Acts 21:21

KJV

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.

KJV (with Strong's)

And {G1161} they are informed {G2727} of {G4012} thee {G4675}, that {G3754} thou teachest {G1321} all {G3956} the Jews {G2453} which are among {G2596} the Gentiles {G1484} to {G575} forsake {G646} Moses {G3475}, saying {G3004} that they {G846} ought {G4059} not {G3361} to circumcise {G4059} their children {G5043}, neither {G3366} to walk {G4043} after the customs {G1485}.

Complete Jewish Bible

Now what they have been told about you is that you are teaching all the Jews living among the Goyim to apostatize from Moshe, telling them not to have a b’rit-milah for their sons and not to follow the traditions.

Berean Standard Bible

But they are under the impression that you teach all the Jews who live among the Gentiles to forsake Moses, telling them not to circumcise their children or observe our customs.

American Standard Version

and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs.

Commentary

### SUMMARY
Acts 21:21 records a serious accusation leveled against the Apostle Paul by zealous Jewish believers in Jerusalem: that he was teaching Jews living among Gentiles to abandon the Mosaic Law, specifically by forbidding circumcision for their children and adherence to traditional Jewish customs. This charge, though a misrepresentation of Paul's actual teaching on salvation by grace through faith, highlights the significant tension within the early church regarding the relationship between Christian liberty and Jewish identity, and the challenges of unity between Jewish and Gentile believers.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in Paul's ministry. Having completed his third missionary journey and collected offerings for the poor saints in Jerusalem, Paul returns to the city despite prophetic warnings of danger (e.g., [Acts 21:10-14](/acts/21-10-14 "Agabus's Prophecy to Paul")). Upon his arrival, he meets with James and the elders, who rejoice at God's work through him among the Gentiles but immediately express concern over widespread rumors about his teaching among the many thousands of zealous Jewish believers (as noted in [Acts 21:20](/acts/21-20 "James and the Elders' Report to Paul")). Acts 21:21 articulates the specific nature of these damaging accusations, setting the stage for Paul's subsequent actions—taking a Nazarite vow to demonstrate his respect for Jewish customs—which ultimately lead to his arrest and extended imprisonment. The immediate narrative flow shows the elders' attempt to mitigate the tension and Paul's willingness to accommodate for the sake of unity, even as it backfires.
* **Historical & Cultural Context:** First-century Jerusalem was the heart of Jewish religious life, where adherence to the Mosaic Law and ancestral traditions was paramount. The Jewish population, both within Judea and among the Diaspora, held deep reverence for practices like circumcision, dietary laws, and Sabbath observance, viewing them as essential markers of their covenant identity. The rise of Christianity, with its emphasis on faith in Christ over adherence to the Law for salvation, created immense friction. While the [Jerusalem Council in Acts 15](/acts/15 "The Jerusalem Council") had already ruled that Gentile converts did not need to be circumcised or keep the Mosaic Law, the implications for Jewish believers remained a contentious issue. Many Jewish Christians, often called "Judaizers" by their opponents, believed that Jewish believers should continue to observe the Law, and some even insisted that Gentile converts should as well, leading to significant theological and practical disputes that Paul frequently addressed in his epistles (e.g., [Galatians 2:11-14](/galatians/2-11-14 "Paul Rebukes Peter in Antioch")). The accusation in Acts 21:21 reflects the deep-seated fear that Paul was undermining the very foundation of Jewish identity and tradition.
* **Key Themes:** This verse contributes to several overarching themes in Acts and Paul's epistles. It vividly illustrates the persistent **tension between Law and Grace** within the early church, particularly concerning the role of Mosaic Law for Jewish believers. It underscores the pervasive issue of **misinformation and false accusations** that plagued Paul's ministry, often fueled by misunderstanding or deliberate slander, as seen in various cities he visited (e.g., [Acts 17:5-8](/acts/17-5-8 "Jason and others accused in Thessalonica")). Furthermore, it highlights the complex challenge of **unity and identity** within the nascent Christian community, as Jewish and Gentile believers sought to reconcile their distinct cultural and religious backgrounds under the banner of Christ. Paul's actions throughout his ministry, including his willingness to become "all things to all people" ([1 Corinthians 9:19-23](/1_corinthians/9-19-23 "Paul's principle of becoming all things to all people")), were often aimed at bridging these divides, even when his efforts were misunderstood or deliberately twisted.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **informed (Greek, _katēchéō'_):** This word means "to sound down into the ears," implying to indoctrinate, instruct, or apprise. Here, it signifies that the Jewish believers had been "catechized" or thoroughly instructed (albeit falsely) about Paul's alleged teachings. It suggests a systematic dissemination of information, not just casual rumor.
* **forsake (Greek, _apostasía'_):** Derived from the same root as "apostasy," this term denotes a "defection from truth" or a "falling away." In this context, it carries the grave charge of abandoning the Law of Moses, which for a Jew would be tantamount to abandoning their covenant with God. The accusation is not merely of non-observance but of actively teaching others to renounce their heritage.
* **customs (Greek, _éthos'_):** This refers to a "usage prescribed by habit or law," encompassing the established Jewish practices and traditions. It includes not only the ceremonial laws like circumcision but also the broader spectrum of daily life observances that distinguished Jewish identity, such as dietary laws, Sabbath keeping, and purity rituals. The accusation implies Paul was undermining the entire fabric of Jewish communal and religious life.

