The Meaning of Acts 21:25 Explained

Acts 21:25

KJV: 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.

YLT: 'And concerning those of the nations who have believed, we have written, having given judgment, that they observe no such thing, except to keep themselves both from idol-sacrifices, and blood, and a strangled thing, and whoredom.'

Darby: But concerning those of the nations who have believed, we have written, deciding that they should observe no such thing, only to keep themselves both from things offered to idols, and from blood, and from things strangled, and from fornication.

ASV: But as touching the Gentiles that have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication.

KJV Reverse Interlinear

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. 

What does Acts 21:25 Mean?

Verse Meaning

James and the elders repeated their former conviction regarding the instruction of Gentile converts. This was simply a point of clarification designed to emphasize that the decision of the Jerusalem Council still stood (cf. Acts 15:20; Acts 15:29). Their counsel to Paul on this occasion did not contradict their strong commitment to salvation by grace.

Context Summary

Acts 21:15-26 - Binding Together The Church
Mnason was an early disciple. He could remember the first days of the Church's story. It was good for Paul to have the society and care of this good man during those last troublous days. Notwithstanding all the efforts of the Judaizing elements in the Church, the splendid labors of the Apostle were estimated at their true worth, and he was gladly welcomed by the brethren at Jerusalem. Note how careful he was to attribute all to God. Paul was only the instrument through whom the Almighty wrought for the glory of Jesus, Acts 21:19.
The action here described, which was strongly recommended by the leaders of the Church, seems at variance with what Paul so clearly states in his Epistle to the Galatians, Galatians 2:3-5; and perhaps it would have been a wiser and stronger policy for him to have remained in quiet obscurity till the feast was over. But we must remember the deep coloring which the proximity of the Temple gave to church life at Jerusalem, and Paul was willing to be guided by men like James, in whose judgment he had full confidence. In addition, he was always willing to yield in cases which did not concern principle. He acquiesced in such matters for the sake of charity, so that he gladly became as a Jew to Jews, that he might save the Jews, 1 Corinthians 9:20. [source]

Chapter Summary: Acts 21

1  Paul calls at the house of Philip, whose daughters prophesy
10  Agabus, foretelling what should befall him at Jerusalem,
13  he will not be dissuaded from going thither
17  He comes to Jerusalem;
27  where he is apprehended, and in great danger, but by the chief captain is rescued;
37  and requests, and is permitted to speak to the people

Greek Commentary for Acts 21:25

We wrote [επεστειλαμεν]
First aorist active of επιστελλω — epistellō to send to and so to write like our epistle Old verb, but in the N.T. only here and Acts 15:20; Hebrews 13:22. It is the very word used by James in this “judgment” at the Conference (Acts 15:20, επιστειλαι — episteilai). B D here read απεστειλαμεν — apesteilamen from αποστελλω — apostellō to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see note on Acts 15) from which they are to keep themselves (direct middle πυλασσεσται — phulassesthai of πυλασσω — phulass indirect command after κριναντες — krinantes with accusative, αυτους — autous of general reference). James has thus again cleared the air about the Gentiles who have believed He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly. [source]
Blood []
See on Acts 15:29. [source]

Reverse Greek Commentary Search for Acts 21:25

Acts 15:20 But that we write unto them [αλλα επιστειλαι αυτοις]
By way of contrast First aorist active infinitive of επιστελλω — epistellō old verb to send to one (message, letter, etc.). Our word επιστλε — epistle (επιστολη — epistolē as in Acts 15:30) comes from this verb. In the N.T. only here, Hebrews 13:22, and possibly Acts 21:25. [source]
Hebrews 13:22 I have written a letter unto you [ἐπέστειλα ὑμῖν]
A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς lettersadded, as Nehemiah 6:19; 1Peter href="/desk/?q=1pe+5:12&sr=1">1 Peter 5:12, and ἐν ὀλίγῳ briefly Ephesians 3:3. [source]
Revelation 2:14 Things sacrificed to idols [εἰδωλόθυτα]
In the A.V. the word is rendered in four different ways: meats offered to idols (Acts 15:29): things offered to idols (Acts 21:25): things that are offered in sacrifice unto idols (1 Corinthians 8:4); and as here Rev., uniformly, things sacrificed to idols. The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice ( θύειν ) obtained the general sense of killing (Acts 10:13). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. “We have not forgotten,” he says, “to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year” (ii., 38). So Aristotle: “And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club-diners; for these are for the sake of sacrifice and social intercourse” (“Ethics,” viii., 9,5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests (“Claudius,” 33). Also how Vitellius would snatch from the altar-fire the entrails of victims and the corn, and consume them (“Vitellius,” 13). Thus, for the Gentile, “refusal to partake of the idol-meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time.” The subject is discussed by Paul in Romans 14:2-21, and 1 Corinthians 8:1-11:1. The council of Jerusalem (Acts 15) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand-point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol-temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism. “In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied” (Stanley, “On Corinthians”). “It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow-worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name” (Plumptre). -DIVIDER-
-DIVIDER-
In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity. -DIVIDER-
-DIVIDER-
[source]

Revelation 2:14 To eat things sacrificed to idols [παγειν ειδωλοτυτα]
Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:14 Some that hold [κρατουντας]
“Men holding” (present active participle of κρατεω — krateō).The teaching of Balaam (την διδαχην αλααμ — tēn didachēn Balaam). Indeclinable substantive Balaam (Numbers 25:1-9; Numbers 31:15.). The point of likeness of these heretics with Balaam is here explained.Taught Balak Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:14 Taught Balak [εδιδασκεν τωι αλακ]
Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]

What do the individual words in Acts 21:25 mean?

Concerning now those having believed of the Gentiles we wrote having adjudged to keep from them the things both sacrificed to idols and blood what is strangled sexual immorality
Περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα πνικτὸν πορνείαν

Περὶ  Concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τῶν  those 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
πεπιστευκότων  having  believed 
Parse: Verb, Perfect Participle Active, Genitive Neuter Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
ἐθνῶν  of  the  Gentiles 
Parse: Noun, Genitive Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
ἐπεστείλαμεν  wrote 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: ἐπιστέλλω  
Sense: to send one a message, command.
κρίναντες  having  adjudged 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.
φυλάσσεσθαι  to  keep  from 
Parse: Verb, Present Infinitive Middle
Root: φυλάσσω  
Sense: to guard.
τό  the  things 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
εἰδωλόθυτον  sacrificed  to  idols 
Parse: Adjective, Accusative Neuter Singular
Root: εἰδωλόθυτος 
Sense: sacrificed to idols, the flesh left over from the heathen sacrifices.
αἷμα  blood 
Parse: Noun, Accusative Neuter Singular
Root: αἷμα  
Sense: blood.
πνικτὸν  what  is  strangled 
Parse: Adjective, Accusative Neuter Singular
Root: πνικτός  
Sense: suffocate, strangled.
πορνείαν  sexual  immorality 
Parse: Noun, Accusative Feminine Singular
Root: πορνεία  
Sense: illicit sexual intercourse.

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