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Selected Verse: Acts 15:20 - King James

Verse	Translation	Text
Ac 15:20	King James	But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
But . . . that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry. and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols. and from things strangled--which had the blood in them. and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Act 15:28.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

But . . . that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.

and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.

and from things strangled--which had the blood in them.

and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Act 15:28.

Notes on the Bible, by Albert Barnes, [1834]
That we write unto them - Expressing our judgment, or our views of the case. That they abstain - That they refrain from these things, or wholly avoid them. Pollutions of idols - The word rendered "pollutions" means any kind of "defilement." But here it is evidently used to denote the flesh of those animals that were offered in sacrifice to idols. See Act 15:29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, Co1 10:25-29. It became a very important question whether it was right for Christians to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that they did not eat it as a sacrifice to idols, or lend their countenance in any way to the idolatrous Worship where it had been offered. See this subject discussed at length in Co1 8:4-13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices of idols in their feasts might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that the Christians at Antioch be recommended to abstain from this. To partake of that food might not be morally wrong Co1 8:4, but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it. And from fornication - The word used here πορνεία porneia is applicable to "all illicit sexual intercourse," and may refer to adultery, incest, or licentiousness in any form. There has been much diversity of opinion in regard to this expression. Interpreters have been greatly perplexed to understand why this violation of the moral law has been introduced amidst the violations of the ceremonial law, and the question is naturally asked whether this was a sin about which there could be any debate between the Jewish and Gentile converts? Were there any who would practice it, or plead that it was lawful? If not, why is it prohibited here? Various explanations of this have been proposed. Some have supposed that James refers here to the offerings which harlots would make of their gains to the service of religion, and that James would prohibit the reception of it. Beza, Selden, and Schleusner suppose the word is taken for idolatry, as it is often represented in the Scriptures as consisting in unfaithfulness to God, and as it is often called adultery. Heringius supposes that marriage between idolaters and Christians is here intended. But, after all, the usual interpretation of the word, as referring to illicit sexual intercourse of the sexes of any kind, is undoubtedly here to be retained. If it be asked, then, why this was particularly forbidden, and was introduced in this connection, we may reply: (1) That this vice prevailed everywhere among the Gentiles, and was that to which all were particularly exposed. (2) that it was not deemed by the Gentiles disgraceful. It was practiced without shame and without remorse. (Terence, Adelphi, 1, 2, 21. See Grotius.) It was important, therefore, that the pure laws of Christianity on this subject should be known, and that special pains should be taken to instruct the early converts from paganism in those laws. The same thing is necessary still in pagan lands. (3) this crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry everywhere tended to sanction and promote it. A mass of evidence on this subject which sickens the heart, and which would be too long and too indelicate to introduce here, may be seen in Tholuck's Nature and Moral Influence of Paganism, in the Biblical Repository for July, 1832, p. 441-464. As this vice was almost universal; as it was practiced without shame or disgrace; as there were no laws among the pagan to prevent it; as it was connected with all their views of idol worship and of religion, it was important for the early Christians to frown upon and to oppose it, and to set a special guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Christian religion. It is for this cause that it is so often and so pointedly forbidden in the New Testament Rom 1:29; Co1 6:13, Co1 6:18; Gal 5:19; Eph 5:3; Th1 4:3. And from things strangled - That is, from animals or birds that were killed without shedding their blood. The reason why these were considered by the Jews unlawful to. be eaten was, that thus they would be under a necessity of eating blood, which was positively forbidden by the Law. Hence, it was commanded in the Law that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten, Lev 17:13. And from blood - The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life, Lev 17:11, Lev 17:14. See notes on Rom 3:25. The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. See Spencer, De Ley Hebrae., p. 144, 145, 169, 235, 377, 381, 594, edit. 1732. See also this whole passage examined at length in Spencer, p. 588-626. The primary reason of the prohibition was, that it was thus used in the feasts and compacts of idolaters. That blood was thus drank by the pagans, particularly by the Sabians, in their sacrifices, is fully proved by Spencer, De Leg., p. 377-380 But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. On this opinion see the notes on Rom 3:25. This reason existed before any ceremonial law; it is founded in the nature of things; it has no particular reference to any custom of the Jews; and it is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason, its use should be abstained from everywhere. It adds to the force of these remarks when we remember that the same principle was settled before the laws of Moses were given, and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death, Gen 9:4-6. It is supposed, therefore, that this law is still obligatory. Perhaps, also, there is no food more unwholesome than blood; and it is a further circumstance of some moment that all people naturally revolt from it as an article of food.