#### Verse Breakdown
* **"And they are informed of thee,"**: This opening clause immediately establishes the context of widespread knowledge and belief among the Jewish Christians in Jerusalem regarding Paul's alleged activities. The passive voice ("they are informed") suggests that these accusations have been actively spread and received, indicating a pervasive and influential narrative against Paul.
* **"that thou teachest all the Jews which are among the Gentiles"**: This specifies the target audience of Paul's supposed teaching: Jewish people living in the Diaspora, away from the direct influence of Jerusalem and the Temple. The implication is that Paul was actively encouraging a departure from Jewish tradition among those who were already living in less traditional environments, making them more susceptible to such "apostasy."
* **"to forsake Moses, saying that they ought not to circumcise [their] children,"**: This is the core of the accusation. "Forsake Moses" is a profound charge, implying a rejection of the entire Mosaic covenant and the Law. The specific mention of not circumcising children highlights the most fundamental and visible sign of the Abrahamic covenant, a practice deeply ingrained in Jewish identity and commanded by God (as seen in [Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision")). This charge directly contradicts Paul's actual teaching that salvation is not through circumcision but through faith (e.g., [Romans 2:28-29](/romans/2-28-29 "True Circumcision is of the Heart")).
* **"neither to walk after the customs."**: This broadens the accusation beyond circumcision to encompass all traditional Jewish practices ("the customs"). "To walk after" implies living in accordance with or following these traditions. The charge suggests that Paul was advocating for a complete abandonment of the Jewish way of life for Jewish believers, thereby dissolving their distinct cultural and religious identity.

#### Literary Devices
Acts 21:21 is rich in **Misrepresentation** and **Irony**. The entire accusation against Paul is a gross misrepresentation of his actual theology and practice. While Paul indeed taught that salvation was by grace through faith in Christ, not by works of the Law (e.g., [Ephesians 2:8-9](/ephesians/2-8-9 "Salvation by Grace Through Faith")), he never forbade Jewish believers from observing the Law or circumcising their children. In fact, he himself circumcised Timothy (as recorded in [Acts 16:3](/acts/16-3 "Paul Circumcises Timothy")) for the sake of ministry among Jews, demonstrating his flexibility and respect for cultural sensitivities when not compromising the Gospel. The irony lies in the fact that Paul, who consistently sought to bridge the gap between Jewish and Gentile believers and often accommodated Jewish customs when appropriate, was accused of the very opposite—of actively undermining Jewish heritage. This false accusation serves as a narrative device to heighten the dramatic tension and foreshadow Paul's impending arrest, illustrating the persistent opposition he faced not only from unbelieving Jews but also from zealous factions within the believing community. The verse also employs **Accusation/Slander**, as the elders report the specific, damaging rumors that have spread about Paul, highlighting the power of unsubstantiated claims to incite prejudice and division.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 21:21 powerfully illustrates the ongoing struggle within the early church to define the relationship between the old covenant and the new, particularly for Jewish believers. The accusation against Paul highlights the deep-seated conviction among many Jewish Christians that adherence to the Mosaic Law, including circumcision and traditional customs, remained essential for those of Jewish heritage, even after embracing Christ. This tension was not merely cultural but profoundly theological, touching on questions of identity, salvation, and the continuity of God's covenantal plan. Paul's consistent teaching, however, was that while the Law revealed sin and pointed to Christ, it could not save; salvation was by faith alone, a truth equally applicable to Jew and Gentile. The challenge was to articulate this truth without appearing to advocate for the abandonment of deeply cherished, God-given traditions, especially when those traditions were not presented as a means of salvation.

