The Meaning of Acts 15:20 Explained

Acts 15:20

KJV: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

YLT: but to write to them to abstain from the pollutions of the idols, and the whoredom, and the strangled thing; and the blood;

Darby: but to write to them to abstain from pollutions of idols, and from fornication, and from what is strangled, and from blood.

ASV: 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.

KJV Reverse Interlinear

But  that we write  unto them,  that they abstain  from  pollutions  of idols,  and  [from] fornication,  and  [from] things strangled,  and  [from] blood. 

What does Acts 15:20 Mean?

Verse Meaning

To help Gentile converts not put a stumbling block in the path of Jews, James recommended that Christian teachers encourage their disciples to avoid four things. By the way, Acts presents the apostles as more effective at conflict resolution than the Sanhedrin, and James as a better problem solver than Gamaliel. Filling (control) by the Holy Spirit accounts for these differences. These four things were, first, the things (food, etc.) associated with idolatry (cf. 1 Corinthians 10:14-22), and, second, fornication (Gr. porneias, all kinds of sexual aberrations). The Gentile converse were also to, third, avoid eating strangled animals rather than those with the blood drained out, and, fourth, blood (the essence of life; cf. Genesis 9; Leviticus 17:11). [1] These involved ethical and moral issues and were not just matters of ceremonial defilement.
One writer argued that smothering rather than strangling is in view and that the apostles" intent was to prohibit infanticide, which was a normal method of birth control in the Graeco-Roman world. [2] This is a minority view.
"Concerning the nature of the prohibitions the most likely explanation is that all four were associated to some degree with pagan religious practices. Since this association was highly offensive to Jews, Gentile believers were asked to avoid even the appearance of evil by avoiding such practices altogether. Thus the purposes of the decree and its prohibitions [3] were to promote unity among believing Jews and believing Gentiles." [4]

Context Summary

Acts 15:12-21 - A Generous Conclusion
When their turn came to speak, Paul and Barnabas contented themselves with emphasizing the signs and wonders by which God had set His seal on their words and methods. Would He have done so if they had followed a wrong course? Notice the two prepositions that they used in describing their work. They first told of what God had done in co-operation with them and then of what He had done through or by them, Acts 14:27; Acts 15:4; Acts 15:12. Consider also that remarkable phrase about God bearing witness, Acts 15:8. See also Acts 14:3 and Hebrews 2:1-4.
James had a prominent position in the Jerusalem church, because he was the Lord's brother and a man of remarkable holiness and prayerfulness. He laid emphasis on the divine program, which moved forward from Jew to Gentile, from the rebuilding of the ruined Tabernacle of David to the seeking of the Lord by the residue of men. The implication was that though Jehovah dwelt in a special manner with His Chosen People, yet the Gentiles would come seeking Him directly and without becoming incorporated with the Jews. [source]

Chapter Summary: Acts 15

1  Great dissensions arise regarding circumcision
5  The apostles consult about it,
22  and send their determination by letters to the churches
36  Paul and Barnabas, thinking to visit the brothers together,
39  disagree, and travel different ways

Greek Commentary for Acts 15:20

But that we write unto them [αλλα επιστειλαι αυτοις]
By way of contrast First aorist active infinitive of επιστελλω — epistellō old verb to send to one (message, letter, etc.). Our word επιστλε — epistle (επιστολη — epistolē as in Acts 15:30) comes from this verb. In the N.T. only here, Hebrews 13:22, and possibly Acts 21:25. [source]
That they abstain from [του απεχεσται]
The genitive of the articular infinitive of purpose, present middle (direct) of απεχω — apechō old verb, to hold oneself back from. The best old MSS. do not have απο — apo but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation 22:15). Harnack argues ably against the genuineness of the word πνικτου — pniktou (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with Leviticus 17:10-16. The problem is whether the words were added because “blood” was understood as not “murder,” but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in Acts 15:29. But with the word retained here and in Acts 15:29 the solution of James is not a compromise, though there is a wise concession to Jewish feeling. Pollutions of idols (αλισγηματων — alisgēmatōn). From αλισγεω — alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων — eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου — pniktou) are mentioned in Leviticus 17, 18. [source]
Pollutions of idols [αλισγηματων]
From αλισγεω — alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων — eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου — pniktou) are mentioned in Leviticus 17, 18. [source]
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. [source]
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, Malachi 1:7, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (Acts href="/desk/?q=ac+15:29&sr=1">Acts 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 1 Corinthians 10:25-28; and Exodus 34:15. [source]
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 Döllinger, “The Gentile and the Jew,” ii., 237 sq. [source]
Strangled []
The flesh of animals killed in snares, and whose blood was not poured forth, was forbidden to the Israelites. [source]

