Now in the church at Antioch
Antioch was a significant city in early Christianity, located in modern-day Turkey. It was the third-largest city in the Roman Empire and a major center for trade and culture. The church in Antioch played a crucial role in the spread of the Gospel, being the first place where believers were called "Christians" (Acts 11:26). This church became a hub for missionary activity, highlighting its importance in the early church.

there were prophets and teachers:
Prophets in the early church were individuals who received direct revelation from God, often providing guidance and encouragement to the believers. Teachers were responsible for instructing the church in doctrine and the teachings of Jesus. The presence of both roles indicates a well-established and spiritually mature church, capable of discerning and spreading the truth of the Gospel.

Barnabas,
Barnabas, originally named Joseph, was a Levite from Cyprus. Known for his generosity and encouragement, he sold a field and gave the proceeds to the apostles (Acts 4:36-37). He played a pivotal role in introducing Saul (Paul) to the apostles and was a key figure in the early missionary journeys, demonstrating leadership and a heart for ministry.

Simeon called Niger,
Simeon, also known as Niger, which means "black" in Latin, suggests he may have been of African descent. His inclusion in the leadership of the Antioch church reflects the diversity and inclusivity of the early Christian community, breaking down ethnic and cultural barriers.

Lucius of Cyrene,
Lucius hailed from Cyrene, a city in North Africa. Cyrene had a significant Jewish population, and Lucius's presence in Antioch underscores the spread of Christianity beyond Jewish communities to Gentile regions. This aligns with the church's mission to reach all nations, as commanded by Jesus (Matthew 28:19).

Manaen (who had been brought up with Herod the tetrarch),
Manaen's upbringing with Herod Antipas, the tetrarch of Galilee, indicates he was likely of noble or influential background. Herod Antipas was known for his role in the execution of John the Baptist and his involvement in the trial of Jesus. Manaen's conversion and leadership in the church highlight the transformative power of the Gospel, reaching even those connected to political power.

and Saul.
Saul, later known as Paul, was a former Pharisee and persecutor of Christians who experienced a dramatic conversion on the road to Damascus (Acts 9). His inclusion in the Antioch church's leadership marks the beginning of his significant ministry as an apostle to the Gentiles. Saul's background in Jewish law and Roman citizenship uniquely equipped him for his missionary work, bridging cultural and religious divides.

While they were worshiping the Lord and fasting
In the early church, worship and fasting were integral parts of spiritual life, reflecting a deep commitment to seeking God's guidance. Worship here implies a communal gathering, likely involving prayer, singing, and reading of Scripture. Fasting, a practice rooted in Jewish tradition, signifies humility and dependence on God. This setting underscores the seriousness and devotion of the church in Antioch, a key center for early Christianity. The act of fasting often accompanied significant spiritual events, as seen in the Old Testament (e.g., Esther 4:16) and in Jesus' own ministry (Matthew 4:2).

the Holy Spirit said
The Holy Spirit's direct communication highlights His active role in guiding the early church. This divine intervention emphasizes the Trinity's involvement in church affairs, with the Spirit acting as a counselor and guide (John 14:26). The Spirit's voice here is authoritative, indicating a clear and unmistakable directive. This moment reflects the fulfillment of Jesus' promise that the Spirit would lead His followers into all truth (John 16:13).

Set apart for Me Barnabas and Saul
The phrase "set apart" indicates a divine selection for a specific purpose, echoing the Old Testament practice of consecrating individuals for God's work (e.g., Jeremiah 1:5). Barnabas and Saul (later Paul) were chosen for a mission that would expand the church's reach beyond Jewish communities. Barnabas, known for his encouragement and leadership, and Saul, a former persecutor turned apostle, were uniquely equipped for this task. Their selection underscores God's sovereignty in choosing and equipping His servants.

for the work to which I have called them
This work refers to the missionary journeys that would spread the Gospel to the Gentile world, fulfilling the Great Commission (Matthew 28:19-20). The calling is both specific and divine, indicating that God had prepared Barnabas and Saul for this mission. Their work would involve preaching, teaching, and establishing churches, as seen in subsequent chapters of Acts. This calling also reflects the prophetic nature of God's plan, as the inclusion of Gentiles was foretold in the Old Testament (Isaiah 49:6).

