essential truths from cultural baggage in our own evangelism and discipleship, focusing on the core message of Christ while being sensitive to the backgrounds of new believers.

#### Questions for Reflection
* **How does the consistent public reading of God's Word in ancient synagogues challenge or affirm our personal and communal engagement with Scripture today?**
* **In what ways can we, like James, leverage existing cultural or spiritual understanding to introduce the Gospel without imposing unnecessary burdens?**
* **What does the historical accessibility of the Mosaic Law imply about God's desire for all people to know His truth?**

### FAQ

**What was the significance of "Moses of old time" in James's argument?**

Answer: In James's argument, "Moses of old time" (referring to the Law of Moses, or the Torah) signifies that the Mosaic Law had been widely established, preached, and read publicly for centuries in Jewish synagogues across the known world. This was not a new or obscure set of teachings. James used this fact to argue that Gentiles living in cities with synagogues would already have some familiarity with the basic moral and ethical principles of the Law, even if they weren't full proselytes. Therefore, imposing the full ceremonial law, including circumcision, on new Gentile converts was an unnecessary burden, as the foundational moral principles were already broadly accessible and understood.

**How did the synagogues contribute to the spread of the Law?**

Answer: Synagogues were crucial institutions that ensured the widespread dissemination and understanding of the Mosaic Law. They served as local centers of Jewish life, worship, and education in virtually "every city" where Jewish communities resided. Every "sabbath day," the Law (Torah) and the Prophets were publicly read and expounded upon. This consistent practice meant that not only Jews but also many Gentiles, often referred to as "God-fearers," were regularly exposed to the Scriptures and the moral teachings of Judaism. This made the core tenets of the Law accessible and familiar, forming a cultural and moral backdrop that James leveraged in his argument at the Jerusalem Council.

**Did James's argument mean Gentiles had to follow *some* Mosaic laws?**

Answer: Yes, James's argument, while advocating against circumcision and the full ceremonial law for Gentiles, did propose that Gentile converts should abstain from certain practices that were particularly offensive to Jewish sensibilities and often associated with paganism. In Acts 15:20, he recommends that they "abstain from pollutions of idols, and from fornication, and from things strangled, and from blood." These prohibitions were not about salvation, but about facilitating fellowship between Jewish and Gentile believers and upholding basic moral standards that were already widely understood through the public reading of the Law. This pragmatic approach aimed to preserve unity within the early church while affirming salvation by grace through faith.

### CHRIST-CENTERED FULFILLMENT
The widespread and ancient proclamation of "Moses of old time" in every synagogue, as highlighted by James, finds its ultimate fulfillment and purpose in Christ. The Law, though unable to save, served as a divine tutor, or "schoolmaster," leading humanity to Christ ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")). Its consistent reading instilled a consciousness of sin and a revelation of God's holy character, thereby creating a spiritual hunger that only the Gospel could satisfy. Jesus Himself declared that He came not to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Christ Fulfills the Law")), perfectly embodying its righteous demands and providing the sacrifice for its brokenness. Through His life, death, and resurrection, Christ inaugurated a new and better covenant, one "established on better promises" ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant")), where salvation is by grace through faith, not by adherence to the ceremonial aspects of the old covenant. Thus, the very Law that was so diligently read prepared the world for the One who would bring "grace and truth" ([John 1:17](/john/1-17 "John 1:17 - Grace and Truth through Jesus Christ")), fulfilling its prophetic types and offering a righteousness that transcends its limitations.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 13:15

And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on.

Acts 13:27

For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].

2 Corinthians 3:14

But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ.

2 Corinthians 3:15

But even unto this day, when Moses is read, the vail is upon their heart.

Nehemiah 8:1

¶ And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.

Nehemiah 8:12

And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.

Luke 4:16

And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.