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?

KJV (with Strong's)

Now {G3568} therefore {G3767} why {G5101} tempt ye {G3985} God {G2316}, to put {G2007} a yoke {G2218} upon {G1909} the neck {G5137} of the disciples {G3101}, which {G3739} neither {G3777} our {G2257} fathers {G3962} nor {G3777} we {G2249} were able {G2480} to bear {G941}?

Complete Jewish Bible

So why are you putting God to the test now by placing a yoke on the neck of the talmidim which neither our fathers nor we have had the strength to bear?

Berean Standard Bible

Now then, why do you test God by placing on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?

American Standard Version

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

Commentary

### SUMMARY
In Acts 15:10, the Apostle Peter delivers a powerful and pivotal statement during the Jerusalem Council, challenging the notion that Gentile converts to Christianity must adhere to the Mosaic Law, specifically circumcision, to be saved. He argues that imposing such a burden on new disciples is to "tempt God," given that neither their Jewish ancestors nor the current generation were able to perfectly bear the weight of the Law's demands, thereby highlighting the universal inability to achieve righteousness through legalistic observance and underscoring the sufficiency of God's grace for salvation.

### CONTEXT
* **Literary Context:** Acts 15 opens with a significant theological dispute within the early church, stemming from certain believers who had come from the party of the Pharisees, insisting that Gentile converts "must be circumcised and required to keep the law of Moses" ([Acts 15:5](/acts/15-5 "Acts 15:5 - The Pharisaic Demand")). This contention necessitated the convening of the Jerusalem Council, a crucial gathering of apostles and elders in Jerusalem to address the matter ([Acts 15:6](/acts/15-6 "Acts 15:6 - The Jerusalem Council Convenes")). Peter's speech, beginning in [Acts 15:7](/acts/15-7 "Acts 15:7 - Peter's Opening Statement"), serves as a foundational argument against legalism, drawing on his personal experience with Cornelius, a Gentile whose household received the Holy Spirit without prior circumcision ([Acts 10](/acts/10 "Acts 10 - Peter and Cornelius")). His statement in [Acts 15:10](/acts/15-10 "Acts 15:10 - Peter's Argument Against the Yoke") is the culmination of his appeal to God's demonstrated acceptance of Gentiles by faith alone, setting the stage for James's concluding remarks and the council's final decision.

* **Historical & Cultural Context:** The early Christian church emerged from a predominantly Jewish context, where adherence to the Mosaic Law, particularly circumcision, dietary laws, and Sabbath observance, was central to Jewish identity and covenant relationship with God. For centuries, these practices had distinguished Israel from the nations. The influx of Gentile converts, who were not bound by these laws, created a profound cultural and theological tension. Jewish Christians, especially those from a Pharisaic background, struggled to reconcile the inclusion of uncircumcised Gentiles into the covenant community without requiring them to adopt these long-standing markers of Jewish faithfulness. The "yoke" of the Law was understood by many Jews as a privilege and a divine command, yet Peter's argument reveals a growing recognition within the early church that the Mosaic Law, while holy and good, was never intended as the means of salvation, but rather as a guide and a revealer of sin, leading to Christ.

* **Key Themes:** Peter's declaration in [Acts 15:10](/acts/15-10 "Acts 15:10 - The Burden of the Law") powerfully contributes to several overarching themes in Acts and the broader New Testament. Firstly, it underscores the theme of **Salvation by Grace through Faith**, asserting that salvation is a sovereign act of God, freely given and received through faith in Jesus Christ, independent of human works or adherence to the Law. Peter explicitly states in the following verse, "But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they" ([Acts 15:11](/acts/15-11 "Acts 15:11 - Salvation by Grace")). Secondly, the verse highlights **The Insufficiency of the Law for Justification**, portraying the Mosaic Law as an "unbearable yoke" that neither past generations nor current believers could perfectly fulfill. This aligns with the Pauline emphasis that the Law's purpose was to expose sin and lead humanity to Christ, not to provide a path to righteousness ([Romans 3:20](/romans/3-20 "Romans 3:20 - The Law Reveals Sin")). Finally, it speaks to **God's Universal Acceptance and Impartiality**, demonstrating that God does not show favoritism based on ethnicity or legalistic observance but extends His saving grace to all who believe, Jew and Gentile alike, as evidenced by the outpouring of the Holy Spirit on Gentiles ([Acts 10:44-48](/acts/10-44-48 "Acts 10:44-48 - The Holy Spirit Falls on Gentiles")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **tempt ye (Greek, _peirázō'_):** This word, derived from the root meaning "to test," implies a challenge or an attempt to prove. In this context, Peter uses it to mean "to put to the test" or "to try." By demanding that Gentiles bear the Mosaic Law, the Jewish believers were, in essence, putting God's wisdom and sovereign action to the test. God had already demonstrated His acceptance of Gentiles through the Holy Spirit; to then impose human conditions was to question or challenge God's clear will and method of salvation.
* **yoke (Greek, _zygós'_):** This term literally refers to a wooden beam used to join two animals (like oxen) for plowing, symbolizing a burden, servitude, or oppressive obligation. In Jewish literature, "the yoke of the Law" was a common metaphor for the demands and precepts of the Mosaic Law. Peter's use of "yoke" here emphasizes the heavy, burdensome, and ultimately impossible nature of achieving salvation or righteousness through perfect adherence to the Law's intricate requirements.
* **bear (Greek, _bastázō'_):** This word means "to lift," "carry," or "endure." Peter's assertion that neither their fathers nor they were "unable to bear" this yoke signifies a profound inability to sustain or fulfill the Law's demands. It highlights the human weakness and sinfulness that consistently falls short of God's perfect standard, reinforcing the need for a different path to righteousness—one provided by divine grace, not human effort.

#### Verse Breakdown
* **"Now therefore why tempt ye God":** Peter opens with a rhetorical question, challenging the logic and spiritual implications of the legalists' demands. To "tempt God" implies questioning His wisdom, frustrating His purpose, or attempting to force His hand. Given God's clear demonstration of accepting Gentiles by faith alone (as seen with Cornelius), to insist on the Law was to defy or test God's established method of salvation.
* **"to put a yoke upon the neck of the disciples":** This clause identifies the specific action being challenged: imposing the Mosaic Law on new Gentile believers. The "yoke upon the neck" is a vivid metaphor for placing a heavy, restrictive, and burdensome obligation upon them. It speaks to the idea of servitude and constraint, contrasting sharply with the freedom and light burden offered by Christ.
* **"which neither our fathers nor we were able to bear?":** This final clause provides the compelling justification for Peter's argument. He appeals to the shared experience of Jewish history, acknowledging that even their ancestors, despite their best efforts, were unable to perfectly fulfill or sustain the Law's demands. This confession of universal human inability underscores the Law's role in revealing sin and the futility of seeking salvation through its observance, paving the way for the necessity of God's grace.

#### Literary Devices
Peter's statement is rich with several literary devices that enhance its persuasive power. The most prominent is **Metaphor**, specifically the "yoke upon the neck." This vivid image immediately conveys the idea of a heavy, oppressive burden, drawing on a common understanding of agricultural labor and servitude. It effectively communicates the restrictive and impossible nature of the Mosaic Law as a means of salvation. Peter also employs a powerful **Rhetorical Question** ("Now therefore why tempt ye God...?") which is not meant to be answered literally but to provoke thought and highlight the absurdity and spiritual danger of the legalists' position. This question implies a strong rebuke and challenges their understanding of God's character and actions. Furthermore, there is an element of **Hyperbole** or strong **Understatement** in the claim that "neither our fathers nor we were able to bear" the yoke. While the Law was indeed difficult, the statement emphasizes the consistent failure of humanity to perfectly keep it, underscoring the universal need for divine intervention and grace rather than human effort for salvation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 15:10 stands as a foundational text for understanding the New Covenant's radical departure from legalistic righteousness and its embrace of salvation by grace through faith. Peter's argument articulates a profound theological truth: humanity's inherent inability to achieve justification through perfect adherence to the Law. The Law, while holy and good, was given to reveal sin and demonstrate the need for a redeemer, not to provide the means of salvation. By declaring the Law an "unbearable yoke," Peter implicitly points to the liberating truth that God's plan for redemption was always centered on His gracious provision, culminating in the sacrifice of Jesus Christ. This verse champions the inclusivity of the Gospel, affirming that God's favor is not contingent on ethnic or ritualistic adherence but is freely extended to all who believe, breaking down the dividing wall between Jew and Gentile and establishing a unified body of believers in Christ.

* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")
* [Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Freedom in Christ")
* [Romans 3:20-22](/romans/3-20-22 "Romans 3:20-22 - Righteousness Through Faith")

### REFLECTION AND APPLICATION
Acts 15:10 serves as a timeless warning against the perennial human tendency to add conditions to God's free gift of salvation. In every generation, there is a temptation to establish new "yokes"—whether they be elaborate rituals, stringent moral codes beyond biblical commands, specific cultural practices, or even particular spiritual experiences—as prerequisites for genuine faith or divine favor. Peter's forceful declaration reminds us that true Christian liberty is found not in striving to meet impossible standards, but in resting in the finished work of Christ. This verse challenges us to critically examine our own hearts and the teachings we embrace, ensuring that we do not inadvertently impose burdens on ourselves or others that God never intended. It calls us to champion the simplicity and sufficiency of the Gospel, fostering an environment where all believers, regardless of background, can experience the liberating power of God's grace without fear of judgment based on human-made rules. Our focus should always remain on Jesus Christ, the one who truly fulfills the Law and offers rest for our souls.

#### Questions for Reflection
* **What "yokes" or extra burdens might we, either individually or as a church, inadvertently place on ourselves or others as conditions for spiritual acceptance or growth today?**
* **How does understanding the "unbearable yoke" of the Law deepen our appreciation for the grace offered through Jesus Christ?**
* **In what ways might we be "tempting God" by questioning or adding to His clear pathway of salvation by faith alone?**
* **How can we better communicate the liberating truth of salvation by grace without minimizing the importance of holy living?**

### FAQ

**What exactly was the "yoke" Peter was referring to?**

Answer: The "yoke" Peter was referring to was the Mosaic Law, particularly its ceremonial aspects, including circumcision, dietary restrictions, and other ritualistic observances. In Jewish tradition, the Law was often called a "yoke" (e.g., "the yoke of the kingdom of heaven" or "the yoke of the Torah"). However, Peter's use of the term here emphasizes its burdensome nature when understood as a means of salvation or justification. He highlights that even the Jewish people, throughout their history, were unable to perfectly bear this yoke, consistently failing to meet its demands, thus demonstrating its inadequacy as a path to righteousness before God.

**Why did Peter say "why tempt ye God"?**

Answer: Peter's phrase "why tempt ye God" is a rhetorical question that carries a strong rebuke. It implies that to insist on circumcision and adherence to the Mosaic Law for Gentile salvation was to challenge or defy God's clear demonstration of His will. God had already shown His acceptance of Gentiles by pouring out the Holy Spirit upon them, just as He had on the Jews, without requiring them to first undergo these rituals ([Acts 10:44-48](/acts/10-44-48 "Acts 10:44-48 - The Holy Spirit Falls on Gentiles")). Therefore, to demand these requirements was to essentially question God's wisdom, frustrate His purpose, or put His established method of salvation to the test. It was an act of presumption, attempting to impose human conditions on a divine work.

**How does this verse apply to Christians today?**

Answer: Acts 15:10 remains highly relevant for Christians today as a powerful reminder of the sufficiency of God's grace for salvation and a warning against legalism. It teaches us to guard against adding human-made rules, traditions, or cultural practices as necessary conditions for salvation or for proving one's genuine faith. The core message is that salvation is a free gift received through faith in Jesus Christ, not earned by works or adherence to external regulations ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). This verse encourages us to embrace the freedom found in Christ and to extend grace to others, focusing on the essential truths of the Gospel rather than divisive, burdensome requirements.

### CHRIST-CENTERED FULFILLMENT
Acts 15:10, with Peter's declaration of the Mosaic Law as an "unbearable yoke," finds its profound Christ-centered fulfillment in the person and work of Jesus. The Law, with its multitude of commands and rituals, was indeed a heavy burden that no one could perfectly bear, consistently revealing humanity's sinfulness and inability to achieve righteousness. Jesus, however, did not come to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). He perfectly lived out its demands, offering Himself as the spotless Lamb of God, the ultimate and final sacrifice for sin ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Through His atoning death and resurrection, Christ bore the full weight of sin and the curse of the Law, liberating believers from its impossible demands as a means of justification ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems Us from the Curse of the Law")). Instead of the heavy yoke of legalism, Jesus offers a different kind of yoke: "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Jesus' Easy Yoke")). Thus, the "unbearable yoke" of the Law is replaced by the "easy yoke" of Christ, signifying a life of grace, freedom, and true rest found in trusting His finished work, rather than striving in our own strength.

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.

Matthew 23:4

For they bind heavy burdens and grievous to be borne, and lay [them] on men's shoulders; but they [themselves] will not move them with one of their fingers.

Galatians 4:9

But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

Hebrews 9:9

Which [was] a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

Matthew 11:28

Come unto me, all [ye] that labour and are heavy laden, and I will give you rest.

Matthew 11:30

For my yoke [is] easy, and my burden is light.

Isaiah 7:12

But Ahaz said, I will not ask, neither will I tempt the LORD.