About Acts

Acts records the birth and growth of the church through the power of the Holy Spirit from Jerusalem to Rome.

Author: LukeWritten: c. AD 62-64Reading time: ~7 minVerses: 52
Holy SpiritWitnessChurch GrowthMissionPersecutionUnity

King James Version

Acts 13

52 verses with commentary

Barnabas and Saul Sent Out

Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. which: or, Herod's foster brother

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Certain prophets and teachers (προφῆται καὶ διδάσκαλοι, prophētai kai didaskaloi)—the Antioch church leadership combined the prophetic gift (declaring God's immediate word) with systematic teaching. The five named leaders reflect gospel diversity: Barnabas the Cypriot Levite, Simeon called Niger (Latin 'black,' possibly African), Lucius from Cyrene (North Africa), Manaen (foster-brother of Herod Antipas who beheaded John), and Saul the Pharisee. This multiethnic, socially diverse leadership marks Antioch as the first truly Gentile church, becoming missions headquarters supplanting Jerusalem.

The church that was at Antioch—founded by persecution-scattered believers (Acts 11:19-20), Antioch became Christianity's third great center after Jerusalem and Caesarea. Here believers were first called 'Christians' (11:26), and from here the Spirit launched Paul's missionary journeys.

As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

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The Holy Spirit's directive to 'Separate me Barnabas and Saul' demonstrates the Spirit's personal agency in missionary calling and deployment. The context of worship and fasting shows that strategic ministry guidance comes through devoted seeking. The specific selection of these two from multiple prophets and teachers reveals divine sovereignty in leadership appointments.

And when they had fasted and prayed, and laid their hands on them, they sent them away.

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The laying on of hands following prayer and fasting represents formal commissioning, not impartation of new gifting—Barnabas and Saul already possessed the Spirit. This public act expressed church partnership in their mission and accountability. The sequence (Spirit's call, church's confirmation, public sending) establishes pattern for missionary deployment.

So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

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The phrase 'sent forth by the Holy Ghost' emphasizes divine initiative in missions. Paul and Barnabas didn't embark on self-directed ministry but responded to the Spirit's sovereign commissioning through the Antioch church. This pattern - Spirit-led, church-confirmed mission - establishes New Testament precedent for gospel expansion under divine direction rather than human ambition.

And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

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They preached the word of God in the synagogues (κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς, katēngellon ton logon tou theou en tais synagōgais)—Paul's missionary strategy consistently began with synagogues, fulfilling 'to the Jew first' (Romans 1:16). Salamis, Cyprus's eastern port, had a substantial Jewish population. The verb κατήγγελλον (katēngellon, 'proclaim publicly') emphasizes authoritative proclamation, not dialogue.

They had also John to their minister (εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην, eichon de kai Iōannēn hypēretēn)—John Mark served as ὑπηρέτην (hypēretēn, 'attendant/assistant'), likely handling logistics, teaching arrangements, and possibly keeping records (the source for his Gospel?). His premature departure (v. 13) would cause Paul-Barnabas conflict (15:36-40).

And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

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A certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus (μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦ, magon pseudoprophētēn Ioudaion hō onoma Bariēsou)—Bar-jesus ('son of Jesus/Joshua') ironically bears a messianic name while opposing the true Jesus. Luke's triple description (μάγον, sorcerer; ψευδοπροφήτην, false prophet; Ἰουδαῖον, Jew) emphasizes the tragedy: a covenant member trading divine revelation for occult power. Paphos, Cyprus's western capital, was notorious for immorality and superstition.

The conjunction of Jewish identity with sorcery recalls Simon Magus (Acts 8:9-24) and anticipates the sons of Sceva (19:13-16). Satan's strategy consistently infiltrates religious leadership to block gospel advance.

Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.

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Sergius Paulus, a prudent man (ἀνδρὶ συνετῷ, andri synetō)—the Greek συνετῷ (synetō, 'intelligent, understanding') describes intellectual acumen and discernment. As Roman proconsul, Sergius Paulus governed Cyprus with authority, yet his wisdom led him to seek spiritual truth beyond official paganism. His calling for Barnabas and Saul demonstrates unusual humility for a Roman official.

Desired to hear the word of God (ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ, epezētēsen akousai ton logon tou theou)—the compound verb ἐπεζήτησεν (epezētēsen, 'sought earnestly') indicates persistent inquiry, not casual curiosity. This Gentile ruler's spiritual hunger contrasts sharply with Jewish leaders' hardness throughout Acts. His conversion (v. 12) marks Paul's first recorded Gentile convert.

But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.

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Elymas the sorcerer (for so is his name by interpretation) (Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, Elymas ho magos, houtōs gar methermēneuetai to onoma autou)—Luke provides the Semitic 'Elymas' (possibly from Arabic alim, 'wise one' or 'magician') as Bar-jesus's professional title. The parenthetical explanation suggests Luke's Greek audience needed clarification, emphasizing the man's identity as an occult practitioner.

Withstood them, seeking to turn away the deputy from the faith (ἀνθίστατο αὐτοῖς ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως, anthistato autois zētōn diastrepsai ton anthypaton apo tēs pisteōs)—the imperfect tenses (ἀνθίστατο, ζητῶν) describe continuous, determined opposition. The verb διαστρέψαι (diastrepsai, 'to distort, pervert, turn aside') reveals Elymas's motive: protecting his influence and income by preventing Sergius Paulus's conversion. This confrontation typifies spiritual warfare in missions.

Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,

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Saul's other name 'Paul' (Roman name) appears first when addressing Roman official Sergius Paulus, suggesting strategic cultural adaptation. Being 'filled with the Holy Ghost' empowered bold confrontation of Elymas the sorcerer. This incident demonstrates Spirit-enabled authority over demonic opposition to gospel advance.

And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

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Paul confronted Elymas: 'O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?' Paul's severe rebuke exposed Elymas's character - full of deceit and wickedness, a spiritual son of Satan opposing God's purposes. The phrase 'child of the devil' contrasts with God's children, showing spiritual paternity through resemblance of character. Reformed theology recognizes spiritual warfare against those who oppose the gospel through deception. Paul's boldness in confronting evil demonstrates the Spirit's empowerment to expose and oppose darkness.

And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.

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Paul pronounced judgment: 'the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season.' This miraculous judgment paralleled Paul's Damascus road blinding - divine irony using the same judgment Paul experienced. The temporary nature ('for a season') suggests mercy - opportunity for repentance. The phrase 'hand of the Lord' indicates divine agency in judgment. Reformed theology affirms God's prerogative to judge opposers of His gospel through miraculous signs when He wills. The immediate fulfillment authenticated Paul's apostolic authority.

Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

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The deputy, when he saw what was done, believed (ὁ ἀνθύπατος ἰδὼν τὸ γεγονὸς ἐπίστευσεν, ho anthypatos idōn to gegonos episteusen)—Sergius Paulus's faith followed seeing Elymas struck blind (vv. 9-11), yet Luke distinguishes his conversion from mere amazement at the miracle. The aorist ἐπίστευσεν (episteusen) indicates decisive faith-commitment, not superficial belief. His conversion establishes a pattern: confronting occult power with divine authority opens hearts to the gospel.

Being astonished at the doctrine of the Lord (ἐκπλησσόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου, ekplēssomenos epi tē didachē tou kyriou)—the present participle ἐκπλησσόμενος (ekplēssomenos, 'being astounded') emphasizes ongoing amazement at τῇ διδαχῇ (tē didachē, 'the teaching'). Sergius Paulus believed because of gospel teaching, not merely the miracle. Divine power authenticated the message but didn't replace it.

Paul Preaches in Antioch of Pisidia

Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

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Now when Paul and his company loosed from Paphos (Ἀναχθέντες δὲ ἀπὸ τῆς Πάφου οἱ περὶ Παῦλον, Anachthentes de apo tēs Paphou hoi peri Paulon)—this phrase marks a subtle but significant shift: 'those around Paul' (οἱ περὶ Παῦλον, hoi peri Paulon) rather than 'Barnabas and Saul.' Paul now leads the mission. The confrontation with Elymas demonstrated apostolic authority, and Luke hereafter consistently calls him 'Paul' rather than 'Saul,' his Roman name signaling Gentile mission focus.

John departing from them returned to Jerusalem (Ἰωάννης δὲ ἀποχωρήσας ἀπ᾽ αὐτῶν ὑπέστρεψεν εἰς Ἱεροσόλυμα, Iōannēs de apochōrēsas ap' autōn hypestrepsen eis Hierosolyma)—the participle ἀποχωρήσας (apochōrēsas, 'having withdrawn, departed') suggests deliberate separation, not emergency. John Mark's reasons remain unstated, but Paul later called it desertion (15:38). This premature departure would split Paul and Barnabas, yet God redeemed it by creating two missionary teams.

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.

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They came to Antioch in Pisidia (παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, paregenonto eis Antiocheian tēn Pisidian)—not Syrian Antioch (their sending church) but Pisidian Antioch, a Roman colony 3,600 feet above sea level in central Asia Minor. This strategic city on the Via Sebaste (Roman military road) had a substantial Jewish population and became Paul's evangelistic beachhead for the Galatian region. The 100-mile mountain journey from Perga was arduous, possibly contributing to John Mark's departure.

Went into the synagogue on the sabbath day, and sat down (ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν, elthontes eis tēn synagōgēn tē hēmera tōn sabbatōn ekathisan)—the simple action of sitting among worshipers follows standard synagogue protocol. Visitors with teaching credentials were typically invited to speak (v. 15), providing Paul his evangelistic platform. This pattern (arrive, attend synagogue, receive invitation, preach Christ) recurs throughout Acts.

And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.

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After the reading of the law and the prophets (μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν, meta de tēn anagnōsin tou nomou kai tōn prophētōn)—synagogue worship followed prescribed liturgy: the Shema (Deuteronomy 6:4-9), prayers, Torah reading (continuous lectionary), prophetic reading (haftarah), and exposition. Paul's opportunity came during the exposition portion, after Scripture had been publicly read. The law and prophets encompassed Israel's entire canonical Scripture, providing Paul's textual foundation for preaching Christ.

Word of exhortation (λόγος παρακλήσεως, logos paraklēseōs)—the technical term for synagogue exposition/homily. The noun παρακλήσεως (paraklēseōs, from παρακαλέω, 'to come alongside, encourage, exhort') indicates more than information-transfer: authoritative application calling for response. Paul's sermon (vv. 16-41) demonstrates apostolic παρακλήσεως—rehearsing salvation history, declaring Christ's fulfillment, calling for faith-response.

Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.

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Paul stood up, and beckoning with his hand (ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρί, anastas de Paulos kai kataseisas tē cheiri)—the participle κατασείσας (kataseisas, 'having motioned, gestured') describes the rhetorical gesture signaling a speaker's intention to address the assembly. Standing to speak follows synagogue protocol. Paul's hand gesture commands attention, a common oratorical technique in Greco-Roman culture. This introduces Paul's longest recorded sermon in Acts (vv. 16-41), his 'Romans in miniature.'

Men of Israel, and ye that fear God (Ἄνδρες Ἰσραηλῖται καὶ οἱ φοβούμενοι τὸν θεόν, Andres Israēlitai kai hoi phoboumenoi ton theon)—Paul addresses two distinct groups: ethnic Jews (Ἰσραηλῖται, Israēlitai) and God-fearers (φοβούμενοι τὸν θεόν, phoboumenoi ton theon)—Gentiles attracted to Judaism's monotheism and ethics but not full proselytes. God-fearers attended synagogue, observed some Torah, but avoided circumcision. They became Christianity's first major Gentile converts, forming the bridge between Jewish and Gentile missions.

The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.

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The God of this people of Israel chose our fathers—Paul begins his synagogue address at Pisidian Antioch by grounding Israel's identity in divine election (ἐξελέξατο, exelexato). This verb emphasizes God's sovereign choice, not human merit—the same election theology Paul develops in Romans 9-11.

Exalted the people when they dwelt as strangers (ὕψωσεν τὸν λαὸν ἐν τῇ παροικίᾳ, hypsōsen ton laon en tē paroikia)—God elevated Israel during their Egyptian oppression, multiplying them despite Pharaoh's genocidal policies (Exodus 1:7-12). With an high arm (μετὰ βραχίονος ὑψηλοῦ, meta brachionos hypselou) recalls the Exodus imagery of God's outstretched arm—divine power overcoming human tyranny. Paul's rehearsal of salvation history will climax in verses 38-39, showing Jesus as the ultimate fulfillment of God's covenant promises to the fathers.

And about the time of forty years suffered he their manners in the wilderness. suffered: or bore, or fed them as a nurse beareth, or feedeth, her child

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And about the time of forty years suffered he their manners in the wilderness—Paul recounts Israel's wilderness period from Deuteronomy 1:31, where God 'bare' (נָשָׂא, nasa) Israel like a father carries a child. The KJV 'suffered he their manners' translates Greek τροποφορέω (tropophoreō), better rendered 'bore with their ways' or 'endured their conduct'—emphasizing divine patience with Israel's chronic rebellion.

Some manuscripts read ἐτροφοφόρησεν (etrophophorēsen, 'nourished them as a nurse'), yielding opposite meanings. The textual debate aside, Paul's point is clear: Israel's forty-year wilderness experience demonstrated both God's forbearance with sin and His covenant faithfulness despite persistent rebellion—the same grace now offered to Gentiles through Christ (v. 38-39). The number forty consistently signifies testing and divine patience throughout Scripture (Moses, Elijah, Jesus).

And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.

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And when he had destroyed seven nations in the land of Chanaan—Paul references the conquest of Canaan, recounting God's redemptive acts in Israel's history. The "seven nations" (Greek: ἔθνη ἑπτά, ethnē hepta) recalls Deuteronomy 7:1, where God lists the Canaanites, Hittites, Girgashites, Amorites, Perizzites, Hivites, and Jebusites. The verb destroyed (καθελών, kathelōn) means "to cast down" or "overthrow," emphasizing God's sovereign power in removing obstacles to His covenant promises.

