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Acts 15:1 [study!]

American Standard Version (ASV 1901) [2]
— And certain men came down from Judaea and taught the brethren, [saying], Except ye be circumcised after the custom of Moses, ye cannot be saved.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Some men came down from Judea and [began] teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
Webster's Revision of the KJB (WEB 1833)
— And certain men who came down from Judea, taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.
Darby's Translation (DBY 1890)
— And certain persons, having come down from Judaea, taught the brethren, If ye shall not have been circumcised according to the custom of Moses, ye cannot be saved.
Rotherham's Emphasized Bible (EBR 1902)
— And, certain persons, coming down from Judea, began to teach the brethren—Except ye be circumcised according to the custom of Moses, ye cannot be saved.
Young's Literal Translation (YLT 1898)
— And certain having come down from Judea, were teaching the brethren—'If ye be not circumcised after the custom of Moses, ye are not able to be saved;'
Douay-Rheims Challoner Revision (DR 1750)
— And some, coming down from Judea, taught the brethren: That, except you be circumcised after the manner of Moses, you cannot be saved.
Original King James Bible (AV 1611) [2]
— And certaine men which came downe from Iudea, taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saued.
John Etheridge Peshitta-Aramaic NT (1849)
— But men from Jihud came down and taught the brethren, If you be not circumcised after the custom of the law, you cannot be saved.
James Murdock Peshitta-Aramaic NT (1852)
— And certain men came down from Judaea, and taught the brethren, that unless ye be circumcised, in accordance with the rite of the law, ye cannot have life.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
certain men 5100
{5100} Prime
An enclitic indefinite pronoun; some or any person or object.
which came down 2718
{2718} Prime
From G2596 and G2064 (including its alternate); to come (or go) down (literally or figuratively).
<5631> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 889
from 575
{0575} Prime
A primary particle; 'off', that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).
Judaea 2449
{2449} Prime
Feminine of G2453 (with G1093 implied); the Judaean land (that is, judaea), a region of Palestine.
taught 1321
{1321} Prime
A prolonged (causative) form of a primary verb δάω [[dao]] (to learn); to teach (in the same broad application).
<5707> Grammar
Tense - Imperfect (See G5775)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 855
the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
brethren, 80
{0080} Prime
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
[and said], y3754
[3754] Standard
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
Except 3362
{3362} Prime
ἐὰν με
ean me
{eh-an' may}
That is, G1437 and G3361; if not, that is, unless.
ye be circumcised 4059
{4059} Prime
From G4012 and the base of G5114; to cut around, that is, (specifically) to circumcise.
<5747> Grammar
Tense - Present (See G5774)
Voice - Passive (See G5786)
Mood - Subjunctive (See G5792)
Count - 18
after the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
manner 1485
{1485} Prime
From G1486; a usage (prescribed by habit or law).
of Moses, 3475
{3475} Prime
Of Hebrew origin [H4872]; Moseus, Moses or Mouses (that is, Mosheh), the Hebrew lawgiver.
ye cannot 3756
{3756} Prime
A primary word; the absolutely negative (compare G3361) adverb; no or not.
{1410} Prime
Of uncertain affinity; to be able or possible.
<5736> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Indicative (See G5791)
Count - 618
be saved. 4982
{4982} Prime
From a primary word σῶς [[sos]] (contraction for the obsolete σάος [[saos]], 'safe'); to save, that is, deliver or protect (literally or figuratively).
<5683> Grammar
Tense - Aorist (See G5777)
Voice - Passive (See G5786)
Mood - Infinitive (See G5795)
Count - 159
Jamieson-Fausset-Brown Commentary

Acts 15:1-2

_ _ Acts 15:1-35. Council at Jerusalem to decide on the necessity of circumcision for the Gentile converts.

_ _ certain men — See the description of them in Galatians 2:4.

Matthew Henry's Commentary

Acts 15:1-5

_ _ Even when things go on very smoothly and pleasantly in a state or in a church, it is folly to be secure, and to think the mountain stands strong and cannot be moved; some uneasiness or other will arise, which is not foreseen, cannot be prevented, but must be prepared for. If ever there was a heaven upon earth, surely it was in the church at Antioch at this time, when there were so many excellent ministers there, and blessed Paul among them, building up that church in her most holy faith. But here we have their peace disturbed, and differences arising. Here is,

_ _ I. A new doctrine started among them, which occasioned this division, obliging the Gentile converts to submit to circumcision and the ceremonial law, Acts 15:1. Many that had been proselytes to the Jewish religion became Christians; and they would have such as were proselyted to the Christian religion to become Jews.

_ _ 1. The persons that urged this were certain men who came down from Judea; some think such as had been of the Pharisees (Acts 15:5), or perhaps of those priests who were obedient to the faith, Acts 6:7. They came from Judea, pretending perhaps to be sent by the apostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Antioch, because that was the head-quarters of those that preached to the Gentiles, and the rendezvous of the Gentile converts; and, if they could but make an interest there, this leaven would soon be diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pretended to be very glad that they had embraced the Christian faith, and congratulated them on their conversion; but tell them that yet one thing they lack, they must be circumcised. Note, Those that are ever so well taught have need to stand upon their guard that they be not untaught again, or ill taught.

