acts 15 part 3
Sexual Immorality and Idolatry
What about sexual immorality, which is included in the list of prohibitions? Isn’t this more moral in nature and perhaps not about pagan temple worship? Does the Bible support the idea that sexual immorality and idolatry are connected? Moses, Paul, and Jesus all agree that the two are connected.
In Numbers 25, the Israelites commit the sin of idolatry, which included sexual immorality:
What about sexual immorality, which is included in the list of prohibitions? Isn’t this more moral in nature and perhaps not about pagan temple worship? Does the Bible support the idea that sexual immorality and idolatry are connected? Moses, Paul, and Jesus all agree that the two are connected.
In Numbers 25, the Israelites commit the sin of idolatry, which included sexual immorality:
While Israel lived in Shittim, the people began to whore with the daughters of Moab. These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel yoked himself to Baal of Peor. And the anger of the LORD was kindled against Israel (Numbers 25:1–3).
They had intercourse with pagan woman, sacrificed to their gods, ate the meat, and committed idolatry, yoking themselves, Moses points out, not to the women (though they did), but moreover to their god, Baal of Peor. Numbers scholar Timothy R. Ashley comments on the phrase “began to whore”:
In addition to its literal meaning of “to commit fornication” (e.g., Gen. 38:24; Lev. 21:9; Deut. 22:21; Hos. 4:13–14; Amos 7:17), the verb zānâ can mean “to engage in idolatrous worship” (e.g., Isa. 57:3; Jer. 2:20; Ezek. 16:15; Hos. 2:7). It is not necessary to choose which meaning is relevant here, since, in this introductory sentence, the meaning is purposely vague. The first acts may have been physical, but they quickly led to cultic and spiritual acts (516).
Thus there was a very clear connection between fornication and idolatry in Numbers, but what about the New Testament?
In Paul’s first letter to the Corinthians, he addresses a variety of issues related to sexual immorality, idolatry, and meat sacrificed to idols. In 6:13-20, Paul urges believers to flee from sexual immorality and never be joined to a prostitute. We are to be joined to the Lord, and our very body is a temple of the Holy Spirit. Later in chapter 10, referring to stories of the Israelites in the Torah, Paul states:
In Paul’s first letter to the Corinthians, he addresses a variety of issues related to sexual immorality, idolatry, and meat sacrificed to idols. In 6:13-20, Paul urges believers to flee from sexual immorality and never be joined to a prostitute. We are to be joined to the Lord, and our very body is a temple of the Holy Spirit. Later in chapter 10, referring to stories of the Israelites in the Torah, Paul states:
Now these things took place as examples for us, that we might not desire evil as they did. Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day (1 Corinthians 10:6–8).
Here he references two separate events in the Old Testament: the golden calf in Exodus 32 and the Numbers 25 incident mentioned above, in which thousands of people died due to their unfaithfulness. Both are incidents of idolatry, and the latter clearly had a sexual nature. Yet even the first has sexual connotations with the word “to play.” In Hebrew, the word for “play” literally means “to laugh,” and has a wide semantic range that includes meanings such as caress, fondle, or engage in lewd behavior. Thus the NASB translates Exodus 32:6 as “So the next day they got up early and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and got up to engage in lewd behavior.” This translation expresses the idea of sexual sin, which, if the NASB understanding is correct, was part of the golden calf incident.
Paul continues in chapter 10, saying that believers cannot participate in the food of idol worship:
Paul continues in chapter 10, saying that believers cannot participate in the food of idol worship:
Therefore, my beloved, flee from idolatry. I speak as to sensible people; judge for yourselves what I say. The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. Consider the people of Israel: are not those who eat the sacrifices participants in the altar? What do I imply then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he? (1 Corinthians 10:14–22).
Similar to chapter 6 where we must not join the temple of the Holy Spirit with a prostitute, here we cannot participate in the body of Christ and eat at the table of idols, which Paul points out is actually the table of demons. These things are wholly inconsistent. They cannot coexist. We must not provoke the Lord to jealousy as the Israelites did (Numbers 25:3,11). While 1 Corinthians 10:14-22 does not mention sexual immorality, we have already seen that Paul connects the two earlier in the chapter. Here, he stresses the importance of avoiding food sacrificed to idols.
Finally, Jesus himself connects sexual immorality with eating meat sacrificed to idols twice in the book of Revelation:
Finally, Jesus himself connects sexual immorality with eating meat sacrificed to idols twice in the book of Revelation:
“But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality” (Revelation 2:14).