And after they had fasted and prayed
Fasting and prayer were common practices in the early church, reflecting a deep dependence on God for guidance and strength. This phrase indicates a period of spiritual preparation and discernment. Fasting is often associated with seeking divine intervention or clarity, as seen in other biblical instances such as Esther 4:16 and Matthew 4:2. Prayer, a central aspect of Christian life, is emphasized throughout the New Testament, highlighting the importance of communication with God (Philippians 4:6). The combination of fasting and prayer suggests a solemn and earnest approach to decision-making, particularly in commissioning individuals for ministry.

they laid their hands on them
The laying on of hands is a symbolic act with roots in the Old Testament, often associated with blessing, commissioning, or imparting authority (Numbers 27:18-23). In the New Testament, it is used in various contexts, including healing (Mark 6:5), receiving the Holy Spirit (Acts 8:17), and ordination (1 Timothy 4:14). Here, it signifies the church's recognition and endorsement of Barnabas and Saul (Paul) for their missionary work. This act also represents a transfer of spiritual authority and support, aligning with the practice of setting apart individuals for specific tasks within the community of believers.

and sent them off
The sending off of Barnabas and Saul marks the beginning of Paul's first missionary journey, a pivotal moment in the spread of the Gospel to the Gentile world. This action reflects the church's obedience to the Holy Spirit's direction, as seen earlier in Acts 13:2. The term "sent" implies a mission with purpose and divine mandate, echoing Jesus' Great Commission in Matthew 28:19-20. The church in Antioch, a significant center for early Christianity, becomes a launching point for missionary activity, demonstrating the shift from a predominantly Jewish context to a broader, inclusive mission field. This moment underscores the church's role in fulfilling God's redemptive plan for all nations.

So Barnabas and Saul
Barnabas and Saul, also known as Paul, were key figures in the early Christian church. Barnabas, whose name means "son of encouragement," was a Levite from Cyprus and a respected leader in the church at Antioch. Saul, later called Paul, was a former Pharisee and a zealous convert to Christianity. Their partnership highlights the unity and diversity within the early church, as they combined their unique backgrounds and gifts for the mission.

sent forth by the Holy Spirit
The Holy Spirit's role in guiding and empowering the early church is emphasized here. This divine commissioning underscores the importance of spiritual discernment and obedience to God's leading in ministry. The Holy Spirit's involvement assures that their mission is not of human origin but divinely orchestrated, fulfilling Jesus' promise in Acts 1:8 that His followers would be His witnesses to the ends of the earth.

went down to Seleucia
Seleucia was the port city of Antioch, located about 16 miles away. It served as a major hub for trade and travel in the Roman Empire. The journey from Antioch to Seleucia marks the beginning of their missionary journey, illustrating the strategic use of existing infrastructure for the spread of the Gospel. This movement from a significant urban center to a port city reflects the early church's outward focus and readiness to reach new regions.

and sailed from there to Cyprus
Cyprus, an island in the eastern Mediterranean, was Barnabas's homeland, making it a logical first destination for their mission. The island had a significant Jewish population, providing initial contacts for their ministry. Cyprus's location made it a crossroads of cultures and a strategic point for spreading the Gospel further into the Roman world. This journey fulfills the pattern of starting with familiar territories before moving into broader Gentile regions, as seen in Jesus' instructions in Matthew 10:5-6.

