Acts 15:21
For Moses has been proclaimed in every city from ancient times and is read in the synagogues on every Sabbath."
For Moses
The mention of "Moses" here is significant as it refers to the Mosaic Law, which was central to Jewish life and worship. Moses, as a historical and religious figure, represents the law given by God to the Israelites. The Greek name "Mōusēs" is derived from the Hebrew "Mosheh," which means "drawn out," reflecting his rescue from the Nile. Moses is a pivotal figure in the Old Testament, symbolizing the covenant between God and His people. His teachings and laws were foundational to Jewish identity and practice.

has been proclaimed
The phrase "has been proclaimed" indicates the widespread and continuous teaching of the Mosaic Law. The Greek word used here, "kērussō," means to herald or announce publicly. This proclamation was not a one-time event but a regular, ongoing declaration. It underscores the importance of the Law in Jewish communities, serving as a constant reminder of their covenant with God and their distinct identity as His chosen people.

in every city
The phrase "in every city" highlights the extensive reach of Jewish influence and the dispersion of Jewish communities throughout the Roman Empire. This widespread presence ensured that the teachings of Moses were accessible to Jews and God-fearing Gentiles alike. Historically, Jewish communities established synagogues wherever they settled, making the teachings of Moses a universal aspect of Jewish life, regardless of geographic location.

from ancient times
"From ancient times" emphasizes the long-standing tradition and continuity of the Jewish faith. The Greek phrase "ek archaiōn geneōn" suggests a deep-rooted history, tracing back to the earliest days of the Jewish people. This continuity provided a sense of stability and identity, reinforcing the timeless nature of God's covenant with Israel and the enduring relevance of His laws.

and is read
The act of reading "and is read" signifies the oral tradition and communal aspect of Jewish worship. The Greek word "anaginōskō" means to read aloud, which was a common practice in synagogues. This public reading ensured that the Law was not only preserved but also actively engaged with by the community. It was a means of education, spiritual formation, and communal identity.

in the synagogues
The "synagogues" were central to Jewish religious life, serving as places of worship, teaching, and community gathering. The Greek word "synagōgē" means assembly or gathering, reflecting their role as communal centers. Synagogues were the heart of Jewish life in the diaspora, where the Law was taught, prayers were offered, and the community was strengthened in faith and practice.

on every Sabbath
The "Sabbath" was a sacred day of rest and worship, observed weekly by the Jewish people. The Greek word "sabbaton" is derived from the Hebrew "Shabbat," meaning rest. Observing the Sabbath was a sign of the covenant between God and Israel, a day set apart for spiritual renewal and reflection. The regular reading of the Law on the Sabbath reinforced its importance and allowed the community to align their lives with God's commandments.

Persons / Places / Events
1. Moses
A central figure in the Old Testament, Moses is the lawgiver who received the Ten Commandments from God. His teachings form the foundation of Jewish law and tradition.

2. Synagogues
These are Jewish places of worship and community gathering. In the context of Acts 15, synagogues serve as places where the teachings of Moses are read and discussed regularly.

3. Every City
This phrase indicates the widespread presence of Jewish communities and synagogues throughout the Roman Empire, where the teachings of Moses were accessible.

4. Sabbath
The seventh day of the week, observed as a day of rest and worship in Jewish tradition. It is a time when the Scriptures, including the Law of Moses, are read aloud in synagogues.

5. Council of Jerusalem
The event in Acts 15 where early church leaders gathered to discuss the requirements for Gentile converts to Christianity, particularly concerning adherence to Jewish law.
Teaching Points
The Universality of God's Law
The teachings of Moses have been proclaimed widely, indicating the universal nature of God's moral law. This universality calls believers to recognize the enduring relevance of God's commandments.

The Importance of Scripture Reading
Regular reading and hearing of Scripture, as practiced in synagogues, is vital for spiritual growth and understanding. Christians are encouraged to prioritize Scripture in their personal and communal worship.

Cultural and Historical Context in Evangelism
Understanding the cultural and historical context of Scripture can enhance evangelism efforts. Recognizing the widespread knowledge of Moses' teachings can help bridge conversations with those familiar with Jewish traditions.

