Acts 15:10

Act 15:10. Νῦν) now in particular (now at last), as if τὰ ἀρχαῖα, those ancient things [that good while ago, when God made choice that the Gentiles by me should hear the Gospel], Act 15:7, saith Peter, are of no weight. An apostrophe to the Pharisees, and a severe reproof.—τί πειράζετε ἐπιθεῖσαι ζυγὸν, κ.τ.λ., why do ye try to impose a yoke?) After πειράζετε most editions insert τὸν Θεὸν, according to the very frequent phraseology of Scripture. But the shorter reading, τί πειράζετε ἐπιθεῖναι ζυγὸν; gives a mode of expression and a sense very free from difficulty. Comp. App. Crit., Ed. ii., on this passage.[85]—ζυγὸν, a yoke) Comp. Isa 10:27, “His (the Assyrian’s) burden (βάρος) shall be taken away from off thy shoulder, and his yoke from off thy neck:” see Act 15:28, below. Peter does not call circumcision in itself a yoke, but the whole law, of which circumcision formed a leading feature; and when the latter was abrogated, the Pharisees were apprehensive for the whole law. Therefore he connects the consequence (which is expressed in the form of a Metonymy of the consequent for the antecedent, as in ch. Act 5:9; Gal 2:14, at the end) in this way: Whilst ye establish the principle, that salvation cannot be obtained without circumcision, ye impose the yoke of the whole law on the necks of the disciples. Comp. Gal 5:1, note. [Circumcision was regarded by the Jews more as a part of the law of Moses, than as a sign of the promise given to Abraham. In itself it was not a yoke; but the law, of which it is used as the sign, was the yoke, to which Christ and grace are opposed.] And since they were not averse from this imposition of the whole yoke (which afterwards was the very root of the Galatian error), Peter cut off this also, and opposes to circumcision, and still more to the yoke of the whole law, the saving grace of Christ, which was not altogether perceived by them: premising also the example of the Cæsareans, who obtained justification both without circumcision and without the law.—τῶν μαθητῶν, of the disciples) They are already disciples; they need not now at last (by the receiving of circumcision) to become so.—ὃν οὔτε, which neither) The cause of the abrogation of the law.—οὔτε οἱ πατέρες ἡμῶν, nor our fathers) upon whom notwithstanding the law was imposed; the reason for which Paul everywhere shows. Unless it had been imposed at some time or other, no one would have been sensible that it is a yoke which cannot be borne. He does not mean in this place Abraham, Isaac, and Jacob, to whom circumcision was the seal of the promise, not a yoke; but the Israelites under Moses.—οὔτε ἡμεῖς, neither we) especially after having once tasted liberty.

[85] ABCDEde Vulg. Rec. Text and Iren. all have τὸν Θεόν: Hilary, Dominum. Jerome, and a few MSS. of the Vulg., are the only good authorities for omitting these words.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 15:10 . νῦν οὖν : in Acts four times, nowhere else in N.T.; cf. Act 10:35 , nunc igitur: LXX, Gen 27:8 , etc.; 1Ma 10:71 . τί πειράζετε τὸν Θ ., cf. Act 5:9 , they put God to the proof, as to whether He had not admitted unworthy persons into the Church. ἐπιθ . ζυγὸν : on the infinitive see Burton, N. T. Moods and Tenses , p. 151; Blass, Gram. , p. 221: metaphor common among the Rabbis, and also in classical literature, cf. Jer 5:5 , Lam 3:27 , Sir 51:26 (Zep 3:9 ), and Mat 11:29 (Luk 11:46 ), Gal 5:1 . Possibly in Jer 5:5 reference is made to the yoke of the law, but Psalms of Solomon , Act 7:8 , cf. Act 17:32 , present undoubted instances of the metaphorical use of the term “the yoke” for the service of Jehovah. In Sayings of the Jewish Fathers , iii., 8 (Taylor, second edition, p. 46), we have a definite and twice repeated reference to the yoke of Thorah, cf . Apocalypse of Baruch , xli., 3 (Charles’ edition, p. 66 and note), and also Psalms of Solomon , Ryle and James, p. 72, note. It would seem therefore that St. Peter uses an almost technical word in his warning to the first Christians. τῶν μαθητῶν , i.e. , of those who had learnt of Christ and knew the meaning of His yoke, Mat 11:29 . ἰσχ . βαστάσαι : cf. Act 13:39 . St. Peter no less than St. Paul endorses the charge made by St. Stephen, Act 7:53 . οὔτε ἡμεῖς : a remarkable confession on St. Peter’s lips: the conversations with Paul and Barnabas, Gal 2:7 , may well have confirmed the attitude which he had taken after the baptism of Cornelius (Zôckler).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Peter passing from the Ceremonies to the Law itself in general, showeth that none could be saved, if salvation were to be sought for by the Law, and not by grace only in Jesus Christ; because that no man could ever fulfil the Law, neither Patriarch, nor Apostle.