When they arrived at Salamis
Salamis was a major city on the eastern coast of Cyprus, an island in the Mediterranean Sea. It was a significant commercial hub, which made it a strategic location for spreading the Gospel. The choice of Salamis as a starting point for the mission reflects the early church's strategy of targeting urban centers where the message could spread rapidly. The presence of a large Jewish community in Salamis is evidenced by the mention of synagogues, indicating a well-established Jewish population.

they proclaimed the word of God
The proclamation of the word of God refers to the preaching of the Gospel, the good news of Jesus Christ's death and resurrection. This was the central mission of Paul and Barnabas, as they sought to fulfill the Great Commission (Matthew 28:19-20). The focus on the word of God underscores the importance of Scripture and the message of salvation as the foundation of their ministry.

in the Jewish synagogues
The synagogue was the center of Jewish religious life and a natural starting point for Paul and Barnabas, who were both Jewish. By beginning their ministry in the synagogues, they were able to connect with those who were already familiar with the Scriptures and the prophecies concerning the Messiah. This approach is consistent with Paul's later practice of going "to the Jew first" (Romans 1:16). The synagogue setting provided a platform for dialogue and debate, allowing the apostles to present Jesus as the fulfillment of Old Testament prophecies.

And John was with them as their helper
John, also known as John Mark, was a relative of Barnabas (Colossians 4:10) and is traditionally identified as the author of the Gospel of Mark. His role as a helper suggests he assisted in logistical and practical matters, supporting the mission of Paul and Barnabas. This partnership highlights the importance of teamwork and the diverse roles within the early church. John's presence also foreshadows later events, as he would eventually part ways with Paul, leading to a significant moment of contention (Acts 15:37-39).

They traveled through the whole island as far as Paphos
This phrase indicates the missionary journey of Paul and Barnabas on the island of Cyprus. Cyprus was a significant location in the early church, being the home of Barnabas. The journey from Salamis to Paphos would have taken them across the entire island, suggesting a thorough evangelistic effort. Paphos was the capital of Cyprus and a center of Roman administration and pagan worship, particularly of the goddess Aphrodite. This setting highlights the spiritual confrontation between the gospel and pagan practices.

where they found a Jewish sorcerer and false prophet named Bar-Jesus
The presence of a Jewish sorcerer is significant, as sorcery was condemned in Jewish law (Deuteronomy 18:10-12). The term "false prophet" suggests that Bar-Jesus claimed to have divine insight or authority, yet his practices were contrary to the truth of God. The name "Bar-Jesus" means "son of Jesus" or "son of Joshua," which could imply an attempt to associate himself with a revered figure. This encounter sets the stage for a demonstration of the power of the Holy Spirit over deceit and falsehood, as seen in the subsequent verses. The confrontation with Bar-Jesus also echoes the broader theme of spiritual warfare present throughout the book of Acts.

an attendant of the proconsul, Sergius Paulus.
Sergius Paulus was a Roman proconsul, a high-ranking official governing a senatorial province. The term "attendant" suggests a close aide or advisor, indicating the influence and importance of the proconsul's position. Archaeological evidence, such as inscriptions found in Cyprus, supports the historical existence of Sergius Paulus, affirming the accuracy of the biblical account. This connection highlights the spread of the Gospel to influential Roman figures, fulfilling the Great Commission's call to reach all nations and peoples.

The proconsul, a man of intelligence,
Sergius Paulus is described as intelligent, suggesting he was open-minded and discerning, qualities that made him receptive to new ideas, including the Gospel. His intelligence may have contributed to his curiosity about the teachings of Barnabas and Saul. This description aligns with the biblical theme that God often uses individuals of influence and wisdom to further His purposes, as seen with figures like Daniel and Joseph in the Old Testament.

summoned Barnabas and Saul
The act of summoning Barnabas and Saul indicates Sergius Paulus's authority and interest in their message. Barnabas and Saul, later known as Paul, were key figures in the early church, tasked with spreading the Gospel to the Gentiles. This moment marks a significant step in the missionary journey, as it demonstrates the Gospel's reach beyond Jewish communities to the broader Roman world, fulfilling prophecies about the inclusion of Gentiles in God's plan (Isaiah 49:6).

because he wanted to hear the word of God.
Sergius Paulus's desire to hear the word of God reflects a genuine spiritual curiosity and openness to divine truth. This phrase underscores the power of the Gospel to attract individuals from diverse backgrounds and social standings. It also highlights the role of the Holy Spirit in drawing people to seek God, as seen throughout the New Testament. The proconsul's interest serves as a reminder of the universal appeal of the Gospel message and its ability to transcend cultural and societal barriers.

