Acts 15 5

Acts 15:5 kjv

But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

Acts 15:5 nkjv

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."

Acts 15:5 niv

Then some of the believers who belonged to the party of the Pharisees stood up and said, "The Gentiles must be circumcised and required to keep the law of Moses."

Acts 15:5 esv

But some believers who belonged to the party of the Pharisees rose up and said, "It is necessary to circumcise them and to order them to keep the law of Moses."

Acts 15:5 nlt

But then some of the believers who belonged to the sect of the Pharisees stood up and insisted, "The Gentile converts must be circumcised and required to follow the law of Moses."

Acts 15 verses

Acts 15 5 Meaning

Acts 15:5 describes a pivotal moment in the early church where a faction within the believers, specifically those formerly aligned with the Pharisee sect, asserted that it was absolutely necessary for Gentile converts to Christianity to undergo circumcision and to meticulously observe the entire Law of Moses. This declaration presented a fundamental challenge to the nascent church's understanding of salvation and the inclusion of Gentiles.

Acts 15 5 Context

Acts 15:5 is a direct interjection within the narrative of the Jerusalem Council. Chapters 13 and 14 detailed Paul and Barnabas's first missionary journey, marked by significant success among the Gentiles. Upon their return to Antioch, certain individuals came from Judea teaching that salvation required circumcision and adherence to the Law of Moses (Acts 15:1). This led to a "great dissension and debate" (Acts 15:2), prompting Paul, Barnabas, and others to go to Jerusalem to consult the apostles and elders on this crucial matter.

Verse 5, therefore, captures the precise moment the opposing viewpoint is articulated before the church leadership in Jerusalem. It represents the specific legalistic stance of Jewish believers, who maintained that Gentiles, to truly become part of God's covenant people, must first become proselytes to Judaism through circumcision and full observance of the Law. This was a critical challenge, as it fundamentally questioned whether Gentiles could be saved solely by faith in Jesus Christ, or if they needed to assimilate into Jewish custom and law. The outcome of this council would shape the future trajectory of Christianity and its universal mission.

Acts 15 5 Word analysis

• But (ἀλλά, alla): A strong adversative conjunction, signaling a direct contrast or opposition to the previous statements in Acts 15:3-4, where Paul and Barnabas were joyfully recounting God's work among the Gentiles. It introduces the opposing argument that sparked the council.
• some (τινες, tines): Indicates a distinct, albeit not unanimous, group. This was not the view of all Jewish believers, but of a particular, vocal faction.
• of the sect (τῆς αἱρέσεως, tēs haireseōs): The term hairesis here denotes a specific philosophical school or religious party, akin to a "party" or "group." While later used for "heresy," in this context, it simply identifies their previous affiliation before believing in Christ.
• of the Pharisees (τῶν Φαρισαίων, tōn Pharisaiōn): A well-known Jewish religious group noted for their strict adherence to the written Law and oral traditions. Their legalistic mindset persisted even after conversion to Christianity.
• who believed (πεπιστευκότες, pepisteukotes): This crucial participle emphasizes that these individuals were Christian believers. The dispute was internal, originating from within the nascent body of Christ, making it all the more challenging. It shows that even sincere faith in Jesus did not immediately eradicate ingrained religious traditions or understanding.
• rose up (ἀναστάντες, anastantes): Implies standing to make a formal and strong declaration or objection within the gathering. It suggests a proactive and assertive presentation of their views.
• saying (λέγοντες, legontes): Introducing the substance of their demand.
• It is necessary (Ὅτι δεῖ, Hoti dei): Dei conveys strong compulsion or divine necessity. They were asserting this not as a preference or custom, but as a mandatory divine requirement for salvation or full membership in God's people. This highlights the theological conviction behind their demand.
• to circumcise them (περιτέμνειν αὐτοῦς, peritemnein autous): The core external demand. Circumcision was the defining sign of the Abrahamic covenant (Gen 17), deeply ingrained in Jewish identity and thought as the entrance into God's chosen people.
• and to command them (καὶ παραγγέλλειν αὐτοῖς, kai paraggellein autois): Emphasizes that this was not merely a suggestion but an order, a decree to be enforced upon the Gentile converts.
• to keep the law (φυλάσσειν τὸν νόμον, phylassein ton nomon): To "keep" implies observing, obeying, and guarding. This refers to the entire body of the Mosaic Law, not just select ethical precepts.
• of Moses (Μωϋσέως, Mōuseōs): Specifically links the law back to its traditional divine revelation through Moses.

Words-group analysis:

• "But some of the sect of the Pharisees who believed": This phrase pinpoints the specific origin of the controversy. It reveals that the legalistic demand was not from external antagonists but from within the Christian community, highlighting the internal struggle between continuity with Judaism and the radical newness of salvation by grace through faith in Christ alone.
• "'It is necessary to circumcise them, and to command them to keep the law of Moses.'": This is the complete legalistic proposition. It encapsulates the core theological debate of the Jerusalem Council: whether Gentile believers had to first become Jewish proselytes to be considered genuine followers of Jesus, or if their faith in Christ was sufficient for full inclusion. It challenges the fundamental nature of the New Covenant and salvation by grace alone.

Acts 15 5 Bonus section

The demanding statement in Acts 15:5 vividly illustrates the enduring challenge of legalism within religious movements. Even individuals who genuinely believed in Christ found it difficult to abandon long-held convictions about external observances and meritorious works as a pathway to acceptance before God. This mirrors tendencies found throughout church history and even in contemporary Christian contexts, where human additions to God's gracious requirements for salvation or sanctification often emerge. This verse also foreshadows the intense debates Paul would address in his epistles, particularly Galatians and Romans, where he emphatically counters similar demands, underscoring the completeness of Christ's work and the sufficiency of faith. The very foundation of Christian liberty and universal access to God's covenant hung in the balance with this specific proposition from the believing Pharisees.

Acts 15 5 Commentary

Acts 15:5 marks the critical articulation of the foundational challenge facing the early church regarding the inclusion of Gentiles. The assertion by some believing Pharisees that Gentile converts must be circumcised and adhere to the Mosaic Law was not merely a disciplinary matter but a direct attack on the gospel's essence: salvation by grace through faith in Christ (Gal 2:16, Eph 2:8-9). This was the theological "elephant in the room" for a Jewish-rooted faith expanding globally. Their position, rooted in their former adherence to a strict, detailed interpretation of the Law, believed that covenant membership—and thus true salvation—required assimilation into the full Jewish system, using physical signs and legal observance as preconditions. The significance of this verse lies in crystallizing the conflict: Was the cross of Christ sufficient, or did it need to be supplemented by the works of the Law? This question was pivotal, determining whether Christianity would remain a sect within Judaism or emerge as a distinct, universal faith for all peoples based purely on Christ's atoning work. The Jerusalem Council, sparked by this very demand, would decide the pathway for the gospel's reach beyond its Jewish origins.