Why tempt ye God, as though he could not save by faith?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

why tempt--"try," "provoke"

ye God--by standing in the way of His declared purpose.

to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Gal 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Rom 3:5; Gal 2:4, &c.).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Now therefore why tempt ye God] A God, by giving the Holy Spirit to the Gentiles, evidently shows he does not design them to be circumcised, in order to become debtors to the law, to fulfill all its precepts, c., why will ye provoke him to displeasure by doing what he evidently designs shall not be done?

A yoke - which neither our fathers nor we were able to bear?] This does not refer to the moral law-that was of eternal obligation-but to the ritual law, which, through the multitude of its sacrifices, ordinances, c., was exceedingly burthensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual.

There is a curious story in Midrash Shochar, told in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. "There was," said he, "a widow in our neighbourbood who had two orphan children: she had one field and, when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. when she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, be said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, ALL belongs to me, for the holy blessed God hath said, Every thing that is consecrated in Israel shall be his, i.e. the priest's. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters over whelmed with affliction." This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very way is the exaction frequently exercised. It is high time that these abuses should be corrected.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. Now, therefore, why tempt ye? This is the other part of the sermon wherein Peter showeth how deadly that doctrine is which Paul’s enemies sought to bring in; to wit, which might drown godly souls in despair. He inferreth and gathereth out of the former member, that God is tempted if the Gentiles be enforced to keep the law of necessity; he riseth higher, and pierceth even unto the very fountain. For he reasoneth hitherto, that the Gentiles should have injury done them if there be more required at their hands than God will; and seeing that he made them equal with the holy people, and did vouchsafe them the honor of adoption, it was. an unmeet and inconvenient [absurd] matter that they should be rejected, and so his liberality should be restrained. For he saith last of all, that this faith is sufficient for them, though they want ceremonies. And now he taketh an higher principle, that those who tie men’s salvation to the works of the law leave them no good hope; but rather throw the whole world headlong into horrible destruction, if it can obtain salvation by no other means but by keeping the law. With what arguments he proveth this we shall see in their place. As touching the words, seeing the Scripture saith, that God is tempted diverse ways, Peter’s meaning is, in this place, that God is provoked as it were of set purpose, when there is an heavier burden laid upon men than they be able to bear; and that his power is brought within bounds when that yoke is bound which he doth loose, which is nothing else but by striving against nature to match ourselves with giants, as they say.

That the yoke should be laid upon their necks. The meaning of the words is plain, that God is tempted when there is laid upon men’s consciences a sorer burden than they are able to bear, and by this means the salvation of men’s souls is sore shaken; seeing that they must needs by this means be drowned in despair, which cannot be without their destruction. But that injury which is done to God is no whit more tolerable, when as he is robbed of his right that he may not have liberty to deliver us. But we may easily gather out of the thing itself that he doth not speak of the ceremonies only. The servitude of the old training up under the law was hard and laborious; but yet it were too absurd to call it a yoke that cannot be borne; and we know that not only holy men, but also even most hypocrites, did well and exactly accomplish the outward observation of the rites.

Moreover, it were not any hard matter to satisfy the moral law, if it were content with corporeal obedience only, and did not require spiritual righteousness; for it is granted to many to bridle their hands and feet; but to moderate all the affections so that there may reign perfect abstinence and purity, as well in the soul as in the body, this is too hard a matter.