But Elymas the sorcerer
Elymas is identified as a sorcerer, indicating his involvement in magical practices, which were common in the Greco-Roman world. Sorcery was often associated with deception and manipulation, contrasting with the truth of the Gospel. The name "Elymas" is likely derived from an Arabic or Aramaic word meaning "wise," suggesting he was considered a wise man or magician. This reflects the cultural context where such figures held influence and were often consulted by leaders.

(for that is what his name means)
The parenthetical explanation clarifies that "Elymas" is a title or description rather than a personal name, emphasizing his role and identity as a practitioner of magic. This detail highlights the biblical practice of revealing the true nature of individuals through their names, as seen in other scriptural examples like Simon the Sorcerer in Acts 8:9-24.

opposed them
Elymas actively resisted Paul and Barnabas, who were preaching the Gospel. This opposition is a recurring theme in Acts, where the spread of Christianity often meets resistance from those with vested interests in maintaining the status quo. The spiritual battle between truth and deception is evident here, as Elymas seeks to hinder the apostles' mission.

and tried to turn the proconsul from the faith.
The proconsul, Sergius Paulus, was a Roman official, indicating the Gospel's reach into influential circles. Elymas's attempt to turn him from the faith underscores the threat the Gospel posed to existing power structures and belief systems. This mirrors other biblical accounts where leaders are influenced by spiritual advisors, such as Pharaoh's magicians in Exodus. The proconsul's interest in the faith suggests a divine appointment, as God often places seekers in positions to hear the truth, aligning with the broader narrative of God's sovereignty in salvation.

Then Saul, who was also called Paul
This phrase marks a significant transition in the narrative of Acts. Saul, a Hebrew name, was his original name, reflecting his Jewish heritage and Pharisaic background (Philippians 3:5). The name Paul, a Roman name, signifies his mission to the Gentiles (Acts 9:15). This dual naming highlights the apostle's role in bridging Jewish and Gentile communities, fulfilling the prophecy of being a light to the Gentiles (Isaiah 49:6). The use of both names underscores the universality of the Gospel message.

filled with the Holy Spirit
The phrase indicates divine empowerment and guidance. The Holy Spirit's filling is a recurring theme in Acts, signifying God's presence and authority in the apostles' ministry (Acts 2:4, 4:31). This filling equips Paul for the confrontation with Elymas, demonstrating the Spirit's role in empowering believers to overcome opposition and perform God's work. It reflects the promise of Jesus that the Spirit would guide and empower His followers (John 14:26, Acts 1:8).

looked directly at Elymas
This action signifies boldness and authority. Elymas, also known as Bar-Jesus, was a sorcerer and false prophet opposing the Gospel (Acts 13:6-8). Paul's direct gaze indicates a confrontation with evil, reminiscent of Jesus' authority over demonic forces (Mark 1:25-27). This moment highlights the spiritual battle between truth and deception, with Paul, empowered by the Holy Spirit, confronting the forces of darkness. It serves as a reminder of the believer's call to stand firm against spiritual opposition (Ephesians 6:12-13).

and said,
This phrase introduces the direct speech of Paul, who is addressing Elymas the sorcerer. The context is Paul's first missionary journey, where he and Barnabas are in Paphos, Cyprus. The Holy Spirit has empowered Paul to confront Elymas, who is opposing their efforts to share the Gospel with the proconsul, Sergius Paulus.

“O child of the devil
Paul uses strong language to describe Elymas, indicating his spiritual alignment with evil. This echoes Jesus' words in John 8:44, where He calls the Pharisees children of the devil due to their opposition to the truth. The term "child of the devil" signifies a person who embodies deceit and opposes God's work.

and enemy of all righteousness,
Elymas is characterized as opposing everything that is good and just. Righteousness in the biblical sense refers to living in accordance with God's will. By calling Elymas an enemy of righteousness, Paul highlights his active role in obstructing the spread of the Gospel and the truth of God.

you are full of all kinds of deceit and trickery!
This phrase underscores Elymas's use of deception and manipulation. The terms "deceit" and "trickery" suggest cunning and craftiness, reminiscent of the serpent in Genesis 3. Elymas's actions are not just misguided but are intentionally misleading, aiming to distort the truth for personal gain.