Reverse Greek Commentary Search for Acts 15:20

Acts 15:28 No greater burden [μηδεν πλεον βαρος]
The restrictions named did constitute some burden (cf. Matthew 20:12), for the old word βαρος — baros means weight or heaviness. Morality itself is a restraint upon one‘s impulses as is all law a prohibition against license. Than these necessary things (plēn toutōn tōn epanagkes). This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Acts 15:28 Than these necessary things [plēn toutōn tōn epanagkes)]
This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Acts 21:25 We wrote [επεστειλαμεν]
First aorist active of επιστελλω — epistellō to send to and so to write like our epistle Old verb, but in the N.T. only here and Acts 15:20; Hebrews 13:22. It is the very word used by James in this “judgment” at the Conference (Acts 15:20, επιστειλαι — episteilai). B D here read απεστειλαμεν — apesteilamen from αποστελλω — apostellō to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see note on Acts 15) from which they are to keep themselves (direct middle πυλασσεσται — phulassesthai of πυλασσω — phulass indirect command after κριναντες — krinantes with accusative, αυτους — autous of general reference). James has thus again cleared the air about the Gentiles who have believed He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly. [source]
1 Corinthians 10:19 Idol [ειδωλον]
Image of a god. See note on Acts 7:41; note on Acts 15:20; note on 1 Corinthians 8:4; and note on 1 Corinthians 8:7. [source]
1 Corinthians 5:1 It is reported [ακουεται]
Present passive indicative of ακουω — akouō to hear; so literally, it is heard. “Fornication is heard of among you.” Probably the household of Chloe (1 Corinthians 1:11) brought this sad news (Ellicott). And such (και τοιαυτη — kai toiautē). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια — Porneia is sometimes used (Acts 15:20, Acts 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια — moicheia is technically adultery on the part of the married (Mark 7:21). As is not even among the Gentiles Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word “Corinthianize” meant to live in sexual wantonness and license. See Cicero pro Cluentio, v. 14. That one of you hath his father‘s wife (ωστε γυναικα τινα του πατρος εχειν — hōste gunaika tina tou patros echein). “So as (usual force of ωστε — hōste) for one to go on having (εχειν — echein present infinitive) a wife of the (his) father.” It was probably a permanent union (concubine or mistress) of some kind without formal marriage like John 4:8. The woman probably was not the offender‘s mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus 18:8; Leviticus 22:11; Deuteronomy 22:30). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in 2 Thessalonians 3:6 for such offenders. [source]
1 Corinthians 5:1 And such [και τοιαυτη]
Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια — Porneia is sometimes used (Acts 15:20, Acts 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια — moicheia is technically adultery on the part of the married (Mark 7:21). [source]
1 Corinthians 8:4 No idol is anything in the world [ουδεν ειδωλον εν κοσμωι]
Probably correct translation, though no copula is expressed. On ειδωλον — eidōlon (from ειδος — eidos), old word, see note on Acts 7:41; note on Acts 15:20; note on 1 Thessalonians 1:9. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew. [source]
Hebrews 13:22 I have written a letter unto you [ἐπέστειλα ὑμῖν]
A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς lettersadded, as Nehemiah 6:19; 1Peter href="/desk/?q=1pe+5:12&sr=1">1 Peter 5:12, and ἐν ὀλίγῳ briefly Ephesians 3:3. [source]
James 5:17 He prayed fervently [προσευχομαι]
First aorist middle indicative of προσευχηι — proseuchomai and the instrumental case πευγειν πυγηι — proseuchēi (cognate substantive), after idiom for intensity in classical Greek, like του μη βρεχαι — pheugein phugēi to flee with all speed Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result.For three years and six months Accusative of extent of time. [source]
James 5:17 That it might not rain [βρεχω]
Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result. [source]
Revelation 2:15 The teaching of the Nicolaitans likewise [την διδαχην των Νικολαιτων ομοιως]
See note on Revelation 2:6 for the Nicolaitans. The use of ομοιως — homoiōs (likewise) here shows that they followed Balaam in not obeying the decision of the Conference at Jerusalem (Acts 15:20, Acts 15:29) about idolatry and fornication, with the result that they encouraged a return to pagan laxity of morals (Swete). Some wrongly hold that these Nicolaitans were Pauline Christians in the face of Colossians 3:5-8; Ephesians 5:3-6. [source]

What do the individual words in Acts 15:20 mean?

but to write to them - to abstain from the pollutions of the idols and - sexual immorality that which is strangled from blood
ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας ‹τοῦ› πνικτοῦ τοῦ αἵματος

ἐπιστεῖλαι  to  write 
Parse: Verb, Aorist Infinitive Active
Root: ἐπιστέλλω  
Sense: to send one a message, command.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀπέχεσθαι  to  abstain  from 
Parse: Verb, Present Infinitive Middle
Root: ἀπέχω  
Sense: have.
ἀλισγημάτων  pollutions 
Parse: Noun, Genitive Neuter Plural
Root: ἀλίσγημα  
Sense: pollution, condemnation.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
εἰδώλων  idols 
Parse: Noun, Genitive Neuter Plural
Root: εἴδωλον  
Sense: an image, likeness.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
πορνείας  sexual  immorality 
Parse: Noun, Genitive Feminine Singular
Root: πορνεία  
Sense: illicit sexual intercourse.
‹τοῦ›  that 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
πνικτοῦ  which  is  strangled 
Parse: Adjective, Genitive Neuter Singular
Root: πνικτός  
Sense: suffocate, strangled.
αἵματος  blood 
Parse: Noun, Genitive Neuter Singular
Root: αἷμα  
Sense: blood.