Notes on the Bible, by Albert Barnes, [1834]

That we write unto them - Expressing our judgment, or our views of the case.

That they abstain - That they refrain from these things, or wholly avoid them.

Pollutions of idols - The word rendered "pollutions" means any kind of "defilement." But here it is evidently used to denote the flesh of those animals that were offered in sacrifice to idols. See Act 15:29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, Co1 10:25-29. It became a very important question whether it was right for Christians to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that they did not eat it as a sacrifice to idols, or lend their countenance in any way to the idolatrous Worship where it had been offered. See this subject discussed at length in Co1 8:4-13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices of idols in their feasts might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that the Christians at Antioch be recommended to abstain from this. To partake of that food might not be morally wrong Co1 8:4, but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it.

And from fornication - The word used here πορνεία porneia is applicable to "all illicit sexual intercourse," and may refer to adultery, incest, or licentiousness in any form. There has been much diversity of opinion in regard to this expression. Interpreters have been greatly perplexed to understand why this violation of the moral law has been introduced amidst the violations of the ceremonial law, and the question is naturally asked whether this was a sin about which there could be any debate between the Jewish and Gentile converts? Were there any who would practice it, or plead that it was lawful? If not, why is it prohibited here? Various explanations of this have been proposed. Some have supposed that James refers here to the offerings which harlots would make of their gains to the service of religion, and that James would prohibit the reception of it. Beza, Selden, and Schleusner suppose the word is taken for idolatry, as it is often represented in the Scriptures as consisting in unfaithfulness to God, and as it is often called adultery. Heringius supposes that marriage between idolaters and Christians is here intended. But, after all, the usual interpretation of the word, as referring to illicit sexual intercourse of the sexes of any kind, is undoubtedly here to be retained. If it be asked, then, why this was particularly forbidden, and was introduced in this connection, we may reply:

(1) That this vice prevailed everywhere among the Gentiles, and was that to which all were particularly exposed.

(2) that it was not deemed by the Gentiles disgraceful. It was practiced without shame and without remorse. (Terence, Adelphi, 1, 2, 21. See Grotius.) It was important, therefore, that the pure laws of Christianity on this subject should be known, and that special pains should be taken to instruct the early converts from paganism in those laws. The same thing is necessary still in pagan lands.

(3) this crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry everywhere tended to sanction and promote it. A mass of evidence on this subject which sickens the heart, and which would be too long and too indelicate to introduce here, may be seen in Tholuck's Nature and Moral Influence of Paganism, in the Biblical Repository for July, 1832, p. 441-464. As this vice was almost universal; as it was practiced without shame or disgrace; as there were no laws among the pagan to prevent it; as it was connected with all their views of idol worship and of religion, it was important for the early Christians to frown upon and to oppose it, and to set a special guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Christian religion. It is for this cause that it is so often and so pointedly forbidden in the New Testament Rom 1:29; Co1 6:13, Co1 6:18; Gal 5:19; Eph 5:3; Th1 4:3.

And from things strangled - That is, from animals or birds that were killed without shedding their blood. The reason why these were considered by the Jews unlawful to. be eaten was, that thus they would be under a necessity of eating blood, which was positively forbidden by the Law. Hence, it was commanded in the Law that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten, Lev 17:13.

