Acts 15:1

¶ And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.

And {G2532} certain men {G5100} which came down {G2718} from {G575} Judaea {G2449} taught {G1321} the brethren {G80}, and said,{G3754} Except {G3362} ye be circumcised {G4059} after the manner {G1485} of Moses {G3475}, ye cannot {G3756}{G1410} be saved {G4982}.

But some men came down from Y’hudah to Antioch and began teaching the brothers, “You can’t be saved unless you undergo b’rit-milah in the manner prescribed by Moshe.”

Then some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

And certain men came down from Judæa and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved.

Commentary

Commentary on Acts 15:1 (KJV)

Acts 15:1 marks a pivotal moment in the early Christian church, introducing a significant theological conflict that threatened to divide the nascent movement. The verse states: "And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved."

Context

This verse immediately follows a period of significant Gentile conversion, particularly through the missionary journeys of Paul and Barnabas, who had just returned to Antioch (Acts 14:26-28). The success among non-Jews highlighted a growing tension: were Gentile converts required to adopt Jewish customs and laws, specifically circumcision, to be considered true followers of Christ? The "certain men which came down from Judaea" were Jewish Christians, often referred to as Judaizers, who believed that adherence to the Mosaic Law, including rituals like circumcision (which originated with God's covenant with Abraham in Genesis 17:10), was a necessary prerequisite for salvation. Their teaching directly contradicted the message of salvation by grace through faith that Paul and Barnabas were proclaiming.

Key Themes

  • Salvation by Grace vs. Works: The central conflict presented in this verse is the fundamental question of how salvation is achieved. The Judaizers insisted on works of the Law (circumcision) as a condition for salvation, challenging the core Christian doctrine that salvation is a free gift received by faith in Jesus Christ, apart from human effort. This debate is a cornerstone of Christian theology, powerfully articulated by Paul in his epistles (e.g., Galatians 2:16, Romans 3:28).
  • Inclusion of Gentiles: This verse underscores the early church's struggle to understand the scope of God's salvation. Was the Gospel exclusively for Jews, or did it extend fully to Gentiles without requiring them to become Jewish proselytes first? The resolution of this issue was crucial for the expansion and unity of the church.
  • Early Church Doctrinal Conflict: Acts 15:1 initiates a significant theological dispute that led to the Jerusalem Council (Acts 15:6-29), where apostles and elders gathered to address and resolve this critical matter. It highlights the importance of authoritative teaching and communal discernment in matters of faith.

Linguistic Insights

The phrase "circumcised after the manner of Moses" emphasizes that these men were not simply advocating for circumcision as a cultural practice, but as a binding religious requirement tied to the Mosaic Law, implying it was essential for covenantal inclusion and thus, salvation. The direct statement, "ye cannot be saved," reveals the absolute and non-negotiable nature of their teaching, setting up the urgent need for a definitive resolution by the apostles.

Practical Application

The controversy in Acts 15:1 serves as a timeless warning against adding human requirements or traditions to God's simple plan of salvation through faith in Jesus Christ. It reminds believers that true salvation is not earned through rituals, good works, or adherence to external laws, but is a gift of God's grace (Ephesians 2:8-9). This passage encourages vigilance against any teaching that diminishes the sufficiency of Christ's atoning work on the cross or imposes burdens not found in the Gospel. It also highlights the importance of seeking unity in truth within the church, addressing doctrinal disputes with wisdom and reliance on the Holy Spirit.

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Please note that only the commentary section is AI-generated — the main Scripture and cross-references are stored on the site and are from trusted and verified sources.

Cross-References

  • Galatians 5:6

    For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

  • Acts 15:5

    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.

  • Colossians 2:8

    Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

  • Leviticus 12:3

    And in the eighth day the flesh of his foreskin shall be circumcised.

  • Galatians 2:11

    ¶ But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

  • Galatians 2:14

    But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

  • 1 Corinthians 7:18

    Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.