Acts 15 10

Acts 15:10 kjv

Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Acts 15:10 nkjv

Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?

Acts 15:10 niv

Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear?

Acts 15:10 esv

Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?

Acts 15:10 nlt

So why are you now challenging God by burdening the Gentile believers with a yoke that neither we nor our ancestors were able to bear?

Acts 15 verses

Acts 15 10 Meaning

Acts 15:10 encapsulates Peter's forceful argument at the Jerusalem Council against imposing Mosaic Law, specifically circumcision, on Gentile converts. He contends that requiring adherence to the Law is an unwarranted imposition, metaphorically described as an unbearable "yoke," which even the Jews throughout their history could not consistently bear for salvation. Peter argues that this insistence is an act of "testing God," as it contradicts God's evident work of saving Gentiles by grace through faith, without the prerequisite of legalistic observances. The verse emphasizes that salvation is purely a matter of God's grace and humanity's faith, rather than human works or ritualistic performance.

Acts 15 10 Context

Acts chapter 15 records the crucial Jerusalem Council, which addressed a significant theological and practical dispute within the early church: whether Gentile converts needed to be circumcised and follow the Mosaic Law to be saved. This issue arose when some believers from Judea (identified as Pharisees in v. 5) came to Antioch and began teaching that salvation for Gentiles required circumcision and adherence to the Law of Moses. Paul and Barnabas vigorously opposed this teaching. The dispute led them to Jerusalem to consult the apostles and elders. Amidst much debate (v. 7a), Peter delivered a pivotal speech (vv. 7-11). He recounted God's calling of him to preach to Cornelius (Acts 10), a Gentile, upon whom the Holy Spirit fell without prior circumcision or Law-keeping. In Acts 15:10, Peter uses this historical event to directly challenge the Judaizers' insistence, arguing against burdening Gentile believers with requirements that God Himself did not impose. His strong question forms a theological watershed, underscoring salvation by grace through faith for both Jews and Gentiles. The council's decision, heavily influenced by Peter's and then James's words, affirmed salvation by grace alone and provided guidelines for unity between Jewish and Gentile believers.

Acts 15 10 Word analysis

• Now therefore (Νῦν οὖν - Nyn oun): A conjunction phrase meaning "So then" or "Consequently." It indicates a logical conclusion being drawn from the preceding argument, particularly Peter's recounting of God's work among the Gentiles (Cornelius's household). It introduces a critical challenge based on established facts.
• why (τί - ti): A rhetorical question expressing strong disapproval and bewilderment. It implies that the action being questioned is absurd or contrary to divine will. Peter is essentially asking, "What sense does it make?" or "By what authority?"
• do you put God to the test (πειράζετε τὸν Θεόν - peirazete ton Theon): The Greek term peirazo means "to try, to test, to prove." Here, it signifies challenging God's wisdom, doubting His faithfulness, or demanding that He act in a way contrary to His revealed will. By attempting to add human requirements (the Law) to God's method of salvation by grace, the Judaizers were presuming to instruct God, thereby questioning His omnipotence and sufficiency. This tests God's patience and grace, questioning the efficacy of His sovereign plan for Gentiles.
• by placing (ἐπιθεῖναι - epitheinai): This infinitive means "to lay on, to impose." It suggests a forceful imposition, conveying the idea of placing a heavy burden upon someone without their consent or choice, implying something external and obligatory.
• a yoke (ζυγόν - zygon): Literally, a wooden beam used to connect two oxen for plowing, symbolizing burden, bondage, and servitude. In Jewish contexts, it often referred to the Mosaic Law and its numerous commandments, along with the elaborate interpretations and traditions added by the scribes and Pharisees. It was perceived as a heavy load, demanding strict adherence and constant effort.
• on the neck (ἐπὶ τὸν τράχηλον - epi ton trachēlon): The "neck" is where a physical yoke would be placed. This emphasizes the oppressive and constraining nature of the burden. It visually depicts submission, servitude, and difficulty of movement, making the imagery of the "yoke" even more vivid as a symbol of bondage.
• of the disciples (τῶν μαθητῶν - tōn mathētōn): Refers to the Gentile converts. By calling them "disciples," Peter acknowledges their genuine faith and status in Christ, implicitly condemning any attempt to make their pathway to discipleship more burdensome than God intended. These are the new believers God has already welcomed.
• that neither our fathers (ὃν οὔτε οἱ πατέρες ἡμῶν): "Our fathers" refers to the generations of Israelites who lived under the Mosaic Law from Sinai onwards. This admission from Peter, a Jew himself, is profound. He openly acknowledges the historical reality that even those dedicated to the Law failed to perfectly keep it.
• nor we (οὔτε ἡμεῖς): This extends the confession of inability to the contemporary Jewish generation, including Peter and his peers, despite their best efforts to observe the Law. This highlights the universal human incapacity to achieve righteousness through legalistic obedience.
• have been able to bear (ἠδυνήθημεν βαστάσαι - ēdynēthēmen bastasai): Ēdynēthēmen is the aorist tense of dynatos (to be able/capable), emphasizing a conclusive, historical inability. Bastásai means "to bear" or "to carry." The phrase emphasizes that the Law's requirements, due to human weakness and sinfulness, were never fully achievable. This confirms the Law's primary role as a revealer of sin, rather than a pathway to justification.

Acts 15 10 Bonus section

• The rhetorical question posed by Peter served not just as an interrogation of the Judaizers' theology but also as a prophetic warning against legalism within Christianity. It underscored that attempting to earn salvation or please God through human effort, rather than accepting His grace, constitutes a challenge to His very character and His method of redemption.
• This verse significantly shaped the direction of the early church, moving it from a sect within Judaism to a distinct global movement. Had the Judaizers' view prevailed, Christianity would likely have remained a small, exclusive Jewish sect, rather than the worldwide faith it became.
• The "yoke" imagery provides a direct contrast with Jesus' invitation in Mt 11:28-30, where He says His yoke is "easy" and His burden "light." This juxtaposition highlights the oppressive nature of legalism versus the liberating truth of Christ's grace.
• Peter's argument that Jews themselves couldn't bear the Law sets the stage for Paul's extensive theological development in Romans and Galatians concerning the purpose of the Law (to expose sin) and the sufficiency of Christ's righteousness for all who believe.

Acts 15 10 Commentary

Acts 15:10 represents a critical theological assertion in the early church's formative years. Peter, speaking from experience and divine revelation (Acts 10), forcefully confronts the legalistic insistence that Gentile converts must adhere to the Mosaic Law. He frames this attempt as "testing God" because it seeks to add human requirements to God's revealed plan of salvation by grace through faith alone, exemplified by the giving of the Holy Spirit to uncircumcised Gentiles. The Mosaic Law is powerfully depicted as an "unbearable yoke," an immense burden that even generations of Jews, including themselves, could not perfectly sustain. This acknowledgment from a devout Jew like Peter undermines the notion that Law-keeping could ever be a means of justification. It reveals that the Law, though holy and good, was not intended to be a pathway to righteousness but rather to expose human sinfulness and prepare the way for Christ. This verse thus stands as a foundational argument for the gospel of grace, proclaiming freedom from legalism and upholding the universal, unearned accessibility of salvation through faith in Christ for both Jews and Gentiles.