He divided their land to them by lot (κατεκληρονόμησεν, kateklēronomēsen)—This compound verb literally means "to distribute as an inheritance." Paul highlights God's faithfulness in fulfilling His promise to Abraham (Genesis 15:18-21). The "lot" system (Joshua 14-19) demonstrated divine sovereignty in the land distribution, not human merit. This historical recitation in Paul's Antioch sermon establishes that salvation history flows from God's initiative, preparing his audience to receive Jesus as the culmination of these promises.

And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.

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And after that he gave unto them judges about the space of four hundred and fifty years—Paul's sermon in Pisidian Antioch recounts Israel's history from Egyptian bondage through the period of the judges. The 450-year timeframe has prompted scholarly discussion: some manuscripts place this duration before the judges (covering Egyptian bondage, wilderness wandering, and Canaan's conquest), while others include the judges themselves. The Greek phrase hōs etesin tetrakosiois kai pentēkonta (ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα) indicates an approximate period.

Until Samuel the prophet (ἕως Σαμουὴλ τοῦ προφήτου)—Samuel marks the crucial transition from the chaotic judge era to the monarchy. As both the last judge and first prophet of a new order, Samuel embodied God's faithful leadership before Israel's rebellious demand for a king. Paul's sermonic narrative builds toward Christ as God's ultimate appointed ruler, showing how even Israel's monarchy under David was preparatory.

And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.

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And afterward they desired a king (αἰτέω, aiteo)—Israel’s demand for a king (1 Samuel 8:5) was rooted in covenant unfaithfulness, rejecting the LORD as their King (1 Samuel 8:7). Paul emphasizes this as they desired, highlighting human initiative rather than divine design.

God gave unto them Saul (Σαούλ, from Hebrew שָׁאוּל, sha’ul meaning "asked for")—The irony is profound: God gave them exactly what they asked for. Saul embodied Israel’s self-will—tall, impressive outwardly (1 Samuel 9:2), but ultimately a tragic failure. A man of the tribe of Benjamin, the smallest tribe (1 Samuel 9:21), yet Saul’s reign foreshadowed the greater Saul of Tarsus (also Benjamite, Philippians 3:5) who would be transformed to serve God’s true King. Forty years marks a complete generation of testing, paralleling Israel’s wilderness wandering—both periods of divine patience with rebellion.

And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

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God's testimony about David - 'I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will' - connects Jesus to Davidic promises. Paul's citation emphasizes that God's choice rested on character ('after mine own heart') rather than external qualifications, pointing forward to Jesus as David's greater Son who perfectly fulfills God's will.

Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:

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Of this man's seed (ἐκ τοῦ σπέρματος τούτου) directly connects Jesus to David's lineage, fulfilling the Davidic covenant (2 Samuel 7:12-16). Paul's phrase according to his promise (κατ' ἐπαγγελίαν) emphasizes divine faithfulness—God keeps His ancient promises. The verb raised (ἤγειρεν) carries double meaning: God 'raised up' Jesus historically as David's descendant AND raised Him from death, making Him both Messianic heir and risen Savior.

The title Savior (σωτῆρα, sotēra) echoes Old Testament deliverers like Moses and the Judges but transcends them—Jesus saves not from temporal enemies but from sin itself. Unto Israel establishes covenant priority (Romans 1:16, 'to the Jew first') while foreshadowing universal salvation. Paul's sermon traces Israel's history (vv. 17-22) to demonstrate that Jesus is no interruption but the goal toward which all Scripture points.

When John had first preached before his coming the baptism of repentance to all the people of Israel.

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When John had first preached before his coming the baptism of repentance (βάπτισμα μετανοίας, baptisma metanoias)—Paul's sermon in Pisidian Antioch anchors Jesus's ministry in John the Baptist's preparatory work. The verb κηρύσσω (kēryssō, 'to herald') emphasizes John's role as the forerunner who publicly proclaimed the need for metanoia—not mere remorse, but radical turning from sin toward God.

To all the people of Israel—John's baptism was not a sectarian ritual but a nationwide call to covenant renewal. Paul highlights continuity: God's plan for Israel finds fulfillment in Jesus, whom John announced. This prepares Paul's climactic point in verse 38-39—forgiveness and justification now come through Christ, not Mosaic law. John's entire ministry points beyond himself to the Coming One whose sandals he was unworthy to loose (v. 25).

And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

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And as John fulfilled his course (ὡς δὲ ἐπλήρου Ἰωάννης τὸν δρόμον)—Paul recounts the Baptizer's testimony using dromos (course/race), the same athletic metaphor Paul later applied to his own ministry (Acts 20:24, 2 Timothy 4:7). John's ministry was a divinely appointed assignment with a defined beginning and end.

Whom think ye that I am? I am not he—John's emphatic self-denial anticipates Jesus's identity questions (Matthew 16:15, "Whom say ye that I am?"). The Baptist's radical humility contrasts with messianic pretenders of the era. Whose shoes of his feet I am not worthy to loose (οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι)—Untying sandals was work beneath a Hebrew slave, yet John declared himself unworthy even for this menial task before Christ. This echoes all four Gospels' record of John's testimony (Matthew 3:11, Mark 1:7, Luke 3:16, John 1:27), demonstrating the early church's unified preservation of his witness.

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

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Paul's direct address - 'Men and brethren, children of the stock of Abraham, and whosoever among you feareth God' - includes both ethnic Jews and God-fearing Gentiles. His proclamation 'to you is the word of this salvation sent' emphasizes that the gospel comes as divine message, not human invention. The phrase 'sent to you' indicates both priority and responsibility - first opportunity brings first accountability.

For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

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Paul's paradox - Jerusalem's inhabitants and rulers 'knew him not' yet 'fulfilled' prophetic Scriptures by condemning Jesus - demonstrates how opposition to God can unwittingly accomplish His purposes. Their ignorance didn't excuse guilt but showed how spiritual blindness led them to fulfill precisely what they should have recognized. This reveals God's sovereignty in using even rebellion to accomplish redemption.

And though they found no cause of death in him, yet desired they Pilate that he should be slain.

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And though they found no cause of death in him (αἰτίαν θανάτου, aitian thanatou)—Paul emphasizes the judicial innocence of Jesus. Despite rigorous examination by both Jewish and Roman authorities, no legitimate capital charge could be substantiated. This echoes Pilate's threefold declaration "I find no fault in him" (Luke 23:4, 14, 22) and fulfills Isaiah 53:9, "he had done no violence, neither was any deceit in his mouth."

Yet desired they Pilate that he should be slain (ᾐτήσαντο Πιλᾶτον ἀναιρεθῆναι αὐτόν, ētēsanto Pilaton anairethēnai auton)—The verb ᾐτήσαντο (ētēsanto, "demanded") implies persistent, forceful petition. Despite Jesus's legal innocence, the religious leaders manipulated political pressure to secure crucifixion. This reveals the depth of human depravity: they murdered the sinless Son of God while releasing Barabbas, a murderer. Peter makes the same charge in Acts 3:13-15, highlighting the paradox of rejecting the Holy and Just One.

And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.

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When they had fulfilled all that was written of him—Paul emphasizes the complete fulfillment of messianic prophecy. The Greek τελέσαντες (telesantes, 'having completed/fulfilled') carries the sense of bringing to perfect completion, echoing Jesus's cry τετέλεσται (tetelestai, 'It is finished,' John 19:30). Paul's point is devastating: the Jewish leaders who rejected Jesus actually fulfilled the very Scriptures they claimed to uphold (Psalm 22, Isaiah 53).

Took him down from the tree (ἀπὸ τοῦ ξύλου, apo tou xylou)—'Tree' translates the Hebrew עֵץ ('ets), deliberately invoking Deuteronomy 21:22-23: 'cursed is everyone who hangs on a tree' (cited in Galatians 3:13). This underscores that Christ became a curse for us. The irony is profound: those who condemned Him as cursed unknowingly participated in redemption. Joseph of Arimathea and Nicodemus, though not named here, fulfill this prophecy (John 19:38-42).

But God raised him from the dead:

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But God raised him from the dead (ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν)—The emphatic 'But God' (ὁ δὲ θεὸς) contrasts human rejection with divine vindication. The verb raised (ἤγειρεν, aorist tense) marks a decisive historical act, not myth or metaphor. This is resurrection theology at its core: what men killed, God raised; what appeared as defeat became victory.

Paul's sermon repeatedly emphasizes resurrection (vv. 30, 33, 34, 37) as the centerpiece of Christian proclamation. The phrase from the dead (ἐκ νεκρῶν, literally 'out from among the dead ones') affirms bodily resurrection—Christ emerged from death's realm, not merely continued as a spirit. Resurrection proves Jesus' identity (Romans 1:4), validates His sacrifice, and guarantees believers' future resurrection (1 Corinthians 15:20-23).

And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

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And he was seen many days (ὤφθη ἐπὶ ἡμέρας πλείους, ōphthē epi hēmeras pleious)—Paul emphasizes the plurality and duration of Christ's post-resurrection appearances, not a fleeting vision but sustained eyewitness encounters over forty days (Acts 1:3). The passive "was seen" implies divine initiative—Christ revealed himself deliberately to chosen witnesses.

Who are his witnesses unto the people (οἵτινες νῦν εἰσιν μάρτυρες αὐτοῦ, hoitines nyn eisin martyres autou)—These Galilean disciples became martyres (witnesses/martyrs), the foundation of apostolic testimony. Paul, though not among the original twelve, claims apostolic authority through his Damascus Road encounter (1 Corinthians 15:8). The resurrection is not theological abstraction but historical fact attested by multiple credible witnesses—the bedrock of Christian proclamation.