“But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols” (Revelation 2:20).
Interestingly, in verse 14 Jesus also references the Numbers 25 incident by mentioning Balaam, who we learn in Numbers 31:16 advised Balak to cause the Israelites to stumble through sexual immorality and idol worship described in Numbers 25. Here in Revelation Jesus warns the churches of Pergamum and Thyatira to avoid sexual immorality and idolatry, which are connected throughout the Bible.
With these various passages in mind, we see that all four prohibitions given in Acts 15, including sexual immorality, are best explained by their relationship to idolatry and pagan temple worship practices.
A Works-Based Salvation?
Why do James and the rest of the council stress avoidance of idolatry as the requirements for conversion? They rule that circumcision and following the law is not necessary for salvation, but then stress the necessity of avoiding idolatry. Isn’t that also a type of works-based salvation? Essentially, the apostles’ ruling in the council is that if you want to follow the one true God, you must turn away from other gods when you accept Jesus. There can be no dabbling in both, no syncretistic practices or mixing of worship. This idea is consistent throughout Scripture.
In Joshua 24:15, Joshua stresses that the Israelites must choose whom they will serve, either the one true God or the false gods of their fathers, but not both: “And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD.” During the time of the Judges, Samuel urges the Israelites to make the same choice:
With these various passages in mind, we see that all four prohibitions given in Acts 15, including sexual immorality, are best explained by their relationship to idolatry and pagan temple worship practices.
A Works-Based Salvation?
Why do James and the rest of the council stress avoidance of idolatry as the requirements for conversion? They rule that circumcision and following the law is not necessary for salvation, but then stress the necessity of avoiding idolatry. Isn’t that also a type of works-based salvation? Essentially, the apostles’ ruling in the council is that if you want to follow the one true God, you must turn away from other gods when you accept Jesus. There can be no dabbling in both, no syncretistic practices or mixing of worship. This idea is consistent throughout Scripture.
In Joshua 24:15, Joshua stresses that the Israelites must choose whom they will serve, either the one true God or the false gods of their fathers, but not both: “And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD.” During the time of the Judges, Samuel urges the Israelites to make the same choice:
And Samuel said to all the house of Israel, “If you are returning to the LORD with all your heart, then put away the foreign gods and the Ashtaroth from among you and direct your heart to the LORD and serve him only, and he will deliver you out of the hand of the Philistines.” So the people of Israel put away the Baals and the Ashtaroth, and they served the LORD only” (1 Samuel 7:3–4).
God never allows us to serve him alongside other gods; we must serve him only. Jesus speaks similarly in Matthew 6:24 (cf. Luke 16:13): “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” We have already discussed Paul’s urging to the Corinthians to avoid eating idol meat: “You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he?” (1 Corinthians 10:21–22). Likewise, Paul says in 2 Corinthians:
What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty” (6:15–18).
There is simply no room to worship both God and idols. When we turn to God at salvation, we must concurrently turn away from idols. James and the apostles knew this, and so ruled for the believing Gentiles to have no greater burden (15:19) than to reject all forms of idol worship. We are uncomfortable with the idea of any work required for salvation because we know that we are saved by grace through faith, solely through what Christ did for us. But there is something we must do as we receive this salvation: we must turn from all false gods and turn to the one true God. The very act of accepting the gospel is a rejection of all other gods. As Peter declared earlier in Acts 4: “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).
Isn’t Moses Read?
What about the rest of the Torah? Are Gentile believers off the hook from obeying all other commands, save avoiding idolatry? The next verse helps give the answer: “For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.” (21). Many have struggled over what this verse means, calling it obscure (Polhill, 332) and cryptic (Witherington, 463), and give suggestions to its meaning, though not firmly.
A common interpretation of verse 21 is that, because Moses is taught in every synagogue, Gentiles must follow these four requirements so that they do not offend Jews who attend synagogue and are well aware of the law. Polhill finds this to be a possibility, saying, “...there are Jews in every city who cherish the Torah. Gentile Christians should be sensitive to their scruples and not give them offense in these ritual matters, for they too may be reached with the gospel” (332; cf. Keener, 2279). Witherington also agrees, saying the Gentiles must give no cause to Jews to complain that Gentile believers might still be practicing idolatry (463). This interpretation, however, does not seem likely because there are many things a Gentile believer might do, beyond the four requirements, that would offend Jews. Acts 15, after all, is about the question of circumcision, and it appears that the men from Judea/Pharisees in verses 1 and 5 were indeed offended by the Gentile converts’ lack of circumcision. Likewise, in Galatians 2:11-15, there were those who were offended by the uncircumcised Gentile believers, drawing away from them, refusing table fellowship, and referring to them as “Gentile sinners.” But, offensive as it was, circumcision is not one of the four requirements given to Gentile converts.