Will you never stop perverting the straight ways of the Lord?
Paul accuses Elymas of distorting the clear and direct path of God's truth. The "straight ways of the Lord" refer to the Gospel message, which is straightforward and true. This echoes Isaiah 40:3, which speaks of preparing the way of the Lord, making paths straight. Elymas's actions are a direct challenge to the divine mission of spreading the Gospel, and Paul calls him out for his persistent opposition.

Now look, the hand of the Lord is against you
This phrase signifies divine judgment and intervention. The "hand of the Lord" is a biblical metaphor for God's power and authority, often used in the Old Testament to describe God's active involvement in human affairs (e.g., Exodus 9:3, 1 Samuel 5:6). In this context, it indicates that God is directly opposing Elymas the sorcerer, who is attempting to hinder the spread of the Gospel. This act of judgment serves as a warning against opposing God's work and highlights the authority of the apostles as God's representatives.

and for a time you will be blind
The temporary nature of Elymas's blindness suggests both judgment and mercy. Blindness is a recurring theme in Scripture, often symbolizing spiritual ignorance or rebellion against God (e.g., Isaiah 42:18-20, John 9:39-41). The temporary blindness of Elymas parallels Saul's own experience on the road to Damascus (Acts 9:8-9), where physical blindness led to spiritual insight and transformation. This suggests the possibility of repentance and redemption for Elymas.

and unable to see the light of the sun.”
The inability to see the sun emphasizes the severity of Elymas's condition. In biblical symbolism, light often represents truth, knowledge, and divine revelation (e.g., Psalm 119:105, John 8:12). Elymas's physical blindness mirrors his spiritual blindness, as he is unable to perceive the truth of the Gospel. This phrase underscores the contrast between spiritual darkness and the light of Christ, which the apostles are proclaiming.

Immediately mist and darkness came over him
The immediate fulfillment of the prophecy demonstrates the power and authority of the apostolic message. The "mist and darkness" evoke imagery of confusion and disorientation, reminiscent of the plagues of Egypt (Exodus 10:21-23) and the judgment on Sodom and Gomorrah (Genesis 19:11). This serves as a tangible sign of God's judgment and a confirmation of the apostles' divine commission.

and he groped about, seeking someone to lead him by the hand.
This phrase illustrates Elymas's helplessness and dependence on others, highlighting the consequences of opposing God's work. The imagery of groping in darkness is reminiscent of Deuteronomy 28:29, where it describes the curse of disobedience. It also serves as a metaphor for spiritual blindness and the need for guidance, pointing to the necessity of divine intervention for true understanding and salvation. Elymas's condition contrasts with the spiritual enlightenment offered through faith in Christ, as seen in the transformation of Saul, who was once blind but now sees.

When the proconsul saw what had happened
The proconsul, Sergius Paulus, was a Roman official governing Cyprus. His position indicates a man of significant authority and influence. The event he witnessed was the blinding of Elymas the sorcerer, a demonstration of divine power through Paul. This act served as a sign authenticating the message of the apostles, similar to the miracles performed by Jesus and the apostles in other parts of Acts. The proconsul's role as a Roman leader highlights the spread of the Gospel beyond Jewish communities to Gentile territories, fulfilling the Great Commission (Matthew 28:19).

he believed
Sergius Paulus's belief marks a significant moment in the early church, as it represents the acceptance of the Gospel by a Gentile of high status. This conversion is a testament to the power of the Gospel to transcend cultural and social barriers. It echoes the conversion of Cornelius in Acts 10, another Gentile who embraced the faith, illustrating the inclusivity of the Christian message. The belief of such a prominent figure would have had a considerable impact on the spread of Christianity in the region.

for he was astonished at the teaching about the Lord
The teaching about the Lord refers to the message of Jesus Christ, His death, resurrection, and the salvation offered through Him. The astonishment of Sergius Paulus suggests that the Gospel message was compelling and transformative, challenging the prevailing religious and philosophical beliefs of the time. This teaching would have contrasted sharply with the pagan beliefs and practices common in Roman society. The astonishment also indicates the power of the Holy Spirit working through the apostles, as seen in other instances where the Gospel was preached with boldness and authority (Acts 4:31).