Unity in Diversity
The early church's decision at the Council of Jerusalem reflects the balance between respecting Jewish traditions and embracing Gentile believers. This teaches modern Christians the importance of unity amidst diversity in the body of Christ.
Bible Study Questions
1. How does the widespread proclamation of Moses' teachings in synagogues influence our understanding of the early church's mission to both Jews and Gentiles?

2. In what ways can the practice of reading Scripture in community settings, like synagogues, be applied to modern Christian worship and fellowship?

3. How does understanding the historical context of Moses' teachings help us engage with people from different religious backgrounds today?

4. What lessons can we learn from the Council of Jerusalem about handling doctrinal differences within the church?

5. How can the principles of God's law, as taught by Moses, be applied to contemporary ethical and moral issues facing Christians today?
Connections to Other Scriptures
Deuteronomy 31:9-13
This passage describes Moses instructing the Israelites to read the law publicly every seven years, emphasizing the importance of hearing and learning God's commandments.

Luke 4:16-21
Jesus reads from the scroll of Isaiah in the synagogue, illustrating the practice of reading Scripture in synagogues and highlighting the continuity of this tradition into the New Testament era.

Romans 2:12-16
Paul discusses the law and conscience, indicating that the law's principles are known even to those who do not have the law, which connects to the idea of Moses being proclaimed widely.
The First Council: Spiritual Liberty EstablishedR.A. Redford Acts 15:1-21
A Catholic PlatformActs 15:1-29
Christian LibertyM. C. Hazard.Acts 15:1-29
Church ControversyP. Schaff, D. D.Acts 15:1-29
ControversialistsJ. Thomas.Acts 15:1-29
Controversies, After Effects OfDean Stanley.Acts 15:1-29
Controversy Among ChristiansC. S. Robinson.Acts 15:1-29
Controversy, Frequently the Result of MisunderstandingJ. M. Buckley, D. D.Acts 15:1-29
Disturbers of the ChurchS. S. TimesActs 15:1-29
Essentials and Non-EssentialsActs 15:1-29
Law and GospelJ. Mason, M. A.Acts 15:1-29
The Assembly At JerusalemD. Fraser, D. D.Acts 15:1-29
The Assembly At Jerusalem: a ModelK. Gerok.Acts 15:1-29
The Assembly At Jerusalem: its ImportanceK. Gerok.Acts 15:1-29
The First Ecclesiastical CouncilD. Thomas, D. D.Acts 15:1-29
The First Ecclesiastical CouncilD. Thomas, D. D.Acts 15:1-29
The Gospel not a Matter for Controversy, But for UseC. H. Spurgeon.Acts 15:1-29
Times in Church HistoryK. Gerok.Acts 15:1-29
A Great DissensionP.C. Barker Acts 15:1-35
The Council At JerusalemE. Johnson Acts 15:6-21
A Grave Crisis in the Kingdom of God: More LessonsW. Clarkson Acts 15:12-35
A Triumph of Spirituality and LibertyA. H. Bradford, D. D.Acts 15:13-29
The Decision of the CouncilJ. Parker, D. D.Acts 15:13-29
People
Barnabas, Barsabas, David, James, John, Judas, Mark, Paul, Peter, Silas, Simeon, Simon
Places
Cilicia, Cyprus, Jerusalem, Judea, Pamphylia, Phoenicia, Samaria, Syria, Syrian Antioch
Topics
Ancient, Earliest, Early, Former, Generations, Law, Past, Preach, Preachers, Preaching, Reading, Sabbath, Synagogues, Town, Various
Dictionary of Bible Themes
Acts 15:21

