“but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs. Acts 21:21

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The words are more literally rendered, “And they have been taught about you that you teach apostasy from Moses – all those Jews among the Gentiles – telling them not to circumcise the children nor walk in the customs” (CG).

In the previous verse, a problem with Paul’s ministry, as perceived by some in Israel, had arisen. It said in those words, “You see, brother, how many myriads of Jews there are having believed. And all are zealots for the law.”

With the temple still standing, and with the leadership of Israel having rejected Jesus, the people were required to observe the Law of Moses. To teach otherwise was justification for being stoned to death. Now, to continue the thought, it says, “And they have been taught about you.”

The word translated as “taught” is katécheó. It signifies to be instructed orally. It is where we get our modern word catechism. Some, quite likely the Judaizers mentioned in Galatians, had been spreading falsities about Paul. Their words, as he was being told, were “that you teach apostasy from Moses.”

This was a way of imputing true wrongdoing, even evil, to Paul. It was a criminal charge against him, indicating that he was an apostate Jew. Their words were either an intentional lie, or what they were saying was a misunderstanding of Paul’s instructions to the Gentiles.

He taught that there was now no distinction between Jew and Gentile. He also explicitly taught them that they were not bound to the Law of Moses. This is found time and again in his epistles, but it was fully supported by the decision rendered at the Jerusalem council as recorded in Acts 15.

Also, in his letter to the Galatians, Paul rebuked Peter for his hypocrisy in this matter –

“Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; 12 for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. 13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.” Galatians 2:11-13

Paul’s words to and about Peter continue to tell the truth of the gospel. However, Paul had not violated the command of the Jerusalem council. He had not told Jews not to observe the customs or the law. He states this explicitly in 1 Corinthians 9 while, at the same time, explaining what that meant –

“For though I am free from all men, I have made myself a servant to all, that I might win the more; 20 and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; 21 to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; 22 to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. 23 Now this I do for the gospel’s sake, that I may be partaker of it with you.” 1 Corinthians 9:19-23

However, he was being charged with teaching apostasy from Moses to “all those Jews among the Gentiles.”

He had not done that. The decision of the council had been rendered, the temple was still standing, and to do so would have been contrary to what was expected of Jews at this time. Eventually, the Gentile church would gain complete ascendancy. With their rejection of Jesus, the nation of Israel would have its temple destroyed, they would be exiled, and they would remain in this state of punishment for the time set by God.

This was known to God. But until that occurred, there was still friction and tension between what was expected of Jews and Gentiles. Teaching Jews that they no longer needed to observe the law would only make things worse. Such a teaching, as some were claiming about Paul, was “telling them not to circumcise the children nor walk in the customs.”

Circumcision was first mandated to Abraham and his household. It was later made a point of law by Moses. In Galatians, Paul clearly taught that circumcision was not a part of salvation in Christ. The customs mentioned here refer to everything Israel was bound to, both by law and by the decisions rendered by the leaders of the people. Jesus taught the latter was true in Matthew –

“Then Jesus spoke to the multitudes and to His disciples, 2 saying: ‘The scribes and the Pharisees sit in Moses’ seat. 3 Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do.’” Matthew 23:1-3

These words were spoken by Jesus to Israel. None of what He said was imposed upon the Gentiles. Paul, though the apostle to the Gentiles, did speak to Jews about the Messiah. In order to accommodate them, he even had Timothy, whose mother was Jewish, circumcised (Acts 16:3). However, he did not have Titus, who was a Gentile, circumcised (Galatians 2:3). He was careful to follow the decision rendered at the Jerusalem council.

Paul did not forbid observance of the law of Moses for Jews to remain within the boundaries of the religious authorities and as a cultural accommodation. However, salvation, even to the Jews, was by grace.

Life application: Other than aberrant cults, few in the church would argue that Jews today are in any way obligated to the Law of Moses. A simple read through the book of Hebrews shows with all clarity that the author (who was probably Paul) states that the law is done and over. This is explicitly stated in Hebrews 7:18, 8:19, and 10:9. It is implied in numerous ways as well.

Despite that, it needs to be remembered that at the time recorded in Acts, the temple still stood and the Jews who had not received the Lord were in control. As noted above, they would find any Jew not adhering to Moses as an offender of the law and subject to punishment and even death.

The law will again be brought into the lives of the nation of Israel in the end times. The final week of Daniel 9:24-27 (a period of seven years) is granted to them to lead them to the Messiah that they failed to recognize on His first advent.

Despite this allowance, having a rebuilt temple with all of the rites and rituals being conducted by them does not mean that they will be right with God. Until they call on Jesus, they are not His people (Romans 9:26). Only when they, as a nation, receive Jesus as the fulfillment and end of the law will they again be in a right standing with God. At that time, they will again be His people.

It is an important point of theology. Today, Christians are actively supporting the rebuilding of the temple and anticipating the restoration of the temple rituals. Instead of rejoicing over this, we should mourn that they have not, instead, taken the direct course to Jesus. Because of their rejection of Jesus, two-thirds of the nation will perish (Zechariah 13:8). Be willing to evangelize the Jews you know now. Like all people, without Jesus, there is no hope for them.

Glorious God, may we accurately and faithfully teach the truth about who Jesus is and what the gospel tells us. It is not by our works that we will be right with You. Rather, it is about what Jesus has done. Help us to think this through and be willing to share this simple, direct, and beautiful offer of restoration through the all-sufficient work of Jesus Christ our Lord. Amen.