After setting sail from Paphos
Paphos was a city on the southwest coast of Cyprus, known for its worship of the goddess Aphrodite. Paul and his companions had been in Cyprus, where they encountered the proconsul Sergius Paulus and the sorcerer Elymas. The departure from Paphos marks the continuation of their missionary journey, emphasizing the spread of the Gospel beyond Jewish communities to Gentile regions.

Paul and his companions
This phrase highlights the leadership role of Paul in the missionary team, which included Barnabas and John Mark. The shift from "Barnabas and Saul" to "Paul and his companions" indicates Paul's emerging prominence. This team dynamic is crucial for the spread of early Christianity, showcasing the importance of collaboration in ministry.

came to Perga in Pamphylia
Perga was a city in the region of Pamphylia, located in modern-day Turkey. It was a significant city in the Roman province, known for its temple of Artemis. The journey to Perga marks the beginning of Paul's first missionary journey into Asia Minor. This region was a melting pot of cultures, providing a strategic location for the dissemination of the Gospel.

where John left them
John, also known as John Mark, was a relative of Barnabas and initially part of the missionary team. His departure from the group is significant, as it later becomes a point of contention between Paul and Barnabas (Acts 15:37-39). This incident highlights the challenges and human dynamics within early Christian missions.

to return to Jerusalem
John Mark's return to Jerusalem suggests a withdrawal from the mission, possibly due to personal reasons or disagreements. Jerusalem was the center of early Christianity, and his return there may indicate a preference for the familiar or a need to report back to the church. This event foreshadows future reconciliation and the importance of perseverance in ministry.

And from Perga
Perga was an ancient city in Pamphylia, located in modern-day Turkey. It was known for its temple of Artemis and was a significant city in the Roman province. The mention of Perga indicates the missionary journey of Paul and Barnabas as they traveled through Asia Minor. This journey marks the beginning of Paul's first missionary journey, highlighting the spread of the Gospel beyond Jewish territories.

they traveled inland to Pisidian Antioch
Pisidian Antioch was a Roman colony in the region of Phrygia, not to be confused with the more famous Antioch in Syria. It was strategically located on a major Roman road, the Via Sebaste, which facilitated travel and communication. This city was a center of Roman administration and culture, making it a significant location for spreading the Gospel. The journey from Perga to Pisidian Antioch involved traversing difficult terrain, indicating the missionaries' dedication.

where they entered the synagogue
The synagogue was the center of Jewish religious life and a place where the Scriptures were read and discussed. Paul’s strategy often involved starting his ministry in a new city by preaching in the synagogue, as it provided an audience familiar with the Scriptures. This approach allowed him to connect the message of Jesus to the Jewish understanding of the Messiah.

on the Sabbath
The Sabbath, observed from Friday evening to Saturday evening, was a day of rest and worship for the Jewish people. By attending the synagogue on the Sabbath, Paul and Barnabas were able to engage with the Jewish community during their regular time of worship and teaching. This timing was strategic for reaching both Jews and God-fearing Gentiles who attended the synagogue.

and sat down
Sitting down in the synagogue was a customary position for teaching and discussion. It indicates that Paul and Barnabas were prepared to participate in the service, possibly to listen first and then to speak. This posture reflects a respectful approach to the local customs and an openness to dialogue. It also sets the stage for Paul’s subsequent opportunity to share the Gospel message, as recorded later in the chapter.

After the reading from the Law and the Prophets
In the synagogue service, it was customary to read from the Torah (the Law) and the Nevi'im (the Prophets). This practice dates back to the time of Ezra and Nehemiah, emphasizing the importance of Scripture in Jewish worship. The Law refers to the first five books of the Bible, traditionally attributed to Moses, while the Prophets include historical and prophetic books. This reading set the stage for teaching and exhortation, as seen in Luke 4:16-21 when Jesus reads from Isaiah in the synagogue.

the synagogue leaders sent word to them
The synagogue leaders, or rulers, were responsible for the order of service and maintaining the synagogue. They were respected figures within the Jewish community. In this context, they recognized Paul and Barnabas as visiting teachers, possibly due to their attire or reputation. This invitation reflects the Jewish custom of allowing visiting teachers to speak, which provided Paul and Barnabas an opportunity to share the gospel.

Brothers, if you have a word of encouragement for the people, please speak.
The term "Brothers" indicates a sense of kinship and respect, acknowledging Paul and Barnabas as fellow Jews. A "word of encouragement" was a common request for teaching or exhortation, often based on the Scripture reading. This phrase shows the openness of the synagogue leaders to hear new interpretations or teachings, which Paul uses to introduce the message of Jesus Christ. This moment parallels other instances in Acts where Paul uses the synagogue as a platform to preach, such as in Acts 17:2-3.

Paul stood up
In the synagogue setting, it was customary for a speaker to stand when addressing the congregation, signifying authority and readiness to deliver a message. This act of standing is consistent with Jewish teaching practices and indicates Paul's role as a teacher and leader.

motioned with his hand
This gesture was a common way to gain attention and signal the beginning of a speech. It reflects Paul's intent to engage his audience and ensure they are focused on his message. Such gestures were typical in Greco-Roman rhetoric, which Paul, as a Roman citizen, would have been familiar with.

and began to speak
Paul's speaking here is significant as it marks the beginning of his first recorded sermon in Acts. This moment is pivotal in the spread of the Gospel to both Jews and Gentiles, highlighting the transition of the message from a primarily Jewish audience to a broader one.

“Men of Israel and you Gentiles who fear God
Paul addresses two groups: Jews ("Men of Israel") and God-fearing Gentiles. The latter were non-Jews who respected the God of Israel and often attended synagogue services. This dual address underscores the inclusive nature of the Gospel, aligning with the prophecy of Isaiah 49:6, which speaks of being a light to the Gentiles.

listen to me!
This call to attention emphasizes the importance of the message Paul is about to deliver. It echoes the prophetic tradition where speakers often called their audience to listen, as seen in passages like Isaiah 1:2. Paul is about to recount Israel's history and connect it to the fulfillment of God's promises through Jesus Christ, urging his audience to recognize the significance of these events.

The God of the people of Israel
This phrase emphasizes the covenant relationship between God and Israel, highlighting God's role as the divine protector and guide of the nation. It reflects the monotheistic belief central to Jewish identity and underscores the continuity of God's promises from the patriarchs to the present. This is rooted in the Abrahamic covenant (Genesis 12:1-3), where God promises to make Abraham's descendants a great nation.

chose our fathers
The term "chose" indicates divine election, a theme prevalent throughout the Old Testament. This choice began with the patriarchs—Abraham, Isaac, and Jacob—whom God selected to establish His covenant people. This election is not based on merit but on God's sovereign will (Deuteronomy 7:6-8). It sets the stage for Israel's unique role in salvation history.

He made them into a great people during their stay in Egypt
This refers to the period of Israelite growth in Egypt, as described in Exodus 1:7, where the Israelites multiplied greatly. Despite their eventual enslavement, God's promise to Abraham about his descendants becoming numerous (Genesis 15:13-14) was fulfilled. This growth in a foreign land underscores God's providence and faithfulness.

and with an uplifted arm
The "uplifted arm" symbolizes God's power and might in delivering Israel from bondage. It is a metaphor for divine intervention and strength, often used in the context of the Exodus (Exodus 6:6). This imagery conveys God's active role in history, demonstrating His ability to save and protect His people.