     5175   reading
     7430   Sabbath, in NT
     8626   worship, places

Acts 15:1-29

     7241   Jerusalem, significance

Acts 15:5-31

     7512   Gentiles, in NT

Acts 15:15-21

     7610   Council of Jerusalem

Acts 15:19-22

     8409   decision-making, and providence

Acts 15:20-21

     4404   food

Library
The Breaking Out of Discord
'And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles:
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Charter of Gentile Liberty
'Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. 15. And to this agree the words of the prophets; as it is written, 16. After this I will return, and will build again the tabernacle
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Good Man's Faults
'And Barnabas determined to take with them John, whose surname was Mark. 38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.'--ACTS xv. 37, 38. Scripture narratives are remarkable for the frankness with which they tell the faults of the best men. It has nothing in common with the cynical spirit in historians, of which this age has seen eminent examples, which fastens upon the weak places in the noblest natures, like a wasp
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!"[64] Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Upon Our Lord's SermonOn the Mount
Discourse 2 "Blessed are the meek: For they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: For they shall obtain mercy." Matt. 5:5-7 I. 1. When "the winter is past," when "the time of singing is come, and the voice of the turtle is heard in the land;" when He that comforts the mourners is now returned, "that he may abide with them for ever;" when, at the brightness of his presence, the clouds disperse,
John Wesley—Sermons on Several Occasions

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many
Hugh Binning—The Works of the Rev. Hugh Binning

Foreword
"Jesus of Nazareth, a Biography, by John Mark," recognizes the author of the second Gospel as that "John, whose surname was Mark" (Acts 15:37), whom Barnabas chose as companion when he sailed for Cyprus on his second missionary journey. In making use of the new title, the plan of the Editor is to present "The Gospel: According to Mark" as it would be printed were it written in the twentieth rather than the first century. Mark's Gospel has been chosen for this purpose to make available in more readable
John Mark—Jesus of Nazareth - A Biography

The Subtraction Process
The baptism with the Holy Ghost and fire, the entering into the heavenly inheritance of Canaan, and the possession of the land, and all the blessings that follow are unmistakably a process of addition to the already blessed experience of the justified soul. This addition is scripturally termed "sanctification." No mortal language can ever express how much of an addition it is; but there must necessarily precede this marvelous grace, a definite and absolute subtraction, a loss of all things for the
J. W. Byers—Sanctification

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy
John MacNeil—The Spirit-Filled Life

Second Missionary Journey
Scripture, Acts 15:36-18:22 +The Inception+--After the Jerusalem Council Paul returned to Antioch where he spent some time, "teaching and preaching the Word of the Lord with many others also." "And some days after Paul said unto Barnabas, Let us go again and visit our brethren i+The Companions+ (Acts 15:37-40).--Barnabas proposed to take John Mark, his nephew, with them on this second journey. But Paul strenuously objected, basing his objection on the ground that this young man had deserted them
Henry T. Sell—Bible Studies in the Life of Paul

Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version,
E. P. Barrows—Companion to the Bible

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied
E. P. Barrows—Companion to the Bible

The Council at Jerusalem.
(Comp. § 34, pp. 835 sqq. and 346 sq.) The most complete outward representation of the apostolic church as a teaching and legislative body was the council convened at Jerusalem in the year 50, to decide as to the authority of the law of Moses, and adjust the difference between Jewish and Gentile Christianity. [743] We notice it here simply in its connection with the organization of the church. It consisted not of the apostles alone, but of apostles, elders, and brethren. We know that Peter,
Philip Schaff—History of the Christian Church, Volume I

The Synod of Jerusalem, and the Compromise Between Jewish and Gentile Christianity.
Literature. I. Acts 15, and Gal. 2, and the Commentaries thereon. II. Besides the general literature already noticed (in §§ 20 and 29), compare the following special discussions on the Conference of the Apostles, which tend to rectify the extreme view of Baur (Paulus, ch. V.) and Overbeck (in the fourth edition of De Wette's Com. on Acts) on the conflict between Acts 15 and Gal. 2, or between Petrinism and Paulinism, and to establish the true historic view of their essential unity in diversity.
Philip Schaff—History of the Christian Church, Volume I

The Catholic Epistles.
I. Storr: De Catholicarum Epp. Occasione et Consilio. Tüb. 1789. Staeudlin: De Fontibus Epp. Cath. Gott. 1790. J. D. Schulze: Der schriftstellerische Charakter und Werth des Petrus, Jacobus und Judas. Leipz. 1802. Der schriftsteller. Ch. des Johannes. 1803. II. Commentaries on all the Catholic Epistles by Goeppfert (1780), Schlegel (1783), Carpzov (1790), Augusti (1801), Grashof (1830), Jachmann (1838), Sumner (1840), De Wette (3d ed. by Brückner 1865), Meyer (the Cath. Epp. by Huther,
Philip Schaff—History of the Christian Church, Volume I

