Acts 15:20Meaning & Commentary from the Church Fathers

In pagan sacrifices, those portions of the sacrificial animals that remained from the sacrifice and did not go to the priests as their appointed portions were eaten by those offering the sacrifice and by those invited. This took place either there at the temples and idols, at meals that were arranged, or in homes. Or else the meat was sold in the markets. Compare 1 Cor 8. James expresses the requirement that those converting from the Gentiles abstain from eating these things sacrificed to idols. That is, they should not go to these meals at the invitation of pagan acquaintances or relatives. Nor should they buy such meat in the markets, even if this offered them some convenience or advantage. The use of things sacrificed to idols was forbidden to the Jews also by the law of Moses, Ex 34:15. Second, they must abstain from fornication. Since the same word is used further on, verse 29, it must be taken in its proper sense. One must understand bodily sensuality in all its kinds and forms. This sin is contrary to the spirit of the holy laws, both Mosaic and Christian. Compare 1 Cor 6:13-18. Meanwhile, this sin was the most widespread in the pagan Greco-Roman world and was hardly even considered a vice. Third, they must abstain from what is strangled, that is, from eating the meat of an animal killed by strangling. In such an animal the blood remained inside and was not drained out. Compare Lev 17:13-14; Deut 12:16; Deut 12:23. Fourth, they must abstain from blood, from eating the blood of any animals whatsoever. See Lev 3:17; Lev 7:26; Lev 17:10; Lev 19:26; Deut 12:16; Deut 23:15; Deut 23:23. The laws of Moses concerning this were so strict that anyone eating blood, or what was strangled, was subject to being cut off from the people. This applied to anyone, whether a native Jew or a sojourner, Lev 17:10-14. If Gentiles converting to Christianity did not abstain from all this, they would sow extreme revulsion toward themselves among the Jews. They would provide an occasion for disturbances, scandals, and various disorders. "Although this concerns bodily matters, it is necessary to abstain from them, because they produced great evil," says Chrysostom. Compare Theophylact. "That they should not do to others what they do not want done to themselves." This saying is found only in a few ancient manuscripts, both here and in verse 29. It is not mentioned later, when James and the presbyters of Jerusalem reminded Paul of the decree of the apostolic council during his last stay in Jerusalem, Acts 21:25. Saint Chrysostom did not read it. Its purpose is also to calm every misunderstanding between those turning to Christ from the Jews and from the Gentiles. It is based on the saying of the Lord Himself, Mt 7:12 and Lk 6:31.

Moreover, since sensuality and vengeance were objects of religious veneration among many Gentiles, they should abstain from fornication and vengefulness. They should not do to others what they do not want done to themselves, see Mt 7:12 and Lk 6:31. In many Greek texts these final words are absent, but they are present in Reineccius's variants. As for the words about the weekly reading of the law in the synagogues, they were probably spoken to show how difficult the relationship would be. This concerns Christians who had not yet left the synagogues, and still more the Jews. It would be difficult if Gentile Christians did not observe the indicated chief rules of external religious and moral purity. They could no longer be granted any participation in the synagogues. Yet the readings there could, for a time, have a beneficial effect on all. Apart from them, the Jews could not beneficially act upon the Gentiles in fulfillment of the stated prophecy. Thus the Apostle James spoke about this, partly yielding, as it were, to the demands of the Judaizers. Yet he did so in an entirely different spirit, one of reconciliation, and in a different direction, religious and moral. According to Saint John Chrysostom's explanation, "James applies a medicine. Peter proved what needed to be laid down as a rule, that the law need not be observed. James speaks about what had already been allowed before. He especially dwells on what had not been proposed, so that by healing their mind through a reminder of what had been allowed, he might more easily prove what was required. Although this concerns bodily matters, it is necessary to abstain from them, because they produced great evil. And so that someone might not object, 'Why do we not prescribe the same to the Jews?' he adds, 'Moses has continually spoken to them about this.' See what condescension! Where the law caused no harm, the apostle left it as their instructor. Meanwhile, he granted grace that constrains nothing. He commanded the Jews to obey it in everything, yet did not subject the Gentile believers to it. Thus, by outwardly honoring it and preserving its authority over its own, he thereby removed the Gentiles from it." Blessed Theophylact, dwelling on the thought of the reading of the law, says: "Before the coming of the Savior, Moses was read every Sabbath only in the synagogues. Afterwards he was read without hindrance in the Churches of Christ, and is read to this day." Consequently, even now the law is honored. Through the prophecies all the nations of the world are drawn to faith and salvation. Thus, one may say, the word of the first bishop of the mother of the Churches is being unfailingly fulfilled. Even the Jews called him Just, as the ancient historian Eusebius reports.