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The Holy Bible, Berean Study Bible
Acts 15:20
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We're just gonna tell them they should not eat meat that has been sacrificed to false gods. They should keep away from all sexual perversions. They should also avoid eating meat from strangled animals, and never consume blood.
but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood.
but that we write to them that they abstain from things contaminated by idols and from sexual immorality and from what is strangled and from blood.
But that we give them orders to keep themselves from things offered to false gods, and from the evil desires of the body, and from the flesh of animals put to death in ways against the law, and from blood.
but to write to them to abstain from pollutions of idols, and from fornication, and from what is strangled, and from blood.
but that we write to them to abstain from things polluted by idols, from sexual immorality, [fn] from things strangled, and from blood.
but instead we should write to them to abstain from things polluted by idols, from sexual immorality, from eating anything that has been strangled, and from blood.
but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.
But that we write to them, to abstain from things offered to idols and fornication, and things strangled and blood.
Yet let us send them written instructions to abstain from things polluted by connexion with idolatry, from fornication, from meat killed by strangling, and from blood.
But that wee write vnto them, that they abstaine from pollutions of Idoles, and from fornication, and from things strangled, and from blood.
but to write to them to hold back from the pollutions of idols, and from fornication, and that strangled, and blood.
but to wryte vnto them, that they absteyne them selues from fylthynesse of Idols, from whordome, and from strangled, and bloude.
that they abstain from the pollutions of idols, from fornication, from animals that are strangled, and from their blood.
but that we write to them that they are to abstain from anything that has been contaminated by [being offered to] idols and from sexual impurity and from [eating the meat of] what has been strangled and from [the consumption of] blood.
but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
but should write to them to abstain from the pollutions of idols and from unchastity and from what is strangled and from blood.
but yt we write vnto them yt they abstayne them selves fro filthynes of ymages fro fornicacio from straglyd and fro bloude.
but that we write to them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
But that we write to them that they abstain from pollutions of idols, and [from] lewdness, and [from] things strangled, and [from] blood.
but to write to them to abstain from the pollutions of the idols, and the whoredom, and the strangled thing; and the blood;
Instead, we should write a letter to them telling them these things: Stay away from food that has been offered to idols (which makes it unclean), any kind of sexual sin, eating animals that have been strangled, and blood.
but that we should write them a letter telling them to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood.
We should simply write and tell them not to eat anything that has been offered to idols. They should be told not to eat the meat of any animal that has been strangled or that still has blood in it. They must also not commit any terrible sexual sins.
Instead, we should write them a letter telling them to abstain from things polluted by idols, from fornication, from what is strangled and from blood.
but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.
But that we send vnto them, that they absteine themselues from filthinesse of idoles, and fornication, and that that is strangled, and from blood.
But let us send word to them that they abstain from defilement by sacrifices to idols, and from fornication, and from animals strangled, and from blood.
but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.
Instead, we should write to them to keep away from things polluted by idols, from sexual immorality, from anything strangled,from anything strangled">[fn] and from blood.Genesis 9:4; 35:2; Exodus 20:3,23; Leviticus 3:17; Deuteronomy 12:16,23; Ezekiel 20:30; Deuteronomy 12:16,23, 1 Corinthians 6:9,18; 8:1; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; 1 Peter 4:3; Revelation 2:14,20, 1 Corinthians 6:9,18;">[xr]
but that we send to them, that they shall separate from the uncleanness of (idol) sacrifice, and from fornication, and from the strangled, and from blood.
But let word be sent to them, that they keep aloof from the defilement of a sacrifice [fn] , and from whoredom, and from what is strangled, and from blood.
Instead, we should write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood.
We should write to them that they should keep away from everything that is given to gods. They should keep away from sex sins and not eat blood or meat from animals that have been killed in ways against the Law.
but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood.
but to write unto them, to abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
But that we write unto them, that they refrain themselves from the pollutions of idols and from fornication and from things strangled and from blood.
But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
but we should write a letter to them to abstain from the pollution of idols and from sexual immorality and from what has been strangled and from blood.
But that we write vnto them, that they absteyne themselues from fylthynesse of idols, and fro fornication, and from strangled, and from blood.
Instead, we should send a letter telling them only the things they should not do: Don't eat food that has been given to idols. This makes the food unclean. Don't be involved in sexual sin. Don't eat meat from animals that have been strangled or any meat that still has the blood in it.
but that we write to them that they abstain from things contaminated by idols, from acts of sexual immorality, from what has been strangled, and from blood.
Instead, we should write a letter telling them not to eat any food that is ritually unclean because it has been offered to idols; to keep themselves from sexual immorality; and not to eat any animal that has been strangled, or any blood.
to be not disesid, but to write to hem, that thei absteyne hem fro defoulingis of maumetis, and fro fornicacioun, and stranglid thingis, and blood.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
from pollutions: Acts 15:29, Genesis 35:2, Exodus 20:3-5, Exodus 20:23, Exodus 34:15, Exodus 34:16, Numbers 25:2, Psalms 106:37-39, Ezekiel 20:30, Ezekiel 20:31, 1 Corinthians 8:1, 1 Corinthians 8:4-13, 1 Corinthians 10:20-22, 1 Corinthians 10:28, Revelation 2:14, Revelation 2:20, Revelation 9:20, Revelation 10:2, Revelation 10:8
fornication: 1 Corinthians 5:11, 1 Corinthians 6:9, 1 Corinthians 6:13, 1 Corinthians 6:18, 1 Corinthians 7:2, 2 Corinthians 12:21, Galatians 5:19, Ephesians 5:3, Colossians 3:5, 1 Thessalonians 4:3, Hebrews 12:16, Hebrews 13:4, 1 Peter 4:3
things: Acts 21:25, Genesis 9:4, Leviticus 3:17, Leviticus 7:23-27, Leviticus 17:10-14, Deuteronomy 12:16, Deuteronomy 12:23-25, Deuteronomy 14:21, Deuteronomy 15:23, 1 Samuel 14:32, Ezekiel 4:14, Ezekiel 33:25, 1 Timothy 4:4, 1 Timothy 4:5
Reciprocal: Exodus 22:31 - neither Leviticus 7:26 - ye shall eat Mark 7:15 - nothing Acts 10:15 - What Acts 16:3 - and took Colossians 2:16 - in meat 1 Peter 2:11 - abstain
Cross-References
In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim,
as the reaper gathers the standing grain and harvests the ears with his arm, as one gleans heads of grain in the Valley of Rephaim.
Gill's Notes on the Bible
But that we write unto them,.... Or send an epistle to them, to this effect, concerning the following things:
that they abstain from pollutions of idols; that is, from eating things offered to idols; see Acts 15:29 for not idolatry, or the worshipping of idols itself, is here spoken of; for that was no indifferent thing; and besides, these converted Gentiles were turned from that, and there was no danger of their returning to it; but eating things sacrificed to idols was an indifferent thing; but yet inasmuch as it had a tendency to lead to idolatry, and gave offence to the Jewish believers in the churches, and was a stumbling block to weak minds, who by the example of stronger Christians, were led to eat them as sacrificed to an idol, and so their weak consciences were defiled, therefore it was very proper to abstain from them;
and from fornication; not spiritual fornication or idolatry, but fornication taken in a literal sense, for the carnal copulation of one single person with another, and which is commonly called simple fornication: the reason why this is put among, things indifferent is, not that it was so in itself, but because it was not thought to be criminal by the Gentiles, and was commonly used by them, and which must be offensive to the believing Jews, who were better acquainted with the will of God; this is omitted in the Ethiopic version:
and from things strangled; that is; from eating them, and design such as die of themselves, or are torn with beasts, or are not killed in a proper way, by letting out their blood; but their blood is stagnated or congealed in the veins: the Jews might not kill with a reaper's sickle, nor with a saw, nor with the teeth, or nail; because these חונקין, "strangled" a: and what was not slain as it should be, was reckoned all one as what dies of itself; and whoever ate of either of these was to be beaten b; the law respecting these things was of the ceremonial kind, and peculiar to the Jews, and was not binding upon the Gentiles; for that which died of itself might be given to a stranger, and he might eat it, or it might be sold to an alien, Deuteronomy 14:21 this has been wanting in many copies, and it was not read by several of the ancient fathers:
