Acts 16:21

KJV

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

KJV (with Strong's)

And {G2532} teach {G2605} customs {G1485}, which {G3739} are {G1832} not {G3756} lawful {G1832} for us {G2254} to receive {G3858}, neither {G3761} to observe {G4160}, being {G5607} Romans {G4514}.

Complete Jewish Bible

What they are doing is advocating customs that are against the law for us to accept or practice, since we are Romans.”

Berean Standard Bible

by promoting customs that are unlawful for us Romans to adopt or practice.”

American Standard Version

and set forth customs which it is not lawful for us to receive, or to observe, being Romans.

Commentary

### SUMMARY
Acts 16:21 details the specific accusation leveled against Paul and Silas in Philippi by the masters of a formerly demon-possessed slave girl. Driven by financial loss rather than genuine concern for public order, these accusers charged the apostles with advocating "customs" that were unlawful for Roman citizens to adopt or observe, cleverly framing the nascent Christian message as a subversive threat to Roman identity and legal traditions in this proud Roman colony.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of Paul's second missionary journey, specifically his ministry in Philippi, the first European city where the gospel was preached. The immediate context begins with Paul casting out a spirit of divination from a slave girl in [Acts 16:16-18](/acts/16-16-18 "Paul Casts Out a Spirit of Divination"). This act, while liberating for the girl, enraged her masters because it destroyed their source of income. Their response, detailed in [Acts 16:19-20](/acts/16-19-20 "Paul and Silas Seized and Brought Before Magistrates"), was to seize Paul and Silas and drag them before the city magistrates, fabricating a charge that would resonate with Roman authorities. Verse 21 presents the core of this politically astute, yet disingenuous, accusation, leading directly to the unjust beating and imprisonment described in [Acts 16:22-24](/acts/16-22-24 "Paul and Silas Imprisoned").

* **Historical & Cultural Context:** Philippi was a significant Roman colony, founded by Augustus, and its citizens took immense pride in their Roman status, enjoying privileges similar to those in Rome itself. Roman law, while generally tolerant of established religions, was highly suspicious of new, unauthorized cults (known as *religio illicita*) that could potentially disrupt public order, challenge Roman authority, or lead to social unrest. The accusers in Acts 16 understood this legal framework well. They did not accuse Paul and Silas of a religious offense, which might have been dismissed, but rather of introducing "customs" that were "not lawful" for Romans. This charge cleverly exploited the Roman citizens' strong civic identity and loyalty to the Empire, framing the Christian message as a foreign, illicit, and subversive practice that threatened the very fabric of Roman society and its traditions.

* **Key Themes:** Acts 16:21 contributes to several overarching themes within the book of Acts and the broader biblical narrative. Firstly, it powerfully illustrates the theme of **Opposition to the Gospel**, demonstrating that resistance to the Christian message often stems from economic or social vested interests rather than purely theological disagreement, as seen in the masters' financial loss. Secondly, it highlights the **Clash of Worldviews** between the kingdom of God and the established earthly powers, laws, and pagan practices of the Roman Empire. Christianity, with its exclusive claims and counter-cultural ethics, was perceived as a direct challenge to the syncretistic Roman religious landscape and its civic order. Lastly, the verse underscores the theme of **Strategic Accusation** against God's messengers. The accusers' shrewd tactic of appealing to Roman law and identity, rather than religious differences, was designed to ensure a swift and severe response from the magistrates, leading directly to the unjust suffering of Paul and Silas, as further detailed in [Acts 16:22-24](/acts/16-22-24 "Paul and Silas's Unjust Imprisonment").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **teach (Greek, _katangéllō'_):** From *katá* (down, against) and *ággelos* (messenger), meaning to proclaim, promulgate, or declare. Here, it implies a public declaration or instruction. The accusers use this term to suggest Paul and Silas are actively propagating these "unlawful customs," making them not just practitioners but dangerous evangelists of subversive practices.
* **customs (Greek, _éthos'_):** Refers to established practices, traditions, or even laws. The accusers use this term to describe the Christian way of life and its teachings. By labeling Christian practices as "customs," they imply they are external, foreign, and potentially disruptive traditions being introduced into the Roman way of life, rather than a legitimate new religion.
* **lawful (Greek, _éxesti'_):** Impersonally, "it is right" or "it is permissible/authorized." The negation "not lawful" (οὐκ ἔξεστιν) emphasizes that these customs are not permitted under Roman jurisdiction. This is the crux of the legal charge, asserting that Paul and Silas are promoting activities explicitly forbidden by Roman law, thereby challenging the magistrates' authority and the integrity of the Roman colony.

#### Verse Breakdown
* **"And teach customs,"**: This clause refers to the active proclamation and instruction by Paul and Silas regarding the Christian faith and its practices. The accusers frame these teachings as "customs" (éthos), implying that they are foreign, unauthorized traditions being introduced to the Roman populace.
* **"which are not lawful for us to receive, neither to observe,"**: This is the core of the legal accusation. The phrase "not lawful" (οὐκ ἔξεστιν) highlights that these "customs" are deemed impermissible under Roman law for Roman citizens. The terms "receive" (paradéchomai) and "observe" (poiéō) cover both the adoption and the practice of these traditions, emphasizing the comprehensive nature of the alleged transgression.
* **"being Romans."**: This concluding phrase underscores the specific legal and social context of the accusation. The accusers appeal to the Roman citizenship and identity of the Philippian magistrates and populace, arguing that adopting or observing these new "customs" would be a betrayal of their Roman heritage and a violation of the laws governing Roman citizens. This was a powerful rhetorical move designed to incite a strong, negative reaction.

#### Literary Devices
The verse employs several potent literary devices. **Irony** is evident, as the accusers, motivated by greed and the loss of their exploitative income, feign concern for Roman law and order. Their true motive is economic, yet they frame it as a matter of civic duty and legal propriety. There is also a strong sense of **Antithesis**, contrasting the "customs" taught by Paul and Silas with what is "lawful" for "Romans." This highlights the fundamental clash between the values and practices of the nascent Christian faith and the established legal and cultural norms of the Roman Empire. Furthermore, the accusation serves as **Foreshadowing**, hinting at the broader pattern of persecution the early church would face, often disguised as legal or political threats, rather than overt religious opposition.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 16:21 powerfully illustrates the inherent tension between the kingdom of God and the kingdoms of this world. The gospel, by its very nature, challenges established norms, economic interests, and political powers that stand in opposition to God's truth and justice. The accusation, though legally framed, was fundamentally a spiritual conflict, revealing how worldly systems, when threatened, will often resort to misrepresentation and legalistic maneuvering to suppress the truth. This incident underscores that faithfulness to Christ may lead to unjust suffering, but it also demonstrates God's sovereignty in using such opposition to further His redemptive purposes, even converting jailers and establishing churches in the face of adversity.

* [John 15:18-20](/john/15-18-20 "Jesus Warns of World's Hatred") - Jesus warns His disciples that the world will hate them because it first hated Him, and they will be persecuted for His name's sake.
* [1 Peter 4:12-16](/1_peter/4-12-16 "Suffering for Christ") - Peter encourages believers not to be surprised by fiery trials, but to rejoice in suffering for Christ, knowing they share in His glory.
* [Matthew 10:16-20](/matthew/10-16-20 "Jesus Warns of Persecution") - Jesus instructs His disciples that they will be brought before governors and kings for His sake, and the Spirit will speak through them in such moments.

### REFLECTION AND APPLICATION
Acts 16:21 serves as a poignant reminder that the proclamation of the gospel often disrupts the status quo and challenges vested interests, whether economic, social, or political. For believers today, this passage calls for discernment regarding the true sources of opposition to faith. Not all resistance will be overtly spiritual; much of it may stem from discomfort with the ethical, social, or economic implications of living out a Christ-centered life in a world that often operates on different principles. We are called to stand firm in our convictions, even when facing accusations, misrepresentation, or persecution, trusting that God can use even unjust circumstances to advance His kingdom. This passage encourages us to be prepared for the cost of discipleship, to pray for wisdom in navigating complex societal challenges, and to remember that our ultimate allegiance is to Christ, whose kingdom is not of this world.

#### Questions for Reflection
* **In what ways might the gospel challenge the "customs" or established norms of our contemporary society?**
* **How can we discern whether opposition to our faith is truly spiritual, or rooted in economic, social, or political discomfort?**
* **What does it mean to "suffer for Christ's sake" in our current context, and how can we respond with grace and courage?**
* **How does the example of Paul and Silas's response to unjust accusation encourage us in our own walk of faith?**

### FAQ
**Why were the accusers so concerned about "Roman" identity in Philippi?**

Answer: Philippi was a Roman colony, a status that granted its citizens special privileges and a strong sense of loyalty to Rome. Roman law was generally tolerant of existing, approved religions, but viewed new, unauthorized cults (known as *religio illicita*) with suspicion, especially if they were perceived to disrupt public order or challenge Roman authority. The accusers, having lost their source of income from the slave girl's divination, cleverly framed their complaint not as a religious dispute, but as a matter of civic disloyalty. By emphasizing that Paul and Silas were teaching "customs" that were "not lawful" for "Romans" to adopt or observe, they appealed directly to the magistrates' and citizens' pride in their Roman identity and their commitment to Roman law, ensuring a severe response to what they portrayed as a subversive threat to the colony's stability. This tactic led directly to the unjust treatment of Paul and Silas, as detailed in [Acts 16:22-24](/acts/16-22-24 "Paul and Silas's Imprisonment").

### CHRIST-CENTERED FULFILLMENT
Acts 16:21, with its portrayal of unjust accusation and legalistic maneuvering against God's messengers, finds profound Christ-centered fulfillment in the life and ministry of Jesus Himself. Just as Paul and Silas were accused of teaching "customs" not lawful for Romans, Jesus was similarly accused of subverting Jewish law and Roman authority, ultimately leading to His crucifixion. He was charged with blasphemy by the religious establishment ([Matthew 26:65](/matthew/26-65 "Jesus Accused of Blasphemy")) and with sedition against Caesar by the Roman authorities ([John 19:12](/john/19-12 "Pilate's Fear of Caesar")). The "customs" Jesus taught – the radical ethics of the Kingdom of God, the call to repentance, and the demand for exclusive allegiance to Him – were indeed "unlawful" to the established systems of power and self-interest, just as the gospel was deemed unlawful in Philippi. Jesus, the ultimate innocent one, suffered unjustly at the hands of those who prioritized their own power and traditions over truth, providing the pattern for His followers. His suffering, however, was not a defeat but the very means by which He secured salvation, demonstrating that God's kingdom advances not through worldly power, but through sacrificial love and steadfast endurance in the face of opposition, ultimately triumphing over all earthly accusations and authorities, as seen in His resurrection and ascension ([Philippians 2:8-11](/philippians/2-8-11 "Christ's Humiliation and Exaltation")).

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

Esther 3:8

And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king's laws: therefore it [is] not for the king's profit to suffer them.

Acts 26:3

Especially [because I know] thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

Acts 16:12

And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days.

Jeremiah 10:3

For the customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe.