Acts 15:10
Parallel Verses
New American Standard Bible
"Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?

King James Bible
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?

Darby Bible Translation
Now therefore why tempt ye God, by putting a yoke upon the neck of the disciples, which neither our fathers nor we have been able to bear?

World English Bible
Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?

Young's Literal Translation
now, therefore, why do ye tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Acts 15:10 Parallel
Commentary
Barnes' Notes on the Bible

Why tempt ye God? - Why provoke him to displeasure? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and a against his manifest will? The argument is, that God had already accepted them. To attempt to impose these rites would be to provoke him to anger; to introduce observances which he had shown it was his purpose should now be abolished.

To put a yoke - That which would be burdensome and oppressive, or which would infringe on their just freedom as the children of God. It is called in Galatians 5:1, "a yoke of bondage." Compare the notes on Matthew 23:4. A "yoke" is an emblem of slavery or bondage 1 Timothy 6:1; or of affliction Lamentations 3:27; or of punishment Lamentations 1:14; or of oppressive and burdensome ceremonies, as in this place, or of the restraints of Christianity, Matthew 11:29-30. In this place those rites are called a yoke, because:

(1) They were burdensome and oppressive; and,

(2) Because they would be an infringement of Christian freedom. One design of the gospel was to set people free from such rites and ceremonies.

Which neither our fathers ... - Which have been found burdensome at all times. They were expensive, and painful, and oppressive; and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them.

Were able to bear - Which are found to be oppressive and burdensome. They were attended with great inconvenience and many transgressions, as the consequence.

Acts 15:10 Parallel Commentaries

Library
A Good Man's Faults
'And Barnabas determined to take with them John, whose surname was Mark. 38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.'--ACTS xv. 37, 38. Scripture narratives are remarkable for the frankness with which they tell the faults of the best men. It has nothing in common with the cynical spirit in historians, of which this age has seen eminent examples, which fastens upon the weak places in the noblest natures, like a wasp
Alexander Maclaren—Expositions of Holy Scripture: The Acts

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many
Hugh Binning—The Works of the Rev. Hugh Binning

Whether the Justification of the Ungodly is the Remission of Sins
Whether the Justification of the Ungodly is the Remission of Sins We proceed to the first article thus: 1. It seems that the justification of the ungodly is not the remission of sins. It is clear from what was said in Q. 71, Arts. 1 and 2, that sin is opposed not only to justice, but to all virtues. Now justification means a movement towards justice. Hence not every remission of sin is justification, since every movement is from one contrary to its opposite. 2. Again, it is said in 2 De Anima, text
Aquinas—Nature and Grace

Whether Purification of the Heart is an Effect of Faith
Whether Purification of the Heart is an Effect of Faith We proceed to the second article thus: 1. It seems that purification of the heart is not an effect of faith. Purity of heart pertains mainly to the affections. But faith is in the intellect. Hence faith does not cause purification of the heart. 2. Again, that which causes purification of the heart cannot exist together with impurity. But faith exists together with the impurity of sin, as is obvious in those whose faith is unformed. Hence faith
Aquinas—Nature and Grace

Cross References
Matthew 4:7
Jesus said to him, "On the other hand, it is written, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'"

Matthew 23:4
"They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger.

Acts 5:9
Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well."

Galatians 5:1
It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.

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