Acts 21 - Apostasy: Are the Translators Hiding Something?
“Grace to you and peace from God our Father and the Lord Jesus Christ, who gave Himself for our sins so that He might rescue us from this present evil,”
Have you ever wondered why biblical translators pick certain words over others? Sometimes it’s simply because the word is the best possible English word. Other times however, and I do not say this lightly, it is to emphasize their theological assumptions and leanings.
Biblical language used by the translators can have an effect of smoothing over ideas that may run counter to their assumptions, theological leanings, and the manuscript evidence. This is well-known in theology circles and it is why you should have several translations (and why we heartily encourage a literal-grammatical-historical hermeneutic, and rest final authority in the manuscripts!). For instance, the ESV assumes that the word ‘effeminate’ (Greek: malakoi) in 1 Cor. 6:9 is simply a synonym for the next word in the text which is ‘homosexual’ (Greek: arsenokoitai), and they just leave it out of their translation, even though it clearly exists in the manuscript evidence.
Compare for yourself 1 Cor. 6:9
ESV - Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality,
NASB 95 - Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals,
Other examples are certain words that the translators say are “added for clarity.” If you notice in the book of Hebrews, particularly chs. 8 and 9, you’ll notice in your English translation an italicized word, “covenant.” Now that word is italicized because it does not exist inside the manuscript evidence. The translators add it for “textual clarity.” Except, that the context in chapter 7 before chapters 8 and 9 is about priesthood (that of the Levites and that of Melchizedek). Again, I do not say this lightly, but the context is in all likelihood the inferiority of the Levitical line to bring salvation, NOT the inferiority of the Mosaic Covenant, in and of itself. Furthermore, how can the Mosaic Covenant be inferior since the New Covenant is clearly about having the Law (Hebrew: Torah) written on the heart (Jeremiah 31:31-33)?
When the translators insert a word for “textual clarity” they could actually radically distort the text. So instead of an italicized “covenant” they could just as easily have inserted “priesthood.” This, of course, does not support their theology!
I say this, not to drive a wedge of doubt about the reliability of the English Bibles, but rather, to emphasize the importance of understanding the translator’s assumptions and biases used in the interpretation of the text versus what the manuscripts actually say. Theological assumptions are not divinely inspired, so it is imperative that we read what the text actually says, rather than what a translator thought about the text!
Forsake or Apostate?
Acts 21:21 says, “and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs.”
Again as I covered in “Acts 21 The Hermeneutical Key” and “Acts 21, Acts 15 and the Pagan Temple Context” James is trying to determine what Paul had been preaching in the diaspora. The charge here is that Paul had been preaching the forsaking of Moses.
But is this really what the text says?
Acts 21:21 κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν
The emboldened word above is what the translators translate as “forsake” (Now if you have been following the you-know-what variants you might know a little Greek). But that word is apostasian, (root: apostasia), which is where we get our word apostasy.
The other times the word “forsake,” “forsaken,” or “leave/abandon” is used in the New Testament it is typically translated from the Greek word kataleipo or egkataleipo. See, Matthew 27:46; Mark 15:34; Acts 2:27, 31; 2 Cor. 4:9; 2 Tim. 4:10 Hebrews 13:5.
At its base, it seems that they have a similar emphasis, which is to leave or abandon or forsake. But what is interesting is that the only time apostasia is translated as “forsake” is here in Acts 21. The only other time apostasia is used in the New Testament is in 2 Thess. 2:3, where it is translated directly as “apostasy.”
That being said the word apostasia carries with it an additional connotation: that of leaving of the one true religion.
There really is a difference between the two words, and so it seems that James used apostasian intentionally. Biblically speaking, the only definition of this word is falling away from the one true religion – not merely leaving or forsaking in the sense that egkataleipo or kataleipo offers.
USES OF EGKATALEIPO and KATALEIPO
Mt. 27:46 and Mk. 15:34 detail Christ’s words as having been forsaken by the Father.
Acts 2:27, 31 detail how Christ was not abandoned and did not suffer decay.
2 Cor 4:9 is in reference to being persecuted but not forsaken by God.
2 Tim. 4:10 shows how Demas deserted Paul.
Heb. 13:5 tells how God will never leave nor forsake us.
These words are used in context of personal relationships with God or other people, being left or abandoned by someone, or perhaps leaving something behind. It can also denote leaving the right path (2 Pet. 2:15) and following the way of another. Again, this is in terms of relationships with persons. The example in 2 Peter 2:15, is that they followed Balaam rather than God. Though this one definition is very close to apostasia, one could argue that these people who had infiltrated the community and spread the heresies were never really a part of the true body. Moreover, the people who are convinced by these heresies, after having known the true way, do in fact apostatize, because Peter uses a synonym hypostrepho in 2 Peter 2:21, which says,
“For it would be better for them not to have known the way of righteousness, than having known it, to turn away (hypostrepho) from the holy commandment handed on to them.”
The term hypostrepho means to turn one’s self in conduct (othrodoxy or orthopraxy), to change one’s mind and act another way, literally and figuratively “turning away.” Thus, those who know the holy commandment but does not do it, in effect, commits apostasy by their actions.
A similar word, using the root word strepho is used in Hosea 14:4. There it is translated as apostasy. “I will heal their apostasy (apostrepho)…”
It seems then that apostasia and its synonyms hypostrepho and apostrepho are only used in reference to leaving true belief (orthodoxy) and proper practice (orthopraxy), as defined by the Word of God.
At the time the epistles were written, the only Word of God was the Torah, Prophets, and Writings! So while the translators chose ‘forsake,’ a more direct definition is simply ‘apostatize’ from the true faith and its orthopraxy as defined by the “Old Testament.”
What James is relaying to Paul is that he is being accused of apostasy! This makes the accusation far more serious than what a simple forsaking or leaving would entail.
My translation of Acts 21:21 would be something like this, “and they have been told about you, that you are teaching all the Jews who are among the Gentiles to apostatize from Moses, telling them not to circumcise their children nor to walk according to the customs.”
Apostasy
As mentioned above, the only other time the Greek word apostasia is used is in 2 Thess. 2:3, which says,
“Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction,”
Ok, so why did the translators translate it “apostasy” here, but simply “forsake” in Acts 21?
This author suggests that it’s to smooth over the fact that Paul and James both affirmed the continuity of the Mosaic Covenant as the outworking of the one true religion and what this would mean for Christian orthopraxy! Just imagine a Sunday morning preacher saying that James and Paul both agreed that not following the Mosaic Law would be APOSTASY.
The use of “forsake” in effect, smooths over a more direct and serious charge of apostasy and false orthopraxy.
The translators therefore have to assume that the apostasy spoken of here in 2 Thess. 2:3 is some other form of apostasy than what Paul and James affirm in Acts 21. Unfortunately for the translators, their interpretation of apostasia is not supported, considering when and to whom 2 Thessalonians was written!
The translators simply assume that many will fall away from faith in the Messiah, which is indeed true, however, their view fails because of the grammar. Should one simply deny or leave a person (Christ) for another (The Man of Lawlessness), the Greek word could have been (eg)kataleipo. But Paul, here in 2 Thessalonians, like James, uses the word apostasia.
We must remember that the books of 1 and 2 Thessalonians are addressed to supposed believers. It should be obvious that unbelievers cannot apostatize because they never followed in the first place! The believers addressed in Thessaloniki should be walking orderly, by the words of the Law and by the instructions of the Apostles (e.g. Acts 15; Acts 21).
In fact, it even seems that Paul is alluding to that very fact here in 2 Thess. 2:3 whereby the man of lawlessness is revealed. The term “lawlessness” is translated from the Greek anomias. Nomos means “Law” and with the “a” prefix means without Law. Think of words like atheist (does not believe in god) or amoral (without morals).
Given that Paul likely penned 2 Thessalonians in the early to mid 50s AD (well before the destruction of the temple) and that the Apostolic scriptures had not been compiled yet (as they were still being written), the only Law that Paul can be speaking of here is the Mosaic Law! Thus, the man of lawlessness is one who neither acknowledges nor desires to do the right behavior as laid out in the Word of God recorded by Moses. This man (and all who follow/worship him) will exhibit or profess an orthopraxy that is contrary to that which God revealed to Moses.
For if the Mosaic Covenant tells us how to walk orderly in the one true religion, then to fail to do it (or as in Paul’s case, to preach against it) is considered apostasy by James and Paul, according to Acts 21 and 2 Thess. 2.
Thus, to not keep the Law is to fail to properly practice the faith (Rom. 3:31 says, “Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.”) Again the context is to people already inside the community and it is not a matter of justification but one of working out that faith.
If one is in the community, they walk accordingly, in faith and out of love to the Father and Messiah. The intentions matter! It is not a matter of mere external ritual!
Forsaking = The Result of Apostasy
When one commits apostasy, they are in fact committing an act of personal forsaking. The prophet Jeremiah makes this connection.
Jer. 2:19 “Your own wickedness will correct you,
And your apostasies will reprove you;
Know therefore and see that it is evil and bitter
For you to forsake the LORD your God,
And the dread of Me is not in you,” declares the Lord GOD of hosts.”