And we declare unto you glad tidings, how that the promise which was made unto the fathers,

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And we declare unto you glad tidings (εὐαγγελιζόμεθα, euangelizometha)—Paul uses the verbal form of 'gospel' to proclaim the good news. This is not human opinion but apostolic announcement of divine fulfillment.

The promise which was made unto the fathers refers to the patriarchal covenant promises to Abraham, Isaac, and Jacob (Genesis 12:3, 22:18, 26:4). Paul's sermon methodology moves from Jewish history (vv.16-25) through Christ's death and resurrection (vv.26-37) to application (vv.38-41). The 'promise' (ἐπαγγελία, epangelia) is singular—all Old Testament promises converge in the Messiah. This verse introduces the thesis statement of vv.32-37: Jesus's resurrection fulfills ancient covenant promises.

God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

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God hath fulfilled (ἐκπεπλήρωκεν) uses the perfect tense—God's fulfillment stands complete and permanent. The promise made to 'the fathers' now reaches 'their children' (ἡμῖν τοῖς τέκνοις αὐτῶν), demonstrating covenant continuity across generations.

Paul quotes Psalm 2:7Thou art my Son, this day have I begotten thee (Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε). The phrase 'this day' (σήμερον) points to resurrection as the moment of Christ's public declaration as Son (Romans 1:4). The verb begotten (γεγέννηκά) doesn't mean Jesus became God's Son at resurrection—He is eternally Son—but that resurrection was His coronation, the public vindication of His Sonship.

This is apostolic hermeneutics: Old Testament psalms about Israel's king find ultimate fulfillment in Jesus. What David's sons shadowed imperfectly, Christ fulfills perfectly. Psalm 2's enthronement psalm becomes resurrection declaration—the crucified Jesus is God's anointed King.

And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. mercies: Gr. holy, or just things: which word the Septuagint in many places, uses for that which is in the Hebrew, mercies

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"I will give you the sure mercies of David" (τὰ ὅσια Δαυὶδ τὰ πιστά, ta hosia Dauid ta pista)—Paul quotes Isaiah 55:3, connecting Christ's resurrection to the Davidic covenant's irrevocable promises. The Greek hosia means "holy things" or "covenant mercies," while pista emphasizes their certainty and faithfulness. These mercies are "sure" because Christ "raised...from the dead, now no more to return to corruption" conquered death permanently.

Unlike David, who died and saw corruption (v. 36), Jesus rose never to die again (Romans 6:9). The "sure mercies" depend on an eternal King—if Messiah remained dead, the covenant fails. Paul's logic: God promised David an eternal throne (2 Samuel 7:12-16), Christ's irreversible resurrection proves He is that eternal heir, therefore the covenant blessings are guaranteed through Him. This quote from Isaiah's restoration prophecy shows the New Covenant's foundation in Christ's victory over death.

Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

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Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption—Paul quotes Psalm 16:10 as his second messianic proof text, after citing Psalm 2:7. The Greek hosion (ὅσιον, 'Holy One') translates Hebrew hasid (חָסִיד), meaning 'faithful' or 'covenant-loyal one.' The word diaphthoran (διαφθοράν, 'corruption') refers to bodily decay, not mere death.

Paul's argument is exegetical brilliance: David died and decayed (v. 36), therefore he couldn't be speaking of himself. The psalm must prophesy the Messiah who would conquer death through resurrection. The 'Holy One' who sees no corruption can only be Jesus, whose body was raised incorruptible on the third day. This early apostolic preaching shows resurrection as central to gospel proclamation from the beginning.

For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: after: or, after he had in his own age served the will of God

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The contrast between David who 'fell on sleep, and was laid unto his fathers, and saw corruption' and Jesus (implied in verses 37-38) establishes resurrection as the crucial difference. David's death and decay prove he wasn't the ultimate fulfillment of God's promises. Only Jesus, raised without seeing corruption, qualified as the true Davidic king whose kingdom would never end.

But he, whom God raised again, saw no corruption.

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But he, whom God raised again, saw no corruption (διαφθοράν, diaphthoran)—Paul's climactic contrast in his synagogue sermon. While David saw corruption (13:36), Jesus did not. The Greek diaphthora means decay, dissolution, the biological decomposition every human body undergoes.

This resurrection proof was central to apostolic preaching (Acts 2:27-31). Peter used the same Psalm 16:10 argument at Pentecost: David's tomb was with us unto this day (2:29), but Christ's tomb was empty. Paul reasons: David died, was buried, and his body decayed—therefore Psalm 16 must speak of David's greater Son. The incorruptible resurrection body proves Jesus is the Holy One of God, vindicating His messianic claims and securing our justification (Romans 4:25).

Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

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Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins—Paul's first recorded sermon (in Pisidian Antioch) declares Christ as the source of forgiveness. Through this man (διὰ τούτου) identifies the risen Jesus just described (vv.30-37) as God's sole means of pardon. Forgiveness of sins (ἄφεσις ἁμαρτιῶν) echoes Peter's Pentecost message (2:38), establishing consistent apostolic gospel. The phrase 'is preached' (καταγγέλλεται) emphasizes public proclamation—this isn't private gnosis but universal announcement demanding response.

And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

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And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses—Paul articulates justification by faith alone, his signature doctrine. The contrast is stark: by him (ἐν τούτῳ) versus by the law of Moses (ἐν νόμῳ Μωϋσέως). All that believe are justified (πᾶς ὁ πιστεύων δικαιοῦται) makes faith, not works, the instrumental cause. From all things (ἀπὸ πάντων) indicates comprehensive righteousness covering every sin—what the law exposed but couldn't remedy. The law revealed sin's standard but lacked power to forgive or transform. Christ provides both.

Beware therefore, lest that come upon you, which is spoken of in the prophets;

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Beware therefore, lest that come upon you, which is spoken of in the prophets—Paul pivots from gospel promise (v.39) to prophetic warning with beware (βλέπετε), an urgent imperative demanding vigilance. Lest that come upon you (μὴ ἐπέλθῃ ἐφ' ὑμᾶς) warns of divine judgment actively arriving, not passively happening. He introduces a quotation from Habakkuk 1:5, where God warned Israel of the Babylonian invasion they would refuse to believe. Paul applies this typologically: as ancient Israel rejected warnings of judgment, so now synagogue-goers risk rejecting the greater work—Messiah's resurrection and offered justification.

The phrase which is spoken of in the prophets (τὸ εἰρημένον ἐν τοῖς προφήταις) grounds the warning in Scripture's authority. This isn't Paul's threat but God's ancient word finding new fulfillment. Those who despise the gospel of grace (v.41) will experience judgment more severe than Babylon—eternal separation from the salvation they spurned.

Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

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Paul's warning quotes Habakkuk 1:5 - 'Behold, ye despisers, and wonder, and perish' - applying ancient prophecy to his hearers' situation. God's work in their day (Messiah's coming, death, resurrection) was so astounding that scoffers risked 'perishing' by refusing to believe. The warning 'though a man declare it unto you' indicates that even clear testimony can be rejected by hardened hearts.

And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. the next: Gr. in the week between, or, in the sabbath between

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And when the Jews were gone out of the synagogue, the Gentiles besought (παρεκάλουν τὰ ἔθνη)—The Greek parekáloun means 'earnestly pleaded' or 'urgently requested,' revealing the Gentiles' spiritual hunger. This pivotal moment marks the turning point in Paul's first missionary journey where Gentile interest surpasses Jewish reception.

That these words might be preached to them the next sabbath—The Gentiles didn't ask for a different message but for these same words (τὰ ῥήματα ταῦτα)—Paul's sermon about Jesus as the fulfillment of Israel's promises (13:16-41). Their request for the 'next sabbath' shows they understood this wasn't casual entertainment but life-transforming truth requiring the assembly of the whole community. This response fulfills Jesus's prophecy that the gospel would go 'to the ends of the earth' (Acts 1:8) and foreshadows Paul's pattern: 'to the Jew first, and also to the Greek' (Romans 1:16).

Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

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Many Jews and 'religious proselytes' followed Paul and Barnabas after the synagogue service, seeking further instruction. The apostles' exhortation to 'continue in the grace of God' emphasizes that Christian life begins and continues by grace. This phrase guards against both legalistic additions to grace and presumption that takes grace for granted, maintaining gospel balance.

Paul Turns to the Gentiles

And the next sabbath day came almost the whole city together to hear the word of God.

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And the next sabbath day came almost the whole city together to hear the word of God. The Greek phrase schedon pasa hē polis (σχεδὸν πᾶσα ἡ πόλις) emphasizes the remarkable scope—'almost the entire city'—gathering to hear the logos tou Theou (λόγον τοῦ Θεοῦ), the word of God. This explosive growth in one week reveals the Spirit's sovereign work in Pisidian Antioch, as Gentiles hungered for the gospel that most Jews would reject.

The contrast is stunning: verse 42 shows Gentiles begging Paul to return; verse 44 shows them flooding the synagogue. What began as a Jewish assembly became overwhelmingly Gentile, foreshadowing the church's future composition. The phrase to hear (ἀκοῦσαι, akousai) indicates more than casual listening—they came with expectant faith to receive God's authoritative word, the same response Jesus commended: 'He who has ears to hear, let him hear.'