and from blood: which is not to be understood of the blood of men and shedding of that, which is of a moral nature; but of the blood of beasts, and of eating of that. There were several laws about eating of blood, and which are different, and ought to be carefully distinguished. The first is in Genesis 9:4 "but flesh with the life thereof, which is the blood there of, shall you not eat"; which forbids the eating of flesh with the blood; but not the eating of flesh separately, nor the eating of blood separately, provided they were properly prepared and dressed, but the eating of them together without any preparation. As this was the first hint to man that we know of, that he might eat flesh, it was proper that the manner in which he should eat it, should be suggested to him; that he should not take the creature alive and eat it, or tear off any of its members and eat it whilst alive, or eat raw flesh; but should prepare it by roasting or boiling, or some way, in which it might become proper food: and it is the constant sense of the Jewish synagogue c, that this law is to be understood of the member of a living creature, torn from it, and eaten whilst alive; six commands, the Jews say, were given to the first man Adam, the first five forbid idolatry, blasphemy, shedding of blood, uncleanness, and theft, or robbery, and the sixth required judgment against offenders; to these were added, for the sons of Noah, a seventh, which forbid the eating of the member of a living creature, as it is said, Genesis 9:4 d. So that this law has nothing to do with eating of blood, simply considered, and no more forbids eating of it separately, than it does eating of flesh separately: in like manner is the law in Deuteronomy 12:23 to be understood, and is so interpreted by the Jewish writers e: another law is in Leviticus 19:26 "ye shall not eat anything with the blood"; which according to our version, seems to be the same law with the former, but is not; for it is not said here, as before, ב, "in", or "with", but על, "upon", "over", or "by" the blood. This is differently understood: some think the sense is, that no one should eat of the sacrifices, before the sprinkling of the blood upon the altar f; or until it stands or is congealed in the basons g; others, that it is a caution to judges, that they do not eat until they have finished judgment; for whoever judges or passes sentence after he has eat and drank, is as if he was guilty of blood h: another observes i, that next to this clause, it is said, "neither shall ye use enchantment"; meaning that they should not use enchantment by eating, in the way that murderers do, who eat bread over the slain, that the avengers of the slain may not take vengeance on them; this author smells something superstitious or diabolical in this matter; and indeed this is the case; the truth of the matter is, it refers to a practice among the Heathens, who fancied that blood was the food of the demons, to whom they sacrificed; and therefore when they sacrificed to them, they took the blood of the beast and put it into a vessel, and sat down by it, and round about it, and ate the flesh; imagining that whilst they ate the flesh, the demons eat the blood, and by this means friendship and familiarity were contracted between them; so that they hoped to receive some advantage from them, and be informed of things to come k. Hence, this law is placed with others against enchantments and observing times, to which may be added, Ezekiel 33:25 "ye eat with the blood", or "over it", or "by" it; "and lift up your eyes to your idols": which is to be understood in the same light, and with these compare 1 Samuel 14:32. But besides these, there was a third law, which is frequently repeated, Leviticus 3:17 which absolutely forbids the eating of blood, as well as fat; the Jews except the blood of fishes, and locusts, and creeping things, and the blood of men, and the blood that is in eggs, and that which is squeezed out of flesh, or drops from it, which a man may eat and not be guilty of the breach of this law l the reason of this law was, because