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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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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And when they had fasted and prayed, and laid their hands on them, they sent them away.
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So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
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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 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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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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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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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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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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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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Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
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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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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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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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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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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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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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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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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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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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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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Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
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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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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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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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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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And though they found no cause of death in him, yet desired they Pilate that he should be slain.
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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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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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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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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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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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Paul quotes Psalm 2:7—Thou 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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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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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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But he, whom God raised again, saw no corruption.
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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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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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Beware therefore, lest that come upon you, which is spoken of in the prophets;
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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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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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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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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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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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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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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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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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And the word of the Lord was published throughout all the region.
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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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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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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.