Whether the Justification of the Ungodly is the Remission of Sins
Whether the Justification of the Ungodly is the Remission of Sins We proceed to the first article thus: 1. It seems that the justification of the ungodly is not the remission of sins. It is clear from what was said in Q. 71, Arts. 1 and 2, that sin is opposed not only to justice, but to all virtues. Now justification means a movement towards justice. Hence not every remission of sin is justification, since every movement is from one contrary to its opposite. 2. Again, it is said in 2 De Anima, text
Aquinas—Nature and Grace

Whether Purification of the Heart is an Effect of Faith
Whether Purification of the Heart is an Effect of Faith We proceed to the second article thus: 1. It seems that purification of the heart is not an effect of faith. Purity of heart pertains mainly to the affections. But faith is in the intellect. Hence faith does not cause purification of the heart. 2. Again, that which causes purification of the heart cannot exist together with impurity. But faith exists together with the impurity of sin, as is obvious in those whose faith is unformed. Hence faith
Aquinas—Nature and Grace

Church Government.
By this time the Gospel had not only been firmly settled as the religion of the great Roman empire, but had made its way into most other countries of the world then known. Here, then, we may stop to take a view of some things connected with the Church; and it will be well, in doing so, to remember what is wisely said by our own Church, in her thirty-fourth article, which is about "the Traditions of the Church" (that is to say, the practices handed down in the Church) --"It is not necessary that traditions
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Every virtue is a Moral virtue?
Objection 1: It would seem that every virtue is a moral virtue. Because moral virtue is so called from the Latin "mos," i.e. custom. Now, we can accustom ourselves to the acts of all the virtues. Therefore every virtue is a moral virtue. Objection 2: Further, the Philosopher says (Ethic. ii, 6) that moral virtue is "a habit of choosing the rational mean." But every virtue is a habit of choosing: since the acts of any virtue can be done from choice. And, moreover, every virtue consists in following
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Good?
Objection 1: It would seem that the Old Law was not good. For it is written (Ezech. 20:25): "I gave them statutes that were not good, and judgments in which they shall not live." But a law is not said to be good except on account of the goodness of the precepts that it contains. Therefore the Old Law was not good. Objection 2: Further, it belongs to the goodness of a law that it conduce to the common welfare, as Isidore says (Etym. v, 3). But the Old Law was not salutary; rather was it deadly and
Saint Thomas Aquinas—Summa Theologica

Whether There Should have Been Man Ceremonial Precepts?
Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above ([2105]AA[1],2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts. Objection 2: Further,
Saint Thomas Aquinas—Summa Theologica

Whether Simple Fornication is a Mortal Sin?
Objection 1: It would seem that simple fornication is not a mortal sin. For things that come under the same head would seem to be on a par with one another. Now fornication comes under the same head as things that are not mortal sins: for it is written (Acts 15:29): "That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication." But there is not mortal sin in these observances, according to 1 Tim. 4:4, "Nothing is rejected that is received with
Saint Thomas Aquinas—Summa Theologica

Whether it is against the Natural Law to have a Concubine?
Objection 1: It would seem that to have a concubine is not against the natural law. For the ceremonies of the Law are not of the natural law. But fornication is forbidden (Acts 15:29) in conjunction with ceremonies of the law which for the time were being imposed on those who were brought to the faith from among the heathens. Therefore simple fornication which is intercourse with a concubine is not against the natural law. Objection 2: Further, positive law is an outcome of the natural law, as Tully
Saint Thomas Aquinas—Summa Theologica

Whether the Justification of the Ungodly is the Remission of Sins?
Objection 1: It would seem that the justification of the ungodly is not the remission of sins. For sin is opposed not only to justice, but to all the other virtues, as stated above ([2212]Q[71], A[1]). Now justification signifies a certain movement towards justice. Therefore not even remission of sin is justification, since movement is from one contrary to the other. Objection 2: Further, everything ought to be named from what is predominant in it, according to De Anima ii, text. 49. Now the remission
Saint Thomas Aquinas—Summa Theologica

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