Therefore, those be too foolish who restrain unto ceremonies Peter’s words, whereby the weakness of men to perform the righteousness of the heart is expressed; which doth not only far pass their strength, but is altogether contrary to nature. These men were, I warrant you, deceived by one reason, because the question was moved concerning ceremonies only; but they do remember that Peter did more attentively and more wisely consider as became him, what a labyrinth this error (to look to, but light) did bring with it. The false apostles did avouch, that no man could attain unto salvation unless he did keep the ceremonies. If man’s salvation be tied to works, it shall be no longer grounded in the grace of Christ, and so, by this means, free reconciliation shall fall flat to the ground. Now, seeing that man’s strength is unable to keep the law, all men are subject to the curse which the Lord there denounceth against the transgressors; and so, by this means, all men shall come in danger of despair, seeing that they see themselves guilty of eternal death by the law. Peradventure the false apostles understood these things craftily. But Peter pierceth the very fountain, that he may bring to light the deadly poison of that doctrine; and thus must we do, so often as Satan doth craftily thrust in wicked errors.

At this day we seem to some to be too contentious, when as we do so stoutly stand in this, that men must not pray for the dead; for it is both a most ancient custom, neither is it a thing to look to very dangerous, though men pour out superfluous prayer; yet [nay] it is a plausible opinion, because it carrieth some color of human godliness.

Furthermore, unskillful men judge thus, because they seek. not out the head spring. For, if we grant that men may pray for the dead, we must also admit this, that they are now punished by the judgment of God, because they made not satisfaction in this life for their sins. And so, by this means the force of Christ’s satisfaction is translated unto the works of men. Secondly, the rule of praying aright is overthrown, if men may pray at all adventure, without the word of God. This is also a greater absurdity than that we ought lightly to pass over it. In sum, we can never give true judgment of any question, unless, having thoroughly ripped up the fountain of that doctrine which is called in question, we deduct all consequences which it bringeth with it. Therefore, it is no marvel if Peter, to the end he may pull the false apostles out (by the ears,) as it were out of their lurking dens, do generally dispute touching the whole law; because he doth nothing else but open the matter itself, whereof the simple were ignorant; that they may all see what a deadly doctrine it is, which doth both extinguish the grace of Christ, and drown souls in the horrible dungeon of despair.

Neither we nor our fathers. Peter doth not only dispute what men have done indeed, but what they were able to do; neither doth he speak only of the common riff-raff, but of the holy fathers. Seeing that he denieth that they were able to bear the yoke of the law, it is manifest that the law cannot possibly be kept. I know that Jerome’s saying is so generally received, that it is, as it were, an undoubted and most certain maxim, If any man say that it is a thing impossible to keep the law, let him be accursed; but we must not hearken to any voice of man which is contrary to the judgment of the Spirit of God. We hear what the Spirit pronounceth in this place by the mouth of Peter, not concerning the will and works of men, but touching their ability and power. And hereunto agreeth Paul, affirming that it was an impossible thing that the law should give us life, forasmuch as it was weak through the flesh. Indeed, if any man were able to fulfill the law, he should find the life which is there promised; but forasmuch as Paul denieth that life can be gotten by the law, it followeth that there is farther and higher righteousness required there than man is able to perform. I confess, indeed, that Jerome doth not wholly grant to the strength of nature power to fulfill the law, but partly also to the grace of God, as he doth afterward expound himself, that a faithful man, holpen by the grace of the Spirit, may be said to be able to fulfill the law. But even that mitigation is not true. For, if we do weigh the strength of nature only, men shall not only be unable to bear the yoke of the law, but they shall not be able to move so much as a finger to perform the least jot of the law. And surely if that be true, that all the cogitations of man’s mind are wicked from his childhood, (Genesis 8:21;) that all the understandings of flesh are enemies to God, (Romans 8:7;) that there is none which seeketh after God, (Psalm 14:3;) and other such places, which are common in the Scripture, tending to the same end, but especially which are cited by Paul in the third to the Romans, (Romans 3:11,) man’s power and ability to fulfill the law shall not only be weak and lame, but altogether none to begin.

Therefore, we must thus think, that even the very faithful, after they being regenerate by the Spirit of God, do study to attain unto the righteousness of the law, do perform, notwithstanding, but the half, and far less than half, not the whole. For doubtless Peter speaketh not in this place of the epicure or profane men; but of Abraham, of Moses, and of other holy fathers which were the most perfect in the world; and yet he saith that these fainted under the burden of the law, because it did pass their strength. It is hatefully objected that the Spirit of God is blasphemed when as ability to fulfill the law is taken away from his grace and help; but we may readily answer, because the question is not what the grace of the Spirit is able to do, but what that measure of grace is able to do which God doth divide to every one in this life. For we must always consider what God doth promise to do; neither let us unadvisedly ask this question, whether that can be done which he himself doth testify shall never be, and which he will not have done? He promiseth the grace and aid of the Spirit to the faithful, whereby they may be able to resist the lusts of the flesh, and to subdue them; yet shall they not quite abolish and drive them away. He promiseth them grace, whereby they may walk in newness of life; yet shall they not be able to run so swiftly as the law requireth. For he will have them kept under during their whole life, that they may fly to beg pardon. If it be unlawful to separate from the power of God’s counsel, and the order by him set down, it is a foolish and vain cavil, whereby the adversaries go about to burden us, when as they say that we diminish the power of God; nay rather, they transform God, when they hold that his counsel and purpose can be altered.

The Pelagians did in times past, in like sort, burden Augustine. He answereth, that though it be a thing possible that the law should be fulfilled, yet is that sufficient for him, that no man did ever fulfill it, and that the Scripture doth not testify that it shall be fulfilled until the end of the world. By which words he delivereth himself from their importunate subtlety. But there was no cause why he should doubt, but freely and flatly grant that it might be fulfilled, the Holy Ghost being the author. For we must limit the grace of the Spirit, that it may agree with the promises. Furthermore, we have already declared how far the promises reach. There is no man which moveth any question concerning this, whether God be not able if he will to make men perfect; but they dote foolish which separate his power from his counsel, whereof they have an evident and plain testimony in the Scripture. God doth plainly declare a hundred times what he will, and what he hath determined to do: to go any farther is sacrilege.

Jerome was enforced by reason of philosophy to hurl out the thunderbolt of his curse against Peter and Paul; because the laws must be applied unto their hability for whom they be appointed; which, as I confess to take place in man’s laws, so I utterly deny that it is good as touching the law of God, which, in exacting righteousness, doth not respect what man is able to do, but what he ought to do.

Though here ariseth a harder question, “Whether the law were not given to this end, that it might enforce men to obey God? And this should be in vain, unless the Spirit of God should direct the faithful to keep it; and that the solemn protestation of Moses seemeth to put the matter out of doubt, when he saith that he giveth precepts to the Jews, not such as they may read, but indeed fulfill, (Deuteronomy 30:12;) whence we gather that the yoke was laid upon the neck of the Jews when the law was given, that it might make them subject to God, that they might not live as them lusted.” I answer, that the law is counted a yoke two ways. For, inasmuch as it bridleth the lusts of the flesh and delivereth a rule of godly and holy life, it is meet that the children of God take this yoke upon them; but, inasmuch as it doth exactly prescribe what we owe to God, and doth not promise life without adding the condition of perfect obedience, and doth again denounce a curse if we shall in any point offend, it is a yoke which no man is able to bear. I will show this more plainly.

The plain doctrine of good life, wherein God doth invite us unto himself, is a yoke which we must all of us willingly take up; for there is nothing more absurd than that God should not govern man’s life, but that he should wander at pleasure without any bridle. Therefore, we must not refuse the yoke of the law, if the simple doctrine thereof be considered. But these sayings do otherwise qualify (that I may so term it) the law.

“He which shall do these things shall live in theme” etc. (Leviticus 18:5.)

Again,

“Cursed is he which continueth not in all things which are written,” (Deuteronomy 27:26,)

that it may begin to be a yoke which no man can bear.

For, so long as salvation is promised to the perfect keeping of the law alone, and every transgression is called into judgment, mankind is utterly undone. In this respect doth Peter affirm that God is tempted, when man’s arrogance doth burden the consciences of men with the law; for it is not his purpose to deny but that men must be governed by the doctrine of the law, and so he granteth that they be under the law not simply to teach, but also to humble men with the guilt of eternal death. Considering that that quality was annexed unto doctrine, he affirmeth that the souls of the godly must not be tied with the yoke of the law, because by this means it should of necessity come to pass that they should be drowned in eternal destruction. But, when as not only the grace of the Holy Spirit is present to govern us, but also free forgiveness of sins to deliver and acquit us from the curse of the law; then is that of Moses fulfilled, that the commandment is not above us, (Deuteronomy 30:11;) and then do we also perceive how sweet the yoke of Christ is, and how light his burden is, (Matthew 11:30.) For, because we know that through the mercy of God that is forgiven us, which is wanting through the infirmity of the flesh, we do cheerfully, and without any grief, take upon us that which he enjoineth us. Wherefore, so that the rigor of the law be taken away, the doctrine of the law shall not only be tolerable, but also joyful and pleasant; neither must we refuse the bridle which doth govern us mildly, and cloth not urge us sorer than is expedient.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Why tempt ye God.—To tempt God was to make the experiment whether His will, manifested in the acceptance of the Gentiles, or man’s will, resenting and resisting it, was the stronger of the two. Nothing but defeat and condemnation could be the issue of such a trial.

To put a yoke upon the neck of the disciples.—No words of St. Paul’s, in relation to the Law, could be stronger or clearer than these. They reproduced our Lord’s own language as to the “heavy burdens” of the Pharisaic traditions (Mat_23:4) and His own “easy yoke” (Mat_11:30). They were echoed by St. Paul when he warned the Galatians not to be entangled again in the yoke of bondage (Gal_5:1). The words that follow, on the one hand, speak out the experience of the Apostle himself in terms that are hardly less striking than those of St. Paul in Rom_7:7-8, though they deal with the Law in its positive rather than its moral aspects, and contain an implied appeal to the experience of his hearers. Was it worth while to “tempt God” by resisting His teaching in history in order to bring the Gentiles down to the level from which they themselves, Jews as they were, were thankful to have risen?

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Now therefore] When you have this evidence of how God has already accepted the Gentiles.

why tempt ye God] Men are said “to tempt God” when they distrust his guidance, and in consequence disobey his revealed will (cp. Psa_95:9). So the Jews tempted God in the wilderness (Heb_3:9) when they saw His mighty works and yet murmured at His leaders: so they are said to have tempted Christ (1Co_10:9) when they were punished by the fiery serpents; and Ananias and Sapphira are said to “have agreed to tempt the Spirit of the Lord,” by acting as though they thought they could deceive God in their offering. From these instances the force of the question in the text will be seen. Those who should act as the Pharisaic party would recommend, would be distrusting God’s knowledge of the hearts of men, and refusing to be guided by what His Spirit had made known in the conversion of Cornelius.

a yoke] So St Paul (Gal_5:1) calls the ceremonial law “a yoke of bondage.” Christ uses the word “yoke” for his own precepts, knowing that a yoke was needed for men’s guidance, but He calls it “easy” (Mat_11:30).

able to bear] How this was felt is shewn by the Rabbinic injunction to “make a hedge about the law,” i.e. so to fence in its precepts by additional regulations of their own, that there should be no chance of infringing the commandment. These additions, commandments of men, as our Lord styles them, had made the ceremonial observances into a killing load.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now therefore why tempt ye God,.... By hesitating about this matter, by disputing upon this point, and by seeking for further proof and evidence of the will of God in this affair; when it is so plain a case, that it has been his will that the Gospel should be preached to Gentiles, without obliging them to circumcision; that he has given his Spirit both in his extraordinary gifts, and special grace, to uncircumcised persons; particularly he has bestowed faith in Christ upon them, whereby they have been led to the blood of Christ, typified in circumcision, and are thereby purged from all their filth and pollution, and so are the true circumcision: wherefore it is no other than tempting God, a manifest opposition to him, and what must give him offence, to debate about a point so clear; and especially to attempt

to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. It is common with the Jews to call the law a yoke; frequent mention is made of and "the yoke of the commandments" (o), and , "the yoke of the law" (p): and by it here is meant, not circumcision only and barely, for that the Jewish fathers had been able to bear, and had bore it; nor the whole ceremonial law only, which consisted of a multitude of commands and ordinances very heavy and hard; but even the whole moral law, which circumcision obliged those who submitted to it to keep it perfectly; see Gal 5:3, which neither the apostles, nor their fathers, were ever able to do, nor any mere man whatever; and therefore this yoke was intolerable and insupportable, and not to be put upon the necks of the Gentile believers; who here are called disciples, being taught the doctrine of the Gospel, and the way of salvation; which was not by circumcision, nor by any works of the law, but by the grace of Christ, as in the following verse.