Peterson suggests a second interpretation: James is stressing the importance of the law for the Jews. He is recognizing that the law is still important and will be kept among the Jewish people (435). Keener proposes a similar understanding, saying that James is arguing the law is not under threat. The Torah lifestyle will not be endangered because there are Jews everywhere who will still follow it. Afterall, the Jews do not have to reject the Torah, even though the Gentiles are supposedly free from it, save the four prohibitions (2279). Yet James gives verse 22 as a reason for the four requirements. It explains why Gentile believers should follow these four commands. The Torah not being under threat because it will still be cherished by Jews does not give a reason why these four things were specifically singled out for Gentiles to follow. Bible Exposition scholar Charles Savelle notes that
...this view does not seem to fit well within the broader narrative. First, the issue in Acts 15:1-35 is not primarily about adherence to the Mosaic law for Jewish Christians.
The context of Acts 15 is about what Gentile (not Jewish) believers must do to be saved and what role, if any, the Mosaic law should have in their lives. We need to read verse 21 in light of that broader context: the relationship between the law and Gentile converts.
Peterson also offers a third understanding: because the law is preached everywhere in every synagogue, Gentile Christians will have background information to understand why the four requirements are important for them to follow. In response to verse 21, Peterson writes,
Peterson also offers a third understanding: because the law is preached everywhere in every synagogue, Gentile Christians will have background information to understand why the four requirements are important for them to follow. In response to verse 21, Peterson writes,
James implies that there are observant Jews everywhere and that Gentile Christians will know why the requirements of v. 20 are being suggested” (436)
In other words, the teaching of the law in synagogues will help Gentile believers understand the importance of the four prohibitions. Polhill agrees that this could be a possible interpretation of the verse:
...the law of Moses is read in every synagogue everywhere; so these requirements should come as no shock to the Gentiles. They are in the Old Testament and have been required of Gentiles associating with Jews from the earliest times” (332)
It is true that Moses being taught in the synagogue will give the Gentile believers more knowledge about the importance of the four prohibitions, and specifically, the dangers of idolatry. However, the weakness of this view is that it limits the synagogue to shed light only on the four prohibitions. If Gentiles come to learn in the synagogues, they will be taught the whole of Torah, not just these four commands.
These interpretations are all lacking for various reasons mentioned above. When we remember the context of Acts 15—that the early church was discussing whether circumcision of Gentiles was necessary for salvation, and if not, what were they required to do—a fourth understanding of verse 21 emerges. As argued above, the four prohibitions all had a singular theme—avoiding pagan temple worship practices. As part of salvation, believers must deny all other gods and follow only the one true God. There can be no syncretism, no “foot in both worlds.” Following Jesus includes a complete turning from idolatry and its practices. When we are saved, God does not insist that we learn all of his commands at once, but he does insist that we flee idolatry. From then on, we continue to learn and grow. In verse 21, James argues that Gentile believers will continue to learn God’s ways each Sabbath in the synagogues. They won’t stop at obeying the four prohibitions. Each week they will learn more and more of God’s holy and righteous and good law (Romans 7:21). Bruce agrees when he writes:
These interpretations are all lacking for various reasons mentioned above. When we remember the context of Acts 15—that the early church was discussing whether circumcision of Gentiles was necessary for salvation, and if not, what were they required to do—a fourth understanding of verse 21 emerges. As argued above, the four prohibitions all had a singular theme—avoiding pagan temple worship practices. As part of salvation, believers must deny all other gods and follow only the one true God. There can be no syncretism, no “foot in both worlds.” Following Jesus includes a complete turning from idolatry and its practices. When we are saved, God does not insist that we learn all of his commands at once, but he does insist that we flee idolatry. From then on, we continue to learn and grow. In verse 21, James argues that Gentile believers will continue to learn God’s ways each Sabbath in the synagogues. They won’t stop at obeying the four prohibitions. Each week they will learn more and more of God’s holy and righteous and good law (Romans 7:21). Bruce agrees when he writes:
This policy, James urged, would not work to the detriment of Israel’s mission in the Gentile world; there was still ample opportunity for Gentiles to learn the law of Moses, for it was read publicly every sabbath in synagogues throughout the civilized world ... This observation was perhaps intended to calm the apprehensions of the believing Pharisees, in whose eyes it was specially important that the whole Torah should be taught among the Gentiles; this, said James, was being attended to already by the synagogues (298).