_ _ 2. The position they laid down, the thesis they gave, was this, that except the Gentiles who turned Christians were circumcised after the manner of Moses, and thereby bound themselves to all the observances of the ceremonial law, they could not be saved. As to this, (1.) Many of the Jews who embraced the faith of Christ, yet continued very zealous for the law, Acts 21:20. They knew it was from God and its authority was sacred, valued it for its antiquity, had been bred up in the observance of it, and it is probable had been often devoutly affected in their attendance on these observances; they therefore kept them up after they were by baptism admitted into the Christian church, kept up the distinction of meats, and used the ceremonial purifyings from ceremonial pollutions, attend the temple service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of education are not to be overcome all at once, and in a few years the mistake would be effectually rectified by the destruction of the temple and the total dissolution of the Jewish church, by which the observance of the Mosaic ritual would become utterly impracticable. But it did not suffice them that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations. Note, There is a strange proneness in us to make our opinion and practice a rule and a law to every body else, to judge of all about us by our standard, and to conclude that because we do well all do wrong that do not just as we do. (2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get clear of the notions they had of the Messiah, that he should set up a temporal kingdom in favour of the Jewish nation, should make this illustrious and victorious; it was a disappointment to them that there was as yet nothing done towards this in the way they expected. But now that they hear the doctrine of Christ is received among the Gentiles, and his kingdom begins to be set up in the midst of them, if they can but persuade those that embrace Christ to embrace the law of Moses too they hope their point will be gained, the Jewish nation will be made as considerable as they can wish, though in another way; and “Therefore by all means let the brethren be pressed to be circumcised and keep the law, and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Roman yoke; and not only so, but to put it on the necks of our neighbours, and so shall have such a kingdom of the Messiah as we promised ourselves.” Note, It is no wonder if those who have wrong notions of the kingdom of Christ take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these do. (3.) The controversy about the circumcising of the Gentile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus — Antiq. 20.38-45: “That when Izates, the son of Helen queen of Adiabene, embraced the Jews' religion, Ananias declared he might do it without circumcision; but Eleazar maintained that it was a great impiety to remain uncircumcised.” And when two eminent Gentiles fled to Josephus (as he relates in the history of his own life) “the zealots among the Jews were urgent for their circumcision; but Josephus dissuaded them from insisting upon it.” Such has been the difference in all ages between bigotry and moderation. (4.) It is observable what a mighty stress they laid upon it; they do not only say, “You ought to be circumcised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be; it will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you;” but, “Except you be circumcised you cannot be saved. If you be not herein of our mind and way, you will never go to heaven, and therefore of course you must go to hell.” Note, it is common for proud impostors to enforce their own inventions under pain of damnation; and to tell people that unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is impossible they should; not only their case is hazardous, but it is desperate. Thus the Jews tell their brethren that except they be of their church, and come into their communion, and conform to the ceremonies of their worship, though otherwise good men and believers in Christ, yet they cannot be saved; salvation itself cannot save them. None are in Christ but those that are within their pale. We ought to see ourselves well warranted by the word of God before we say, “Except you do so and so, you cannot be saved.”

_ _ II. The opposition which Paul and Barnabas gave to this schismatical notion, which engrossed salvation to the Jews, now that Christ has opened the door of salvation to the Gentiles (Acts 15:2): They had no small dissension and disputation with them. They would by no means yield to this doctrine, but appeared and argued publicly against it. 1. As faithful servants of Christ, they would not see his truths betrayed. They knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles and unite them both in himself; and therefore could not bear to hear of circumcising the Gentile converts, when their instructions were only to baptize them. The Jews would unite with the Gentiles, that is, they would have them to conform in every thing to their rites, and then, and not till then they will look upon them as their brethren; and no thanks to them. But, this not being the way in which Christ designed to unite them, it is not to be admitted. 2. As spiritual fathers to the Gentile converts, they would not see their liberties encroached upon. They had told the Gentiles that if they believed in Jesus Christ they should be saved; and now to be told that this was not enough to save them, except they were circumcised and kept the law of Moses, this was such a discouragement to them at setting out, and would be such a stumbling-block in their way, as might almost tempt them to think of returning into Egypt again; and therefore the apostles set themselves against it.

_ _ III. The expedient pitched upon for preventing the mischief of this dangerous notion, and silencing those that vented it, as well as quieting the minds of the people with reference to it. They determined that Paul and Barnabas, and some others of their number, should go to Jerusalem to the apostles and elders, concerning this doubt. Not that the church at Antioch had any doubt concerning it: they knew the liberty wherewith Christ had made them free; but they sent the case to Jerusalem, 1. Because those who taught this doctrine came from Jerusalem, and pretended to have directions from the apostles there to urge circumcision upon the Gentile converts; it was therefore very proper to send to Jerusalem about it, to know if they had any such direction from the church there. And it was soon found to be all wrong, which yet pretended to be of apostolical right. It was true that these went out from them (Acts 15:24), but they never had any such orders from them. 2. Because those who were taught this doctrine would be the better confirmed in their opposition to it, and in the less danger of being shocked and disturbed by it, if they were sure that the apostles and elders at Jerusalem (which was the Christian church that of all others retained the most affection to the law of Moses) were against it; and, if they could but have this under their hands, it would be the likeliest means to silence and shame these incendiaries, who had pretended to have it from them. 3. Because the apostles at Jerusalem were fittest to be consulted in a point not yet fully settled; and being most eminent for an infallible spirit, peculiar to them as apostles, their decision would be likely to end the controversy. It was owing to the subtlety and malice of the great enemy of the church's peace (as it appears by Paul's frequent complaints of these judaizing teachers, these false apostles, these deceitful workers, these enemies of the cross of Christ), that it had not this effect.

_ _ IV. Their journey to Jerusalem upon this errand, Acts 15:3. Where we find, 1. That they were honoured at parting: They were brought on their way by the church, which was then much used as a token of respect to useful men, and is directed to be done after a godly sort, 3 John 1:6. Thus the church showed their favour to those who witnessed against these encroachments on the liberties of the Gentile converts, and stood up for them. 2. That they did good as they went along. They were men that would not lose time, and therefore visited the churches by the way; they passed through Phenice and Samaria, and as they went declared the conversion of the Gentiles, and what wonderful success the gospel had had among them, which caused great joy to all the brethren. Note, The progress of the gospel is and ought to be a matter of great joy. All the brethren, the faithful brethren in Christ's family, rejoice when more are born into the family; for the family will be never the poorer for the multitude of its children. In Christ and heaven there is portion enough, and inheritance enough for them all.

_ _ V. Their hearty welcome at Jerusalem, Acts 15:4. 1. The good entertainment their friends gave them: They were received of the church, and of the apostles and elders, were embraced as brethren, and had audience as messengers of the church at Antioch; they received them with all possible expressions of love and friendship. 2. The good entertainment they gave their friends: They declared all things that God had done with them, gave them an account of the success of their ministry among the Gentiles, not what they had done, but what God had done with them, what he had by his grace in them enabled them to do, and what he had by his grace in their hearers enabled them to receive. As they went they had planted, as they came back they had watered; but in both they were ready to own it was God that gave the increase. Note, It is a great honour to be employed for God, to be workers for him; for those that are so have him a worker with them, and he must have all the glory.

_ _ VI. The opposition they met with from the same party at Jerusalem, Acts 15:5. When Barnabas and Paul gave an account of the multitude of the Gentiles, and of the great harvest of souls gathered in to Christ there, and all about them congratulated them upon it, there rose up certain of the sect of the Pharisees, who received the tidings very coldly, and, though they believed in Christ, yet were not satisfied in the admission of these converts, but thought it was needful to circumcise them. Observe here, 1. That those who have been most prejudiced against the gospel yet have been captivated by it; so mighty has it been through God to the pulling down of strong-holds. When Christ was here upon earth, few or none of the rulers and of the Pharisees believed on him; but now there are those of the sect of the Pharisees who believed, and many of them, we hope, in sincerity. 2. That it is very hard for men suddenly to get clear of their prejudices: those that had been Pharisees, even after they became Christians, retained some of the old leaven. All did not so, witness Paul, but some did; and they had such a jealousy for the ceremonial law, and such a dislike of the Gentiles, that they could not admit the Gentiles into communion with them, unless they would be circumcised, and thereby engage themselves to keep the law of Moses. This was, in their opinion, needful; and for their parts they would not converse with them unless they submitted to it.

John Wesley's Explanatory Notes

Acts 15:1

Coming down from Judea — Perhaps to supply what they thought Paul and Barnabas had omitted.

Geneva Bible Translation Notes

Acts 15:1

And (1) (a) 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.

(1) The Church is at length troubled with dissension within itself, and the trouble rises from the proud and stubborn intellects of certain evil men. The first strife was concerning the office of Christ, whether we are saved only by his righteousness apprehended by faith, or if we also have need to observe the Law.

(a) Epiphanius is of the opinion that this was Cerinthus.

Cross-Reference Topical ResearchStrong's Concordance
Cir, am 4057, ad 53


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:
Galatians 2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Galatians 2:12-13 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. ... And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

the brethren:

Acts 15:23 And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:


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.
Romans 4:8-12 Blessed [is] the man to whom the Lord will not impute sin. ... And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
Galatians 5:1-4 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. ... Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
Philippians 3:2-3 Beware of dogs, beware of evil workers, beware of the concision. ... For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
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.
Colossians 2:11-12 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: ... Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead.
Colossians 2:16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:


Genesis 17:10-27 This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. ... And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Leviticus 12:3 And in the eighth day the flesh of his foreskin shall be circumcised.
John 7:22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.


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:
1 Corinthians 7:18-19 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. ... Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
Galatians 2:1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also.
Galatians 2:3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
Galatians 5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Galatians 6:13-16 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. ... And as many as walk according to this rule, peace [be] on them, and mercy, and upon the Israel of God.
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