But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

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They were filled with envy (ἐπλήσθησαν ζήλου)—the Jews' opposition to Paul stemmed not from theological conviction but from jealousy at seeing Gentile crowds flock to hear the gospel. The verb plēthoō (filled) indicates being completely dominated by this emotion.

Contradicting and blaspheming (ἀντιλέγοντες καὶ βλασφημοῦντες)—their response escalated from mere disagreement (antilegō, speaking against) to blasphēmeō (blasphemy, slander). By rejecting God's Messiah and reviling His name, they committed the very blasphemy they accused Jesus of. This pattern—religious leaders opposing God's work out of envy—echoes the Sanhedrin's jealousy in Acts 5:17 and Pilate's recognition that envy motivated Jesus's crucifixion (Matthew 27:18). Their reaction fulfilled Jesus's warning that persecution would come from religious authorities (John 16:2).

Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

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Paul and Barnabas's bold declaration - 'It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you... lo, we turn to the Gentiles' - marks a theological turning point. God's historical priority for Israel (Romans 1:16) didn't exclude Gentiles but established the pattern. Jewish rejection opened the door for Gentile inclusion, demonstrating how God's purposes advance even through opposition.

For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.

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Paul's quotation of Isaiah 49:6 applies the Servant's mission to Christian witnesses, showing Gentile inclusion fulfilled Old Testament prophecy. The phrase 'a light to the Gentiles' and 'salvation unto the ends of the earth' establishes the universal scope of gospel mission. This biblical foundation justified Paul's strategic turn from resistant Jews to receptive Gentiles.

And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

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Gentile rejoicing and glorifying 'the word of the Lord' demonstrates recognition that gospel message brings liberation and hope. The phrase 'as many as were ordained to eternal life believed' affirms divine election while describing actual response—God's sovereignty and human responsibility coexist in salvation. Faith follows divine appointment in Luke's narrative.

And the word of the Lord was published throughout all the region.

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And the word of the Lord was published throughout all the region (διεφέρετο ὁ λόγος τοῦ κυρίου, diephereto ho logos tou kyriou)—the imperfect tense indicates continuous, ongoing spread. The verb diapherō means 'to carry through, spread abroad,' emphasizing active dissemination, not passive diffusion. The word of the Lord (ὁ λόγος τοῦ κυρίου) refers to the gospel message about Christ, the authoritative divine message proclaimed by Paul and Barnabas.

This verse concludes Paul's first missionary sermon in Pisidian Antioch, demonstrating the unstoppable nature of gospel advancement even amid persecution. The Gentiles' eager reception (v. 48) created a missionary movement where new converts became witnesses. This pattern—gospel preached, believed, then spread by believers—became the New Testament model for church expansion, fulfilling Christ's commission that disciples would be His witnesses 'to the ends of the earth' (Acts 1:8).

But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

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But the Jews stirred up the devout and honourable women, and the chief men of the city—This reveals the synagogue's strategic use of social influence. The "devout" (σεβομένας, sebomenas) women were likely God-fearers, Gentile adherents to Judaism who had social standing. Jewish leaders weaponized these influential converts to mobilize civic opposition.

Raised persecution against Paul and Barnabas, and expelled them (ἐπήγειραν διωγμὸν, epēgeiran diōgmon)—The Greek "stirred up" suggests deliberate incitement. This pattern—initial receptivity followed by elite-driven opposition—would mark Paul's ministry throughout Acts. The expulsion from "their coasts" (ὁρίων, horiōn, "borders") was civic banishment, not mere synagogue discipline. Yet this persecution fulfilled Christ's prediction (Matthew 10:23) and scattered the gospel seed further, demonstrating God's sovereignty over even hostile rejection.

But they shook off the dust of their feet against them, and came unto Iconium.

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But they shook off the dust of their feet against them (ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν)—Paul and Barnabas enacted Jesus's instruction from the sending of the Twelve (Luke 9:5) and the Seventy (Luke 10:11). The symbolic act of ektinassō (to shake off thoroughly) declared a solemn witness: the messengers had fulfilled their obligation, and the rejectors now bore full responsibility for refusing God's salvation.

This dramatic gesture testified that Pisidian Antioch's Jewish leaders, despite their covenant privileges, had judged themselves unworthy of everlasting life (v. 46). The apostles turned to Iconium, continuing the pattern that would characterize Paul's missionary strategy—proclaim first to Jews, then to Gentiles when rejected. The shaken dust symbolized both judgment and release: the apostles were clean of their blood (Ezekiel 3:18-19).

And the disciples were filled with joy, and with the Holy Ghost.

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Despite persecution and expulsion, 'the disciples were filled with joy, and with the Holy Ghost.' This paradoxical joy amid suffering demonstrates the Spirit's work that transcends circumstances. Their joy wasn't based on comfort or success but on the Spirit's presence and the gospel's truth. This pattern of persecution producing joy echoes Jesus's beatitudes (Matthew 5:11-12).

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