The Council rules that Gentiles must avoid idolatry from the start, and from there, they can attend synagogue each week and learn the rest of what Moses taught. Thus, we have the answer to our question at the beginning of this section: Gentiles were not off the hook, so to speak, from obeying all other commands save idolatry. They would learn, week by week, about how God wanted them to live and walk, just as we all do. As Peter would later write,
You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. But grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:17–18)
After all, the law is part of God’s perfect Word, and, as Paul writes,
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:16–17)
No Greater Burden
At this point, the Jerusalem Council agrees to send men along with a letter to Antioch, Syria, and Cilicia, telling them of the decision reached. The letter details the four requirements for Gentile believers to follow, prefacing them with the comment:
At this point, the Jerusalem Council agrees to send men along with a letter to Antioch, Syria, and Cilicia, telling them of the decision reached. The letter details the four requirements for Gentile believers to follow, prefacing them with the comment:
For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements:... (28)
The apostles did not make the decision alone but that the Holy Spirit guided them throughout the Council. Bruce comments,
So conscious were the church leaders of being possessed and controlled by the Spirit that he was given prior mention as chief author of their decision” (298)
The Holy Spirit is listed first, acknowledging him as the leader of the Council's decision.
It is interesting that James calls the four prohibitions a burden, perhaps referring back to 15:10, in which Peter says some were placing an unbearable yoke on new believers by demanding their circumcision and law-keeping, and 15:19, where James says we should not trouble Gentiles who turn to God. So here, a “burden” is placed upon Gentile converts, but it is not overbearing. Rather, it is a burden from God, whose yoke is easy and burden is light (Matthew 11:30). As we discussed earlier, commands from men weigh us down and overwhelm us, but God’s commands are not too hard (Deuteronomy 30:11) and bring blessing and freedom (Psalm 119).
What specifically is this burden? A burden implies it is something that must be done, must be obeyed. Above we discussed if it is then somehow a works-based salvation, if the Gentile converts must turn away from idols upon salvation. The very act of choosing to follow Christ is also by nature an act of choosing to reject all other gods. Therefore, as soon as we accept the gospel, this “burden” is placed upon us: to follow God and turn away from idolatry.
First Steps
Let’s return to the question, are Gentile believers only required to follow these four things (to avoid meat sacrificed to idols, blood, things strangled, and sexual immorality)? All believers agree we should love our neighbor as ourselves; love the Lord our God with all our heart, soul, and mind; honor our parents; not steal, kill, or commit adultery; and more. Yet none of these are included in the list for Gentiles in Acts 15. When we understand the context of the Jerusalem Council, that (a) the issue at hand was about salvation (verse 1 – can uncircumcised Gentiles be saved?) and (b) the common thread linking the four prohibitions is idolatry, then we see that James and the Council (and the Holy Spirit!) are setting forth the things Gentile believers must do upon conversion. New believers cannot say they will follow Jesus while still participating in idol worship. The four requirements for Gentile converts are not the only things Gentile believers must do for the rest of their lives, but rather, they are the initial first steps in our walk with the Messiah. As these new believers continue to learn the Word of God (at that time taught each week in the synagogues – verse 21), they will learn about how God calls his people to live. But turning their back on idols is a “day one” decision, consistent with the whole of Scripture. As John reminds his readers at the end of his first epistle, “Little children, keep yourselves from idols” (1 John 5:21). Likewise, Paul tells the Corinthians, “Therefore, my beloved, flee from idolatry” (1 Corinthians 10:14). The ruling of the apostles for the Gentiles is the same: there is no place for idolatry when we turn to Jesus. That is the message of the Jerusalem Council.
It is interesting that James calls the four prohibitions a burden, perhaps referring back to 15:10, in which Peter says some were placing an unbearable yoke on new believers by demanding their circumcision and law-keeping, and 15:19, where James says we should not trouble Gentiles who turn to God. So here, a “burden” is placed upon Gentile converts, but it is not overbearing. Rather, it is a burden from God, whose yoke is easy and burden is light (Matthew 11:30). As we discussed earlier, commands from men weigh us down and overwhelm us, but God’s commands are not too hard (Deuteronomy 30:11) and bring blessing and freedom (Psalm 119).
