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.

KJV (with Strong's)

But {G1161} there rose up {G1817} certain {G5100} of {G575} the sect {G139} of the Pharisees {G5330} which believed {G4100}, saying {G3004}, That {G3754} it was needful {G1163} to circumcise {G4059} them {G846}, and {G5037} to command {G3853} them to keep {G5083} the law {G3551} of Moses {G3475}.

Complete Jewish Bible

But some of those who had come to trust were from the party of the P’rushim; and they stood up and said, “It is necessary to circumcise them and direct them to observe the Torah of Moshe.”

Berean Standard Bible

But some believers from the party of the Pharisees stood up and declared, “The Gentiles must be circumcised and required to obey the law of Moses.”

American Standard Version

But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.

Commentary

### SUMMARY
Acts 15:5 marks a pivotal moment in the early church's history, articulating the specific theological challenge posed by a group of believing Pharisees at the Jerusalem Council. This verse highlights their insistence that Gentile converts must undergo circumcision and adhere to the Mosaic Law for salvation, directly opposing the emerging understanding of salvation by grace through faith alone and setting the stage for a crucial debate on the nature of Christian inclusion.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of Acts 15, immediately following the initial dispute in Antioch concerning the necessity of circumcision for Gentile believers ([Acts 15:1](/acts/15-1 "Acts 15:1 - The Dispute in Antioch")) and the subsequent decision to send Paul, Barnabas, and others to Jerusalem to consult with the apostles and elders ([Acts 15:2-4](/acts/15-2-4 "Acts 15:2-4 - Journey to Jerusalem")). Acts 15:5 specifically identifies the dissenting party within the Jerusalem church, providing the theological rationale for their opposition to a grace-only gospel for Gentiles. It sets the stage for the formal deliberations of the Jerusalem Council, which begins in [Acts 15:6](/acts/15-6 "Acts 15:6 - The Jerusalem Council Convenes"), where the apostles and elders gather to consider this very matter.
* **Historical & Cultural Context:** The first century Jewish world was deeply rooted in the Mosaic Law, which included circumcision as a sign of the covenant with Abraham ([Genesis 17:9-14](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision")). The Pharisees, a prominent Jewish sect, were known for their strict adherence to the Law, both written and oral, and their fervent desire to maintain Jewish distinctiveness. When some Pharisees converted to Christianity, they naturally brought their pre-existing theological frameworks with them. They believed that Christianity was the fulfillment of Judaism, and therefore, Gentiles who wished to join God's people must fully convert to Judaism first, which included circumcision and adherence to the entire Law of Moses. This perspective created significant tension between Jewish and Gentile believers, threatening to fragment the nascent Christian movement along ethnic and legalistic lines.
* **Key Themes:** Acts 15:5 encapsulates several critical themes foundational to early Christian theology. Foremost is the **nature of salvation**, directly contrasting salvation by grace through faith with salvation by works of the law. The believing Pharisees' demand for circumcision and law-keeping effectively added human effort to God's gracious provision, challenging the core of the Gospel. This verse also highlights the theme of **Gentile inclusion** into the covenant people of God, illustrating the struggle within the early church to fully embrace the radical universality of Christ's redemption, which transcends ethnic and cultural boundaries. Finally, it underscores the theme of **doctrinal purity and authority** within the early church, as the apostles and elders had to discern the true implications of the Gospel for all believers, ensuring that the message of Christ remained uncompromised. This council, sparked by the issues in [Acts 15:5](/acts/15-5 "Acts 15:5 - The Pharisaic Demand"), was crucial for establishing the authoritative interpretation of Christian doctrine for future generations.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sect (Greek, _haíresis'_):** From G139, meaning "a choice, i.e. (specially) a party or (abstractly) disunion." In this context, it refers to a specific group or faction, namely the Pharisees. The term "sect" here does not carry the later negative connotation of "heresy" but simply identifies a distinct group with particular beliefs and practices within Judaism, some of whom had now come to faith in Christ.
* **Needful (Greek, _deî'_):** From G1163, meaning "it is (was, etc.) necessary (as binding)." This word conveys a strong sense of obligation or divine imperative. The believing Pharisees were not merely suggesting these practices but asserting them as absolutely essential for salvation, implying that without them, one could not be truly saved or fully incorporated into God's people.
* **Circumcise (Greek, _peritémnō'_):** From G4059, meaning "to cut around, i.e. (specially) to circumcise." This term refers to the ancient Abrahamic covenant sign, which had become a defining mark of Jewish identity. The demand for circumcision was not merely a cultural preference but a theological requirement, signifying full adherence to the Mosaic covenant as a prerequisite for salvation and fellowship.

#### Verse Breakdown
* **"But there rose up certain of the sect of the Pharisees which believed,"**: This opening clause introduces the specific group posing the challenge. The "but" (G1161, _dé_) indicates a contrast or opposition to the joyful report of Gentile conversions mentioned in the preceding verses. The crucial detail is "which believed" (G4100, _pisteúō_), indicating these were not external opponents of Christianity but rather Jewish Christians who, despite their faith in Jesus, retained a strong adherence to their Pharisaic background and its legalistic interpretations of the Law. Their faith in Christ was genuine, but their understanding of salvation's implications for Gentiles was flawed.
* **"saying, That it was needful to circumcise them,"**: This articulates the first, and most symbolic, of their demands. "Needful" (G1163, _deî_) underscores their conviction that this was a non-negotiable requirement. Circumcision (G4059, _peritémnō_) was the physical sign of the Abrahamic covenant and a cornerstone of Jewish identity. For these Pharisees, becoming a Christian meant first becoming a Jew in the fullest sense, signified by this ancient ritual.
* **"and to command [them] to keep the law of Moses."**: This second demand broadens the scope beyond circumcision to the entire Mosaic Law (G3551, _nómos_ and G3475, _Mōseús_). To "command them to keep" (G3853, _parangéllō_ and G5083, _tēréō_) suggests an authoritative injunction for Gentile converts to observe the vast body of commandments given through Moses, including dietary laws, Sabbath observance, and other ceremonial regulations. This demand represented a significant burden and a fundamental misunderstanding of the freedom and universality of the New Covenant in Christ.

#### Literary Devices
The verse employs **Conflict** to immediately establish the central theological tension of the Jerusalem Council. The phrase "But there rose up" signals an opposing force, setting the stage for the dramatic debate that follows. There is a subtle **Irony** in the description of "Pharisees which believed," as those who had embraced the Messiah, the fulfillment of the Law, were paradoxically advocating for a continued, binding adherence to the very Law that Christ had transcended. This highlights the internal struggle within the early church to reconcile its Jewish roots with its universal mission. Furthermore, the explicit demands for circumcision and law-keeping serve as a **Foreshadowing** of the profound theological discussions and decisions that will shape the future trajectory of Christianity, emphasizing salvation by grace through faith alone.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 15:5 encapsulates the foundational theological debate of the early church regarding the nature of salvation and the inclusion of Gentiles. The insistence on circumcision and law-keeping by the believing Pharisees directly challenged the burgeoning understanding that salvation is by grace through faith in Jesus Christ alone, apart from works of the law. This verse highlights the tension between the Old Covenant's emphasis on external markers and the New Covenant's focus on an internal transformation of the heart. The resolution of this conflict at the Jerusalem Council was critical for affirming the Gospel's universal appeal and preventing Christianity from becoming merely a sect of Judaism, ensuring that the path to God was open to all humanity through Christ.

* [Galatians 2:1-5](/galatians/2-1-5 "Galatians 2:1-5 - Paul Resists Legalism in Jerusalem")
* [Galatians 5:1-6](/galatians/5-1-6 "Galatians 5:1-6 - Freedom in Christ vs. Bondage to the Law")
* [Romans 3:28](/romans/3-28 "Romans 3:28 - Justification by Faith Apart from Works")

### REFLECTION AND APPLICATION
Acts 15:5 serves as a timeless warning against legalism and the temptation to add human requirements to God's free gift of salvation. It reminds us that while good works are a natural outflow of genuine faith, they are never a prerequisite for receiving God's grace or a means of earning His favor. The early church, through the guidance of the Holy Spirit, decisively rejected the demands of the believing Pharisees, affirming that Christ's atoning work is sufficient for salvation for all who believe, regardless of their ethnic background or adherence to specific rituals. For believers today, this passage calls us to guard the simplicity and purity of the Gospel, ensuring that we do not impose unnecessary burdens on others or create barriers to entry into God's kingdom. It encourages us to celebrate the radical inclusivity of the church, where all are welcome and united by faith in Jesus Christ, and to continually discern between essential biblical truths and non-essential cultural or traditional practices.

#### Questions for Reflection
* **In what ways might we, consciously or unconsciously, add requirements to the simple message of salvation by grace in our own lives or churches?**
* **How can we ensure that our understanding of faith leads to genuine freedom in Christ rather than a new form of legalism?**
* **What practical steps can we take to foster a more inclusive and welcoming environment in our Christian communities, reflecting the universal reach of the Gospel?**

### FAQ

**What was the "sect of the Pharisees which believed" and why were they significant?**

Answer: The "sect of the Pharisees which believed" refers to Jewish individuals who had accepted Jesus as the Messiah but continued to adhere strictly to the tenets of Pharisaism, particularly concerning the Mosaic Law. Their significance lies in the fact that they were not external opponents of Christianity but rather members of the nascent church. Their insistence that Gentile converts must be circumcised and commanded to keep the Law of Moses created a profound internal theological crisis, forcing the early church to formally define the terms of salvation and inclusion for non-Jews. This group represented a powerful voice within the Jewish Christian community that genuinely believed their demands were consistent with God's covenant, yet their views threatened to undermine the radical grace of the Gospel and limit its universal appeal.

### CHRIST-CENTERED FULFILLMENT
Acts 15:5, with its legalistic demands, powerfully highlights the necessity of Christ's work in fulfilling and transcending the Mosaic Law. The Pharisaic insistence on circumcision and law-keeping as prerequisites for salvation reveals a misunderstanding of the new covenant inaugurated by Jesus. Christ did not come to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), bringing to completion its purposes and establishing a new and better covenant in His blood ([Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in His Blood")). Through His perfect obedience and sacrificial death, Jesus became the "end of the law for righteousness to everyone who believes" ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ, the End of the Law")). The true "circumcision" now is not of the flesh but of the heart, by the Spirit ([Romans 2:29](/romans/2-29 "Romans 2:29 - True Circumcision of the Heart")), signifying an inward transformation rather than an outward ritual. By breaking down the dividing wall of hostility between Jew and Gentile through His cross, Christ created one new humanity, reconciling both to God in one body ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Breaks Down the Dividing Wall")), making the legalistic demands of Acts 15:5 obsolete for salvation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 5:1

¶ Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Galatians 5:3

For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

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.

Philippians 3:5

Circumcised the eighth day, of the stock of Israel, [of] the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

Philippians 3:8

Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ,

Acts 21:20

And when they heard [it], they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

Acts 15:24

Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment: