Kisah Para Rasul 15:10

Bahasa Indonesia Sehari-hari

Kalau demikian, mengapa kamu mau mencobai Allah dengan meletakkan pada tengkuk murid-murid itu suatu kuk, yang tidak dapat dipikul, baik oleh nenek moyang kita maupun oleh kita sendiri?

Parallel Translations

Alkitab Terjemahan Baru
Kalau demikian, mengapa kamu mau mencobai Allah dengan meletakkan pada tengkuk murid-murid itu suatu kuk, yang tidak dapat dipikul, baik oleh nenek moyang kita maupun oleh kita sendiri?

Alkitab Terjemahan Lama
Jikalau begitu apakah sebabnya kamu mencobai Allah dengan meletakkan suatu kuk ke atas tengkuk murid-murid itu yang tiada tertanggung oleh nenek moyang kita atau oleh kita ini?

Contextual Overview

⁶ And the Apostles and elders came together, for to consider of this matter. ⁷ And when there had ben much disputyng, Peter rose vp, and sayde vnto the: Ye men & brethren, ye knowe how that a good while ago, God did chose among vs, that the gentiles by my mouth, shoulde heare the worde of the Gospel, and beleue. ⁸ And God whiche knoweth the heartes, bare them witnesse, and gaue vnto them the holy ghost, euen as he dyd vnto vs: ⁹ And put no difference betwene vs and them, purifiyng their heartes by fayth. ¹⁰ Nowe therfore, why tempt ye God, to put on the disciples neckes, the yoke which neither our fathers nor we were able to beare? ¹¹ But we beleue, that through the grace of the Lorde Iesu Christe, we shalbe saued, euen as they. ¹² Then all the multitude was scilent, and gaue audience to Barnabas and Paul, which tolde what signes and wonders, God had shewed among the gentiles by them. ¹³ And when they helde their peace, Iames aunswered, saying: Men and brethren, hearken vnto me. ¹⁴ Simeon tolde, howe God at the begynnyng dyd visite, to receaue of the gentiles, a people in his name. ¹⁵ And to this agree the wordes of the prophetes, as it is written:

Bible Verse Review
  from Treasury of Scripure Knowledge

Why: Exodus 17:2, Isaiah 7:12, Matthew 4:7, Hebrews 3:9

put: Matthew 11:28-30, Matthew 23:4, Galatians 5:1

which: Galatians 4:1-5, Galatians 4:9, Hebrews 9:9

Reciprocal: Nehemiah 3:5 - put not Lamentations 5:5 - Our necks are under persecution Matthew 11:30 - my yoke Acts 15:19 - that Acts 15:24 - Ye must Acts 15:31 - they rejoiced 1 Corinthians 8:1 - touching Galatians 2:14 - why Galatians 4:3 - in 1 Timothy 6:1 - servants

Cross-References

Genesis 15:17
And so it was, that when the sonne went downe, and it was twylyght, beholde a smokyng furnesse and a fire brande goyng betweene the said peeces.

Genesis 15:18
In that same day the Lorde made a couenaunt with Abram, saying: vnto thy seede haue I geuen this lande, fro the ryuer of Egypt, euen vnto the great ryuer, the ryuer of Euphrates.

Genesis 15:19
The Kenites and the Kenizites, and the Cadmonites,

Leviticus 1:17
And he shall breake the wynges of it, but plucke them not asunder: And the priest shal burne it vpon the aulter, euen vpon the wood that is vpon the fire, that it may be a burnt offeryng, an oblation made by fire for a sweete sauour vnto the Lorde.

2 Timothy 2:15
Studie to shewe thy selfe approued vnto God, a workman not to be ashamed, rightlie deuidyng the worde of trueth.

Gill's Notes on the Bible

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 ניר פקידיא and מצות

עול, "the yoke of the commandments" o, and עול התורה, "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 Galatians 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.

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.

Clarke's Notes on the Bible

Verse Acts 15:10. 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.