the blood, which is the life, was given in sacrifice for the life of men, to be an atonement for them; wherefore, to keep up a just reverence of the sacrifice, and to direct to the blood of the great sacrifice of the Messiah, blood was forbidden to be eaten, till that sacrifice was offered up; and then that blood itself was to be spiritually eaten by faith: and now if eating of blood in general was morally evil in itself, it would be a monstrous shocking thing in the Christian religion, that the blood of Christ is to be drank; though it be to be understood in a spiritual sense: the law against eating blood was very strictly enjoined the Jews, and severely punished; whoever ate of blood, but the quantity of an olive, if he ate it wilfully, was guilty of cutting off; if ignorantly, he was to bring a sin offering m: James knew that the breach of this law would give great offence to the Jews, and therefore for the peace of the church he moves that the Gentiles might be wrote to, to abstain from blood; and which was agreed to and done: and this was attended to with much strictness by the primitive Christians, who seemed to have observed this advice in the form of a law, and thought it criminal to eat blood; but in process of time it was neglected; and in Austin's time abstinence from blood was derided, as a ridiculous notion; and it is at least now high time that this, and everything else of a ceremonial kind, was dropped by Christians; though where the peace of the brethren is in danger, this, and everything of an indifferent nature should be abstained from: Beza's ancient copy adds, "and whatsoever they would not have done to themselves, do not unto others"; and so two of Stephens's: the Ethiopic version is, "whatsoever they hate should be done to themselves, let them not do to their brethren".
(God forbids his people from eating the blood of any animal. Blood carries both infections and toxins that might circulate in the animal's body. Therefore, by eating an animal's blood, one exposes himself needlessly to potential toxins and infections. The harmful effects of eating blood can be illustrated by tribes in Africa who consume large amounts of blood in their pagan culture. These people have developed the chronic diseases seen in our elderly while still teenagers. Their life span is approximately 30 years. Rex D. Russel, M.D. p. 229, "Proceedings of the 1992 Twin-Cities Creation Conference". Editor's note.)
a Misn. Cholin, c. 1. sect. 2. b Maimon. Hilchot Maacolot Assurot, c. 4. sect. 1. c Targum Jon Jarchi, Aben Ezra & Abendanae not. in Sol. ben Melec in loc. d Maimon. Hilchot Melacim, c. 9. sect. 1. e Jarchi and Baal Hatturim in loc. T. Bab. Sanhedrin, fol. 56. 2. & 59. 1. & Cholin, fol 102. 2. Tzeror Hammor, fol. 95, 4. f Jarchi & Aben Ezra in loc. g Targum Jon. in loc. h Zohar in Exod. fol. 50. 3. Vid. Maimon. Hilchot Sanhedrin, c. 13. sect. 4. i Baal Hatturim in Lev. xix. 26. k Maimon. Morch Nevochim, par. 3. c. 46. Kimchi in I Sam. xiv. 32. & in Ezek. xxxiii. 25. l Misn. Ceritot, c. 5. sect. 1. Maimon. Maacolot Asurot, c. 6, sect. 1. Jarchi in Lev. xvii. 10. Moses Kotsensis Mitzvot Tora, pr. pag. 137. m Maimon. Maacolot Asurot, c. 6. sect.7
Barnes' Notes on the Bible
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 Acts 15:29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, 1 Corinthians 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 1 Corinthians 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 1 Corinthians 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 Romans 1:29; 1 Corinthians 6:13, 1 Corinthians 6:18; Galatians 5:19; Eph 5:3; 1 Thessalonians 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, Leviticus 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, Leviticus 17:11, Leviticus 17:14. See notes on Romans 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 Romans 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, Genesis 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.
Clarke's Notes on the Bible
Verse Acts 15:20. 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 Acts 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 Genesis 9:4, and for others detailed at the end of this chapter; but also all cruelty, manslaughter, murder, c., as some of the ancient fathers have understood it.
Instead of τουαιμαρτος, 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.