(o) Targum in Cant. i. 10. & in Lam. iii. 27. Misn. Beracot, c. 2. sect. 2. (p) Echa Rabbati, fol. 56. 3. Pirke Abot, c. 3. sect. 5. Tzeror Hammor, fol. 39. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 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?

Ver. 10. Now, therefore, why tempt ye God] Or (as Jerome in a certain epistle to Augustine reads this text, and so it runs more smoothly), "Why attempt ye to put a yoke upon the neck of the disciples," &c. Ceremonies were abolished by Christ, and had no use after his death, but by accident; as he who buildeth a vault, letteth the centrals stand till he put in the keystone, and then pulleth them away: so here.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Gal 5:1, “a yoke of bondage.” Compare the notes on Mat 23:4. A “yoke” is an emblem of slavery or bondage 1Ti 6:1; or of affliction Lam 3:27; or of punishment Lam 1:14; or of oppressive and burdensome ceremonies, as in this place, or of the restraints of Christianity, Mat 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Why tempt you God, by calling in question what he hath sufficiently attested, and approved, and by being incredulous to his promises of giving salvation to the Gentiles, and to all nations. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Why tempt ye God? Why would you make a doubt of, and put it to a trial, whether God did in good earnest admit the Gentiles to his favour, and whether he remains firm and constant in such his kindness towards them? They did tempt God also, by disliking the calling of the Gentiles, and would have brought God’s will, were it possible, unto theirs; not submitting their wills, as they ought, unto God’s: for he that sins in any kind, does tempt God; that is, he tries God’s patience, power, and righteousness.

A yoke; so the law of ceremonies is called. Gal 5:1, and was a yoke indeed, if we consider:

1. Their variety;

2. Their difficulty;

3. Their chargeableness;

4. Their inefficacy, being only shadows of good things to come, Col 2:17.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Tempt ye God—Putting his forbearance to the test by requiring what he does not require, namely, circumcision as a condition to the grace of the Holy Spirit.

Able to bear—The Jews could not so sustain the burdens of the law as to attain salvation by the perfection of their obedience. Ever was there that shortcoming that required the ritual atonement, and that failure even in attaining the efficacy of the ritual atonement which left the Jew in sorrowful condemnation, savable by grace alone. Herein, however, the ritual law was but a type and illustration of the absolute moral law, which humanity cannot keep, and, therefore, must be saved by grace. Peter would, therefore, now leave man, without the ritual, to the moral law and Christ’s grace.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That ye should put for to put, A.V. The Greek words cannot be construed as the A.V. takes them. It is not a Greek construction to say peirazein tina poiein kakon, "to tempt any one to do evil." The infinitive ejpiqeinai must be taken gerundially, "by placing," or "putting," and the sense is Why do you try God"s patience by your provocation in putting an unbearable yoke upon the necks of those who believe? Or, "as if he had not power to save by faith" (Chrysostom).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now therefore - Seeing these things are so: why tempt ye God? - Why do ye provoke him to anger, by putting so heavy a yoke on their neck?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10, 11. Here Peter pleads with them to put no yoke on the necks of the disciples, whether Gentiles or Jews, assuring them that all are saved by the free grace of God through faith, without works, legal obedience or ritual ceremonies. Of course, true saving faith is in its very nature always obedient, yet the faith is the only condition of salvation, and not the obedience, which would involve the popish heresy of salvation by works.

We constantly have this trouble with the holiness people. After the Omnipotent Savior has broken from our necks every yoke sin and Satan ever put on us, oh! how we are tempted to let good people put yokes on us, or even with our own hands to put them on our necks again. “If the Son shall make you free you shall be free indeed” (Joh 8:34). Jesus wants to make you free as angels and keep you free forever. Beware that you do not take a yoke of bondage.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 7

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Peter finishes speaking to the apostles and elders.

General Information:

Peter includes his audience by his use of "our" and "we." (See: Inclusive "We")

Now

This does not mean "at this moment," but is used to draw attention to the important point that follows.

why do you test God, that you should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?

Peter uses a question with a word picture to tell the Jewish believers they should not require the non-Jewish believers to perform circumcision to be saved. AT: "Do not test God by putting a burden on the non-Jewish believers which we Jews were not able to bear!" (See: Rhetorical Question and Metaphor)

our fathers

This refers to their Jewish ancestors.

But we believe that we shall be saved through the grace of the Lord Jesus, just as they were

This can be stated in active form. AT: "But we believe the Lord Jesus shall save us by his grace, just as he saved the non-Jewish believers" (See: Active or Passive)

translationWords

test

God

yoke

disciple

grace

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. νῦν οὖν, now therefore, i.e. after you have had so much evidence of God’s acceptance of the Gentiles, both in the early days and in the journeys of St Paul and Barnabas.

τί πειράζετε τὸν θεόν; why tempt ye God? Men are said ‘to tempt God’ when they distrust His guidance, and in consequence disobey His revealed will (cf. Psa 95:9). So the Jews tempted God in the wilderness (Heb 3:9) when they saw His mighty works and yet murmured at His leaders; so they are said to have tempted Christ (1Co 10:9) when they were punished by the fiery serpents; and Ananias and Sapphira are said to ‘have agreed to tempt the Spirit of the Lord,’ by acting as though they thought they could deceive God in their offering. From these instances the force of the question in the text will be seen. Those who should act as the Pharisaic party would recommend, would be distrusting God’s knowledge of the hearts of men, and refusing to be guided by what His Spirit had made known in the conversion of Cornelius.

ἐπιθεῖναι κ.τ.λ., to put a yoke. The infinitive is sometimes used as here to express the way or manner in which anything is done, and is in force something like a gerund, ‘by placing a yoke.’ Cf. 1Pe 4:3, ‘The time past of our life sufficeth us (κατειργάσθαι) for having wrought the will of the heathen.’

ζυγόν, a yoke. So St Paul (Gal 5:1) calls the ceremonial law ζυγὸν δουλείας. Christ uses the word ζυγός as a designation for His own precepts, knowing that a yoke was needed for the guidance of men, but He calls it ζυγὸς χρηστός, ‘an easy and profitable yoke,’ Mat 11:30.

ἰσχύσαμεν βαστάσαι, are able to bear. How this was felt is shewn by the Rabbinic injunction to ‘make a hedge about the Law,’ i.e. so to fence in its precepts by additional regulations of their own, that there should be no chance of infringing the commandment. These additions, commandments of men, as our Lord styles them, had made the ceremonial observances into a killing load. ‘The yoke of the commandments’ was a Rabbinic expression (T. B. Berachoth II. 2) and referred to the penalties for disobedience, the duty of laying up the commands in the heart, of binding them upon the hands, and as frontlets between the eyes, of teaching them to children, and speaking of them at all times, and writing them upon the doorposts and the gates. So that ‘the yoke’ was a heavy one for the teacher as well as for the learner.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] πειρ. (as κωλῦσαι, ch. 11:17), tempt, by putting obstacles in the way of His evidently determined course.

ἐπιθεῖναι, infin., marking the intended result of πειράζετε: cf. βῆ δὲ θέειν, βῆ δʼ ἰέναι, μάστιξεν δʼ ἐλάαν, &c. See Bernhardy, Syntax, p. 365.

ζυγόν] See ref. Gal. Peter could not be so much referring to the mere outward observance of ceremonies, which he himself and the Jewish converts thought it expedient to retain,—but to the imposition of the law, as a condition of salvation, on the consciences of the disciples. So Neander (Pfl. u. L. p. 214). This being so, οὔτε … βαστάσαι will refer, not to the burdensomeness of ceremonies, but to the far more grievous burden of legal death, of which Paul cries out so bitterly in Rom 7:24,—and says, Gal 5:3, μαρτύρομαι … παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Were able [ισχυσαμεν] . See on Luk 14:30; Luk 16:3.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.