What specifically is this burden? A burden implies it is something that must be done, must be obeyed. Above we discussed if it is then somehow a works-based salvation, if the Gentile converts must turn away from idols upon salvation. The very act of choosing to follow Christ is also by nature an act of choosing to reject all other gods. Therefore, as soon as we accept the gospel, this “burden” is placed upon us: to follow God and turn away from idolatry.
First Steps
Let’s return to the question, are Gentile believers only required to follow these four things (to avoid meat sacrificed to idols, blood, things strangled, and sexual immorality)? All believers agree we should love our neighbor as ourselves; love the Lord our God with all our heart, soul, and mind; honor our parents; not steal, kill, or commit adultery; and more. Yet none of these are included in the list for Gentiles in Acts 15. When we understand the context of the Jerusalem Council, that (a) the issue at hand was about salvation (verse 1 – can uncircumcised Gentiles be saved?) and (b) the common thread linking the four prohibitions is idolatry, then we see that James and the Council (and the Holy Spirit!) are setting forth the things Gentile believers must do upon conversion. New believers cannot say they will follow Jesus while still participating in idol worship. The four requirements for Gentile converts are not the only things Gentile believers must do for the rest of their lives, but rather, they are the initial first steps in our walk with the Messiah. As these new believers continue to learn the Word of God (at that time taught each week in the synagogues – verse 21), they will learn about how God calls his people to live. But turning their back on idols is a “day one” decision, consistent with the whole of Scripture. As John reminds his readers at the end of his first epistle, “Little children, keep yourselves from idols” (1 John 5:21). Likewise, Paul tells the Corinthians, “Therefore, my beloved, flee from idolatry” (1 Corinthians 10:14). The ruling of the apostles for the Gentiles is the same: there is no place for idolatry when we turn to Jesus. That is the message of the Jerusalem Council.
Summary
In this paper, we have wrestled with the Jerusalem Council, seeking to answer several questions:
In this paper, we have wrestled with the Jerusalem Council, seeking to answer several questions:
- The primary issue at the Jerusalem Council was what Gentile believers must do to be saved, and specifically, whether circumcision was necessary for salvation. At the Council, the apostles ruled that circumcision was not a burden to be placed on new Gentile converts, who are saved by grace, just as we all are. This was confirmed by the Holy Spirit, whom the Gentile believers received upon salvation, despite their lack of physical circumcision.
- Throughout the Bible, including the Old Testament, God has always taught justification by faith, not works. Acts 15 is not explaining a new way of salvation, but rather what has always been, as demonstrated through Abraham’s relationship with God.
- The Torah is not a burden placed upon our necks. However, manmade rules, such as those requiring circumcision for conversion, are an unbearable burden.
- The Jerusalem Council was not addressing whether Gentile believers should ever become circumcised or obey the law. It was addressing what was necessary as the first steps of a new believer.
- The first step that newly converted Gentile believers must take in their walk is to leave behind idolatry; the four requirements James and the Council list have a common theme and application of leaving behind practices associated with pagan idolatry.
- After fleeing idolatrous practices, Gentile believers should learn how to walk in God’s ways, over time. Each week they can learn about the Torah and all of God’s Word, and grow in their understanding and application of his commands for their lives.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
Ashley, Timothy R. (1993). The Book of Numbers, New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans.
Bruce, F. F. (1988). The Book of the Acts, New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans.
Hegg, Tim. (2006). “Do the Seven, Go to Heaven?: An Investigation into the History of the Noachide Laws.” torahresource.com
Keener, Craig S. (2014). Acts: An Exegetical Commentary. Vol 3. Grand Rapids, MI: Baker Academic.
Peterson, David. (2009). The Acts of the Apostles, Pillar New Testament Commentary. Grand Rapids, MI: Eerdmans.
Polhill, John B. (1992). Acts: The New American Commentary. Vol 26. Nashville, TN: Broadman & Holman Publishers.
Savelle, Charles. (2022). “Acts 15:21: Moses is Preached and Read in the Synagogues.” JETS 65.4: 707-717.
Witherington III, Ben. (1998). The Acts of the Apostles: a Socio-Rhetorical Commentary. Grand Rapids, MI: Eerdmans.