The Greek translation of the “Old Testament” which is called the Septuagint translates it accordingly
παιδεύσει σε ἡ ἀποστασία σου καὶ ἡ κακία σου ἐλέγξει σε καὶ γνῶθι καὶ ἰδὲ ὅτι πικρόν σοι τὸ καταλιπεῗν σε ἐμέ λέγει κύριος ὁ θεός σου καὶ οὐκ εὐδόκησα ἐπὶ σοί λέγει κύριος ὁ θεός σου
Do you notice both Apostasia and Kataleipo (emboldened)?
The act of apostasy does indeed effect your relationship with the Most High, which is what we are ultimately concerned with. In fact, the word apostasia does carry with it a shared etymological root and is related to the word apostasion which is indicative of a certificate of divorce! Given that the Covenants are always viewed in terms of marriage language, we can see that when one apostatizes from the covenant, they are in effect trying to divorce or “forsake” the one who initiated that marriage covenant.
See Jer. 31:31-33
Behold, days are coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the LORD. “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law (hebrew: torah) within them and on their heart I will write it; and I will be their God, and they shall be My people.
See the problem is not the Covenant, it is the people not following the Covenant. The New Covenant prophesied by Jeremiah literally says that God will write the Torah on the heart of his people. The people broke the Covenant, which we have seen is like divorce and adultery (see the book of Hosea). To act in apostasy is to act in adultery, following after other gods of your own heart.
Wait, have I committed apostasy?
You have to determine the answer for yourself, based on the biblical evidence we’ve just covered. But the full gospel of Yeshua is that we can have forgiveness of sins (John says that sin is lawlessness in 1 John 3:4). With this forgiveness, we can draw near to God, as He is faithful and just to forgive us of our sins and cleanse us from all unrighteousness.
I have good news. The prophets have foretold the apostasy of the people and of the glorious grace given by Messiah. For we have a loving God who is rich in mercy and slow to anger, even in our apostasy. Hosea 14:4 says that
I will heal their apostasy (apostrepho),
I will love them freely,
For My anger has turned away from them.
All have sinned and fallen short of the glory of God. As Paul, says, he would not have known sin if it were not for the Law (Rom. 7:7), and through the power and work of Christ, he can truly say to us, “Do not sin anymore” (John 5:14). This does not mean that we will always walk in perfection (though that should be our goal), it means that we walk orderly, keep the Torah, and rely on him for this walk (as the Torah is written on our hearts, Jer. 31:31-33). One repents of sin and then, in faith, lives according to the ways laid out by the Most High. The prophet Jeremiah exhorts and warns us, “Stand by the ways and see and ask for the ancient path, where the good way is, and walk in it; And you will find rest for your souls. But they said, ‘We will not walk, in it.’” Do not be like those who refuse to walk orderly. The Law is simply the rules of the marriage covenant! Like a husband sanctifies his wife, so to the Lord sanctifies his bride.
Christ also gives us a warning in Matthew 7:21-23!
“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles? And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ (Greek: anomian).
He is warning those who have apostatized from the rules of the covenant. They believe, and do all sorts of works, in His name!
When have you ever heard of an unbeliever doing works in the name of God? Brothers and sisters, I implore you, heed the warning. Walk orderly.
Again, this is why James is so keen on getting to the bottom of what Paul has been preaching! It is of utmost importance. The people of God act a certain way, which is in obedience to His word, not with mere external ritual, but with faith and love. In short, proper orthodoxy and orthopraxy require love as the foundation.
As Christ says, “If you love me, you will keep my commandments” (John 14:15; 15:10) This walk of faith and love, over time, purges sin and unrighteousness from the lives of the believers as we become conformed to the image of Christ. Again, one will learn the Law of God and his righteous ordinances in cities where he is preached (and Moses is not preached many places these days) every Sabbath (Acts 15:21).
When these righteous ordinances from the Law of God recorded by Moses are practiced as a community, those seeing it could indeed say, “…surely this nation is a wise and understanding people. For what great nation is there that has a god so near to it as is the LORD our God whenever we call on Him? Or what great nation is there that has statutes and judgments as righteous as this whole law which I am setting before you today?” (Deut. 4:6b-8).
John says in 1 John 2,
“My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. By this we know that we have come to know Him, if we keep His commandments. The one who says, “I have come to know Him” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.”
How did Christ (not to mention James, John, Peter, and Paul) walk ? They walked orderly, keeping the Law of Moses. James and Paul prove it in Acts 21.
Come back to the ancient path and walk in it.
ADONAI bless you and keep you
ADONAI make His face to shine upon you and be gracious to you
ADONAI lift up His countenance upon you and give you shalom.
-Scott McKenzie