* [Galatians 5:2](/galatians/5-2 "Paul's warning against circumcision for salvation")
* [Romans 14:1-4](/romans/14-1-4 "Receiving one another in matters of conscience")
* [1 Corinthians 9:19-23](/1_corinthians/9-19-23 "Paul's principle of becoming all things to all people")

### REFLECTION AND APPLICATION
The false accusation against Paul in Acts 21:21 serves as a potent reminder of the dangers of misinformation and the importance of discerning truth, even within religious communities. In our own contexts, we must be vigilant against the spread of rumors and assumptions about others, especially those in leadership or those with differing practices. It compels us to verify information, extend grace, and prioritize charitable interpretation over hasty judgment. Furthermore, this passage challenges us to navigate the delicate balance between upholding essential biblical truths and respecting diverse cultural expressions or traditions within the body of Christ. While the core tenets of the Gospel are non-negotiable, many practices and customs are matters of liberty, and we are called to unity in diversity, avoiding legalism on one hand and dismissiveness of heritage on the other. Our focus should always be on the unifying power of Christ and His finished work, allowing for freedom in non-essentials while standing firm on the essentials of faith.

#### Questions for Reflection
* **How do I respond when I hear rumors or accusations about fellow believers or leaders?**
* **In what ways might I be prone to prioritize cultural traditions or personal preferences over the unity of the church or the freedom of others in Christ?**
* **What are the "customs" or practices in my own Christian tradition that I might mistakenly elevate to the level of essential doctrine, potentially causing division?**

### FAQ
**Was Paul truly teaching Jews to forsake Moses and not circumcise their children?**

Answer: No, Paul was not teaching Jews to "forsake Moses" in the sense of abandoning their heritage or the moral principles of the Law. The accusation in [Acts 21:21](/acts/21-21 "Acts 21:21 - The Accusation Against Paul") was a misrepresentation of his actual teaching. Paul consistently taught that salvation for both Jews and Gentiles came through faith in Jesus Christ, not through adherence to the Mosaic Law or circumcision (as seen in [Romans 3:28](/romans/3-28 "Justification by Faith") and [Galatians 2:16](/galatians/2-16 "No Justification by Works of the Law")). However, he never forbade Jewish believers from observing the Law or circumcising their children as a cultural practice, provided it was not seen as a means of salvation. In fact, Paul himself circumcised Timothy, whose mother was Jewish, to avoid offending Jewish audiences and to facilitate their ministry (as recorded in [Acts 16:3](/acts/16-3 "Paul Circumcises Timothy")). His principle was to become "all things to all people" to win them to Christ, which meant respecting Jewish customs when ministering to Jews, while firmly upholding the truth that these customs were not necessary for salvation.

### CHRIST-CENTERED FULFILLMENT
Acts 21:21, though detailing a false accusation against Paul, profoundly points to the Christ-centered fulfillment of the Law and the establishment of a new covenant. The accusation that Paul taught Jews to "forsake Moses" highlights the tension between the old covenant, mediated by Moses, and the new covenant, inaugurated by Christ. Jesus himself declared that He came not to abolish the Law but to fulfill it (as stated in [Matthew 5:17](/matthew/5-17 "Jesus Fulfills the Law")). Through His perfect life, atoning death, and glorious resurrection, Christ became the end of the Law for righteousness to everyone who believes (a truth powerfully articulated in [Romans 10:4](/romans/10-4 "Christ is the End of the Law")). The Mosaic Law, including circumcision and its customs, served as a tutor leading people to Christ (as Paul explains in [Galatians 3:24](/galatians/3-24 "The Law as a Guardian Leading to Christ")). In Christ, the dividing wall between Jew and Gentile is broken down, creating one new humanity (as described in [Ephesians 2:14-16](/ephesians/2-14-16 "Christ Our Peace")). Therefore, while Jewish customs held historical and cultural significance, their salvific necessity was rendered obsolete by Christ's complete work. The "forsaking of Moses" that Paul was accused of, in its true spiritual sense, is not an abandonment of God's revelation but a progression from the shadow to the substance, from the Law to the grace and truth embodied in Jesus Christ (as revealed in [John 1:17](/john/1-17 "Grace and Truth Came Through Jesus Christ")). This passage ultimately underscores that true identity and righteousness are found not in external adherence to rituals, but in union with Christ, the ultimate fulfillment of all God's promises.

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

1 Corinthians 9:19

¶ For though I be free from all [men], yet have I made myself servant unto all, that I might gain the more.

1 Corinthians 9:21

To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

Galatians 6:12

As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

Galatians 6:15

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Galatians 5:1

¶ Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Galatians 5:6

For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

Acts 15:19

Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: