A Defense For Love

Now having heard, were the apostles and the brethren who were throughout Judea, how the Gentiles also received the Word of God, but even as Peter ascended into Jerusalem, contending with him, were those of the circumcision, saying, "You entered into uncircumcised men and ate with them!" But Peter expounded for them the account from the beginning, saying, "I was in the city of Joppa praying and perceiving in resistance against a vision of something descending like a great sail vessel; and four dominions were letting it down from heaven and it came just below me, into which I gazed carefully and saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. Then hearing a voice saying to me, 'Arise, Peter; sacrifice and eat.' So I said, 'Never have I, Lord! For nothing common or unclean has ever entered into my mouth.' But against me was a voice again from heaven, 'What God has cleansed must not be defiled.' Now this was done three times, and all of them were withdrawn again up into heaven. (MAST)

vs.1

Now having heard, were the apostles and the brethren who were throughout Judea, how the Gentiles also received the Word of God, . . .

To understand properly how this begins we need to understand how Peter's account ended. Peter basically begins by telling the brethren that he went into uncircumcised men and preached the gospel, but he was quickly interrupted before he could finish his testimony about what happened next, when the 'separatists' confronted him for associating with the uncircumcised. But by the end of this account the circumcised men are convinced that God has given eternal life to the Gentiles. So this begins with the apostles and brethren hearing but not having heard the full account and purpose of Peter's association with the Gentiles. He takes them the whole way back to the vision at Joppa to explain his intentions after being questioned by those who were still weak in their conscience concerning food once offered to idols and other such things pertaining to the Mosaic Law. It is also possible that the apostles went out to the borders of Judea to meet Peter and hear the account before he came into the gatherings leading into Jerusalem. It is clear, however, that the apostles and some of the closer brethren of the apostles, who were scattered throughout Judea, heard that the Gentiles received the Word. But did the apostles hear it as Peter ascended into the city from the outskirts of Judea or beforehand through a forerunner who would bring Peter safely into the gatherings of the brethren? Therefore it may also be good to note that not all of the brethren in Judea are classified as the circumcision. This may have been some of the early signs of the tares among the wheat in the Judean churches, because not even all of the apostles were like Peter who held to the strictest form Judaism. Nevertheless, the closer the gatherings were to the city of Jerusalem, the more likely they were of the circumcision in their traditions and theology.

vs.2

. . . but even as Peter ascended into Jerusalem, contending with him, were those of the circumcision, . . .

Now as Peter comes into the various assemblies on his way to Jerusalem, those of the circumcision contended with him. It is doubtful, however, that the apostles were among those contending with him because they are not mentioned here. Peter would have had to explain this account several times on his way up the hill to the city and would have gotten better at defending his case each time. He would have been a little more prepared for the objections that would be raised for entertaining the Gentiles, and taking each opportunity to explain the Lord's purpose, and even more able to control the open rebukes of the circumcision into silence. We see in the next verse that these particular men were appalled at the thought of Peter eating with and entertaining the Gentiles.

vs.3

. . . saying, "You entered into uncircumcised men and ate with them!"

We see here on one occasion that he was quickly interrupted before he could get the whole account out. Luke is writing this in the way that Peter experienced this on each occasion; like clockwork. At the same point of his testimony the common attitude and objection, each time, was eating with the uncircumcised men. This may have been especially surprising to them because of their high expectations of Peter's responsibility as an apostle. He was to be the example to those uncircumcised men, "How could he do that?" But the circumcision needed to be schooled on his liberty to eat with them for their salvation. In fact, it was Peter's specific responsibility to go into them and eat with them. That is what the vision was about. These men needed to lower their expectations of Peter so that he could do the work of an apostle and "evangelist." This is also where the Pharisees erred; in that they tied their own hands from being able to minister properly to others. Though the circumcision permits this occasion now, regarding Peter, the party will rise again to cause problems in the Gentile churches on this same matter. We stated before that Peter was not so successful on a different occasion regarding his personal bias on this issue.

Later, when Paul returns from his first missionary journey to Antioch, before he and Barnabas went down to Jerusalem, to convene with the other apostles about this problem, he separated himself from the Gentile converts; for fear of offending some of the circumcision, even to the point of drawing Barnabas "the encourager" away into their hypocrisy. The matter was so important that all the apostles and Judean elders came together for this historical church council, regarding Christian liberty, written down as the final authority for all the churches of God. It was good that this came out so that a weaker brother's conscience would not be the cause of division in the churches and give the church opportunity to educate believers on their liberty in Christ for the sake of the gospel.

Acts 14:23–15:4 (NKJV)

23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. 24 And after they had passed through Pisidia, they came to Pamphylia. 25 Now when they had preached the word in Perga, they went down to Attalia. 26 From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed. 27 Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. 28 So they stayed there a long time with the disciples. 1 And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. 3 So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren. 4 And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.

Galatians 2:11–14 (NKJV)

11 Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; 12 for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. 13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. 14 But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews?

What we have here are two accounts of what led to the Jerusalem council to answer the question of what is required for justification in the gospel of Jesus Christ. In Antioch, Peter was not honest about the liberty of the gospel, and failed to include the Gentiles among the Jewish converts of James, who secretly came into the Gentile assembly to teach salvation through the Mosaic customs of the law. Therefore we have come to the point of why this vision of Christian liberty was essential to burden Peter's weak conscience so that he would be more protective of the truth of the gospel than the customs of Israel. But here, in our original context, Peter succeeds at being obedient to the Lord's orders in spite of the opposition of the circumcision group. Paul deals with this issue among the Corinthians who were concerned about eating foods offered to idols sold at the meat market at sale prices, and who were ‘preoccupied’ with caring more for the body that will return to the dust than ‘the soul’ that has been joined to Christ.

1 Corinthians 6:12–20 (NKJV)

12 All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. 13 Foods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body. 14 And God both raised up the Lord and will also raise us up by His power. 15 Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! 16 Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.” 17 But he who is joined to the Lord is one spirit with Him. 18 Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

Notice what Paul is aiming at here; he is not condemning any food that enters the body and specifically states that food is for the body and not for the Lord. God has no purpose for the body or food in this life other than it being a tent (temporary) for the soul and the Holy Spirit to dwell together therein. He says there are no sins that a man does in his own body, except for sexual immorality, because of the soul and the Holy Spirit who dwells within. Because the soul is bought with a price, the sexual sins that a man commits is against his resurrection body; for it will either be prepared for everlasting destruction or glorified for God's holy satisfaction (Rom.9:22-23). Your vessel is for the Lord to do with what He pleases (Rom.9:20; Rom.12:1). Our human bodies are not meant to be used for our own glory, but for the glory of him who died and was risen for us. Paul also makes the point that when man sins, except for sexual immorality, he sins ‘outside his body’. What does this mean? This is in reference to ‘all things lawful’ and more specifically food in this context. A man may over eat and it not be a sin against his body, but against his neighbor who is loveless and blind to his own depravity. Luke 7:34 (NKJV) The Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ This was the hard heart of the self-righteous Pharisees. They were only able to judge by the externals and were powerless to see the righteousness of God in the purity of the soul (Matt.5:8). Paul doesn’t excuse it and rightly calls it a sin; but it is a sin of the flesh that has been crucified with Christ and not of the spirit, which is raised in Christ. Our debt to our neighbor is love, and that is why John the Baptist came fasting; while Jesus came eating and drinking. Hugh Binning rightly made the statement that the end of the commandment is love. In his book on Christian love he writes:

“What is it in another that offends me, which, if I do search within, I will not either find the same, or worse, or as evil in myself? When I look inwardly, I find a desperately wicked heart, which lodges all that iniquity I beheld in others. And if I be not so sensible of it, it is because it is also deceitful above all things, and would flatter me in mine own eyes (Jer.17:9). Whenever I find my spirit rising against the infirmities of others, and my mind swelling over them, I repress myself with this thought, ‘I myself also am a sinner’, as Peter said to Cornelius when he would have worshiped him. As he restrained another’s idolizing of him, I may cure my own self-idolizing heart. Is not every man at his best estate altogether vanity (Psa.39:5)? And am not I myself a man? Therefore I will not be high-minded but fear (Rom.11:2). So whenever you look upon the infirmities of others, then consider yourself first, before you pronounce sentence on them, and you shall be constrained to bestow that love to others which you have need of yourself. Now the apostle furnishes us with an excellent remedy against this in the verse four, ‘Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another’, a word worthy to be fastened by the Master of assemblies in the heart of all Christians; and indeed this nail driven in would drive out all conceit. Hence is our ruin, that we ‘compare ourselves among ourselves’, and in doing we ‘are not wise’ (2Cor.10:12). For we know not our own true value, only we raise the price according to the market, so to speak; we measure ourselves by another man’s measure, and build up our estimation upon the disesteem of others; and how much others displease, so much we please ourselves. ‘But’, says the apostle, ‘Let every man prove his own work’, search his own conscience, compare himself to the perfect rule; and then, if he find all well, he may indeed glory of himself. But that which you have by comparison with others is not your own; you must come down from all advantages of ground, if you would have your just measure. There is ‘no place’ for such imaginations and comparisons in the Lord’s judgment.”

The issue then is one of love, and Paul’s motivations, whether in need or in want, in weakness or made strong, was always to love another in the love of Christ (1Cor.9:19-23).

2 Corinthians 5:14–17 (NKJV)

14 For the love of Christ compels us, because we judge thus: that if One died for all, then all died; 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. 16 Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.

vs.4

But Peter expounded for them the account from the beginning, saying, . . .

So Peter goes back to his initial purpose to clarify why he continued with the Gentiles and ate with them. This is really sad, on the part of the circumcision, when you consider it. The first thing off of Peter's lips is that the Gentiles received the Word of God and all the circumcision can think about is that Peter ate with them. It makes you wonder if they really understood the gospel at all. Being the babes in Christ that they were, all their judgment was according to the flesh (the external appearance of man), and were not able to judge righteously according to the Spirit; not having the full counsel of God. Nevertheless, those of the circumcision were considered brethren in spite of their weak conscience (Rom.15:7); and therefore we also need to remember that this was early on in the churches' formation centered in Jerusalem and at a time when the sacrifices were still being offered in the nation's temple.

2 Thessalonians 3:14–15 (NKJV)

14 And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. 15 Yet do not count him as an enemy, but admonish him as a brother.

These men did indeed receive the gospel but were weak in their traditions according to men. They were babes in Christ and were to be admonished as brethren; however, if their persistence and insistence on the Gentiles was becoming Jews to the necessity of keeping the dietary and ceremonial, and even civil/social (stoning) laws of the Old Covenant then these men were to be considered false brethren by the apostles, and more specifically by Paul, the apostle to the Gentiles (2Cor.11:26; Acts15:1). But also notice that Paul tells the Thessalonians, a Gentile church, that though you do not consider them an enemy but brothers, you are to avoid assembling with them, for the sake of Christian love and unity. If they cannot be won to the liberty of the gospel then they are to be excluded from their assembly so that the gospel would not be destroyed in their heart over foods, holy days, or circumcision; practices that neither change nor hinder the totality of the gospel of Jesus Christ. But the problem was that the circumcision insisted on their own way which created the heresy in the church and therefore they became false brethren. They were not there to build up the body of Christ but to tear it down. This was the very thing that instituted the warning of Peter's vision as we will examine further down in the context, Lord willing.

Galatians 2:1–10 (NKJV)

1 Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me. 2 And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. 3 Yet not even Titus who was with me, being a Greek, was compelled to be circumcised. 4 And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), 5 to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you. 6 But from those who seemed to be something—whatever they were, it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. 7 But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter 8 (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), 9 and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. 10 They desired only that we should remember the poor, the very thing which I also was eager to do.

All of this led to the debate among all of the apostles and the elders of the churches in Judea at Jerusalem. But the highlight was Peter being confronted to his face, before the whole fellowship at Antioch, to remind him that there is one Gospel; not two (Gal.1:6-10), and that this secret sect of Christianity needed to be rejected through a consensus of the entire leadership in Judea; so that all would preach the same Word and have the same mind (1Pet.4:1; Phil.3:16; Rom.12:16).

2 Peter 2:1–3 (NKJV)

1 But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. 2 And many will follow their destructive ways, because of whom the way of truth will be blasphemed. 3 By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber.

Peter stands on the decree of this Holy Spirit breathed Jerusalem council in his letter to all who have the same "precious faith" according to the righteousness of Jesus Christ (2Pet.1:1). Therefore this vision is an authoritative witness and severe warning to inform the weak conscience of the Jews not to go beyond the Word of Christ only to return to the elementary principles of that which made them babes in Christ (Heb.5:12-6:1). The stern warning for these false prophets is that their destruction does not slumber. What Peter means, is that because they judge merely by externals, their judgment is not idle nor does it sleep; in the sense that it is being stored up for them and reserved for that dreadful and eternal Day, because they are now without chastening (Job 36:13; Rom.2:5; Heb.12:8).

vs.5

I was in the city of Joppa praying and perceiving in resistance against a vision of something descending like a great sail vessel; and four dominions were letting it down from heaven and it came just below me, . . .

With the sail vessel coming just below Peter, God was essentially calling Peter to get into the boat and fish with the other four dominions (elders) or he will begin to sink and drown alone in the sea of death; for God was setting sail for the Gentiles. Though Peter walked on water, he was to continue looking unto Jesus for life and peace or he would starve on the bread of death in the dead letter of the Old Covenant (2Cor.3; 1Cor.5:6-8).

vs.6

. . . into which I gazed carefully and saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air.

Again with a clear view into the sail vessel there was a variety of foods drawn in by the nets. Surely, this meant that Peter was to get in and feast upon the bounty of God in the grace of Jesus Christ. Now this was a good bounty, as I declared to you before, that God has made "all things good" in the blood of His Son, who sanctifies the blessing and honor of His catch.

vs.7

Then hearing a voice saying to me, 'Arise, Peter; sacrifice and eat.'

Next comes the commandment. This was not a suggestion for Peter, because it was necessary to lower the wall of separation and bring in the glory of the Gentiles, so that there would be food in the Father's house for the whole nation of Israel, and a place of prayer for all the nations (Jn.14:2; Mal.3:8-10; Mk.11:17; Matt.28:19). Remember that it was Cornelius, the Roman Centurion, who gave alms to the poor of the city of Caesarea. Therefore this was to supply the need of the poor widows whose husbands died in the persecution of Saul. This was to be the open door into the Gentiles for their salvation and was not to be resisted. The fact that Jerusalem was to be a house or "capital" of prayer means that all the nations will be led into the proper worship of the One true God of the universe by means of the Lord's earthly throne; and His kingdom will extend into every tongue, tribe, and nation under one banner of love and truth. When the Lord returns there will be no so-called United Nations where the flags of all the nations fly freely to their god or gods. The Lord's kingdom will be a totalitarian kingdom by the sword of His mouth. He will make peace, but it will not be through the 'twisting' of a gun barrel that is powerless to change depraved hearts (Rev.19:11-16). This particular way of peace will because they refused to make peace with the Father of all nations in "the weight" of the cross of His only Beloved Son (Rom.3:16-17; Psalm 2:12). The Word of the Lord will go forth in its full strength and nothing will counter the glory of the King. There will be no terms of peace, only surrender to His overpowering will, and there will be no escape.

vs.8

So I said, 'Never have I, Lord! For nothing common or unclean has ever entered into my mouth.'

In spite of the Lord's direct command, Peter struggles with the conflicting commands of the old way. Is he to honor God or Israel? Indeed, God is greater than Israel and Lord over her customs (Lk.6:5). Peter is to be sanctified by the Liberty that is in the gospel; not in the keeping of the old code which was only the backside of the Father's glory. The Ten Laws written in stone were the moon of God, only a reflection; but the Sun of Righteousness is the Lord Jesus Christ (Mal.4:2). The way in Jesus Christ is the glory of God's face; and favor is found in obedience to the glory of the New Covenant in His blood, which sanctifies all foods; and thus all peoples who believe in Him. Remember 'the end of the commandment is love' and Christ is the end of the law for everyone who believes (Rom.10:4).

vs.9

But against me was a voice again from heaven, 'What God has cleansed must not be defiled.'

Peter was on the verge of defiling a man's conscience against the Word of God. Therefore the Lord was against Peter as an apostle not to defile this man's conscience over food that God has sanctified. God had a desire to love these particular men, who had a true love for the nation of Israel, and was not going to be resisted by the prejudices of this wayward nation, who crucified their own king for reaching out to these 'tax collectors'. Hugh Binning expounds on the 'end of this love'; again is his book on Christian love, he writes:

"'The end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned' (1Tim.1:5). If this were duly pondered, I do believe it would fill all hearts with astonishment, and faces with confusion, that they neglected 'the weightier' matters of the law, and overstretched some other particular duties, to fill up the place of this, which is the end, the fulfilling of the law. It is true, the immediate end of the law, as it is now expounded to us, is to draw us to believe in Jesus Christ, as it is expressed (Rom.10:4) But this believing in Christ is not the end of it: faith unfeigned in a Mediator is intentionally for this, to give the answer of a good conscience in the blood of Christ, and to purify the heart by the water of the Spirit; and so to bring about at length, by such a sweet compass, the righteousness of the law to be fulfilled by love in us, which by divine imputation is fulfilled to us. Now, consider the context, and it shall yield much edification. Some teachers (1Tim.1:4) exercised themselves and others in endless genealogies, which, though they contain some truth in them, yet they were perplexed, and brought no edification to souls. 'Now,' says he, 'they do wholly mistake the end of the law, of the doctrine of the Scripture'; the end and great purpose of it is love, which sum of all, to worship God in faith and purity, and to love one another; yet the entertaining and prosecuting them to the prejudice of this, is a manifest violence offered to the law of God, which is the rule of conscience; it is a perverting of Scripture and conscience to a wrong end. I say, then, that charity and Christian love should be the moderator of all our actions toward men; from thence they should proceed, and according to this rule be formed. I am persuaded, if this rule were followed, the differences in judgment of godly men, about such matters as minister mere questions, would soon be buried in the gulf of Christian affection."

vs.10

Now this was done three times, and all of them were withdrawn again up into heaven.

Acts 15:4–29 (NKJV)

4 And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them. 5 But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.” 6 Now the apostles and elders came together to consider this matter. 7 And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 and made no distinction between us and them, purifying their hearts by faith. 10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” 12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. 13 And after they had become silent, James answered, saying, “Men and brethren, listen to me: 14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. 15 And with this the words of the prophets agree, just as it is written: 16 ‘After this I will return And will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, And I will set it up; 17 So that the rest of mankind may seek the Lord, Even all the Gentiles who are called by My name, Says the Lord who does all these things.’ 18 “Known to God from eternity are all His works. 19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, 20 but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. 21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.” 22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren. 23 They wrote this, letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. 24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment—25 it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: 29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.

To close I will remind you of the decree of the Jerusalem council which is an infallible decision made as the standard until the Lord returns. What the decree means by abstaining from things offered to idols is that we are to avoid the practices of idolatry and to eat nothing with its life still in it. Some pagan practices would merely strangle the animal to death and feast on it without draining out its blood. This would be an unsanitary and unhealthy act in most cultures of our day. This only occurs today in the remotest parts of the world, but was a common practice in the poorer and under-educated tribes of the Gentiles. To my knowledge Rome did not practice this form of dietary habit and would not have been a real concern for the Greeks. The concern here is more about how the meal is prepared than the content of what is offered. So the only burden was to partake of the animal with it life drained from it and offer thanksgiving to the Lord over all. In grace of God we may truly give thanks for all things He has made.