And from blood - The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life, Lev 17:11, Lev 17:14. See notes on Rom 3:25. The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. See Spencer, De Ley Hebrae., p. 144, 145, 169, 235, 377, 381, 594, edit. 1732. See also this whole passage examined at length in Spencer, p. 588-626. The primary reason of the prohibition was, that it was thus used in the feasts and compacts of idolaters. That blood was thus drank by the pagans, particularly by the Sabians, in their sacrifices, is fully proved by Spencer, De Leg., p. 377-380 But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. On this opinion see the notes on Rom 3:25. This reason existed before any ceremonial law; it is founded in the nature of things; it has no particular reference to any custom of the Jews; and it is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason, its use should be abstained from everywhere. It adds to the force of these remarks when we remember that the same principle was settled before the laws of Moses were given, and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death, Gen 9:4-6. It is supposed, therefore, that this law is still obligatory. Perhaps, also, there is no food more unwholesome than blood; and it is a further circumstance of some moment that all people naturally revolt from it as an article of food.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Write (ἐπιστεῖλαι) Originally, to send to, as a message; hence, by letter. The kindred noun ἐπιστολή, whence our epistle, means, originally, anything sent by a messenger. Letter is a secondary meaning. Pollutions (ἀλισγημάτων) A word not found in classical Greek, and only here in the New Testament. The kindred verb ἀλισγεῖν, to pollute, occurs in the Septuagint, Daniel 1:8; Malachi 1:7, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (Act 15:29); the flesh of idol sacrifices, of which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See Co1 10:25-28; and Exo 34:15. Fornication In its literal sense. "The association of fornication with three things in themselves indifferent is to be explained from the then moral corruption of heathenism, by which fornication, regarded from of old with indulgence, and even with favor, nay, practised without shame even by philosophers, and surrounded by poets with all the tinsel of lasciviousness, had become in public opinion a thing really indifferent" (Meyer). See Dllinger, "The Gentile and the Jew," ii., 237 sq. Strangled The flesh of animals killed in snares, and whose blood was not poured forth, was forbidden to the Israelites.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
To abstain from fornication - Which even the philosophers among the heathens did not account any fault. It was particularly frequent in the worship of their idols, on which account they are here named together. And from things strangled - That is, from whatever had been killed, without pouring out the blood. When God first permitted man to eat flesh, he commanded Noah, and in him all his posterity, whenever they killed any creature for food, to abstain from the blood thereof. It was to be poured upon the ground as water: doubtless in honour of that blood which was in due time poured out for the sin of the world.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But that we write unto them - Four things are prohibited in this decree: 1. Pollutions of idols; 2. fornication; 3. things strangled; 4. blood. By the first, Pollutions of Idols, or, as it is in Act 15:25, meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered, and joining with idolaters in their sacred feasts, which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals. By the second, Fornication, all uncleanness of every kind was prohibited; for πορνεια not only means fornication, but adultery, incestuous mixtures, and especially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus; and the shocking disorders exhibited in the Bacchanalia, Lupercalia, and several others. By the third, Things Strangled, we are to understand the flesh of those animals which were strangled for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy. By the fourth, Blood, we are to understand, not only the thing itself, for the reasons which I have assigned in the note on Gen 9:4, and for others detailed at the end of this chapter; but also all cruelty, manslaughter, murder, etc., as some of the ancient fathers have understood it. Instead of του αἱματος, blood, some have conjectured that we should read χοιρειας, swine's flesh; for they cannot see, first, that there can be any harm in eating of blood; and, secondly, that, as the other three things neither have nor can have any moral evil in them, it would seem strange that they should be coupled with a thing which, on all hands, is confessed to have much moral turpitude. Answers to such trifling objections will be found at the end of the chapter. It is only necessary to add that this χοιρειας, which is the critical emendation of Dr. Bentley, is not supported by one MS. or version in existence. At the close of this verse, the Codex Bezae, and several others, add a fifth thing, And not to do to others what they would not have done to themselves. Though this is a very ancient reading, it does not appear to be genuine.

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²⁸ For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

⁴ But flesh with the life thereof, which is the blood thereof, shall ye not eat.
⁵ And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.
⁶ Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

¹⁴ For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.

¹¹ For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

¹³ And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.

³ For this is the will of God, even your sanctification, that ye should abstain from fornication:

³ But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

¹⁹ Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

¹⁸ Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

¹³ Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

²⁹ Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

⁴ As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

⁴ As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.
⁵ For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
⁶ But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
⁷ Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.
⁸ But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.
⁹ But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
¹⁰ For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;
¹¹ And through thy knowledge shall the weak brother perish, for whom Christ died?
¹² But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
¹³ Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

²⁵ Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
²⁶ For the earth is the Lord's, and the fulness thereof.
²⁷ If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
²⁸ But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:
²⁹ Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

²⁹ That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

¹⁵ Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

²⁹ That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

⁴ But flesh with the life thereof, which is the blood thereof, shall ye not eat.

²⁵ It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,