He led them out of that land
This phrase refers to the Exodus, a foundational event in Israel's history where God liberated the Israelites from Egyptian slavery. It is a pivotal moment that defines Israel's identity as God's chosen people and is celebrated annually in the Passover. The Exodus is also a type of Christ's redemptive work, as Jesus leads believers out of the bondage of sin (1 Corinthians 5:7).

He endured their conduct
This phrase highlights God's patience and long-suffering nature. The Israelites frequently complained and rebelled against God during their journey from Egypt to the Promised Land. Despite their disobedience, God continued to guide and provide for them. This endurance is a testament to His covenant faithfulness, as seen in Exodus 34:6, where God is described as "compassionate and gracious, slow to anger, abounding in love and faithfulness."

for about forty years
The forty-year period is significant in biblical numerology, often symbolizing a time of testing, trial, and preparation. This duration corresponds to the time the Israelites spent wandering in the wilderness due to their lack of faith and disobedience, as recorded in Numbers 14:33-34. The number forty is also seen in other biblical contexts, such as the forty days and nights of rain during the flood (Genesis 7:12) and Jesus' forty days of fasting in the wilderness (Matthew 4:2), indicating a period of divine testing and preparation.

in the wilderness
The wilderness, or desert, was a harsh and barren environment, symbolizing both physical and spiritual challenges. It served as a place of purification and dependence on God, where the Israelites learned to rely on His provision, such as manna and water from the rock (Exodus 16:4, 17:6). The wilderness journey is a type of the Christian life, representing the believer's journey through trials and reliance on God's guidance. It also foreshadows Jesus' own time in the wilderness, where He was tempted by Satan but remained obedient to God (Matthew 4:1-11).

And having vanquished seven nations in Canaan
This phrase refers to the conquest of Canaan by the Israelites under the leadership of Joshua, as recorded in the Old Testament, particularly in the book of Joshua. The "seven nations" mentioned are the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (Deuteronomy 7:1). These nations were known for their idolatry and moral corruption, which is why God commanded their destruction (Deuteronomy 9:4-5). The conquest of these nations fulfilled God's promise to Abraham that his descendants would inherit the land (Genesis 15:18-21). This event is a type of Christ's ultimate victory over sin and death, as He conquers the spiritual enemies of His people.

He gave their land to His people as an inheritance
The land of Canaan was given to the Israelites as an inheritance, signifying God's faithfulness to His covenant promises. This inheritance was not earned by the Israelites' own strength or righteousness but was a gift from God (Deuteronomy 9:5-6). The distribution of the land among the tribes of Israel is detailed in the book of Joshua (Joshua 13-21). This inheritance is a foreshadowing of the spiritual inheritance believers receive through Christ, as mentioned in the New Testament (Ephesians 1:11, Colossians 1:12). The concept of inheritance also points to the eternal inheritance promised to believers, which is imperishable and kept in heaven (1 Peter 1:4).

All this took about 450 years.
This phrase refers to the period from the time of the patriarchs, through the Exodus, and into the conquest of Canaan. The 450 years likely includes the time of Israel's sojourn in Egypt, the wilderness wanderings, and the conquest of the Promised Land. This timeline aligns with the broader narrative of Israel's history as recounted in the Old Testament, particularly in the books of Genesis through Joshua. The number 450 is significant as it underscores God's long-term faithfulness and patience with His people, despite their repeated disobedience. This period is marked by God's covenantal promises to Abraham, Isaac, and Jacob, and His deliverance of Israel from slavery in Egypt, which is a type of Christ's deliverance of believers from sin.

After this, God gave them judges
The era of the judges was a time when Israel was ruled by leaders raised up by God to deliver them from oppression and lead them back to faithfulness. This period is detailed in the Book of Judges, which describes a cyclical pattern of sin, oppression, repentance, and deliverance. The judges were not kings but were charismatic leaders who acted as military deliverers and spiritual leaders. This time highlights the need for righteous leadership and foreshadows the coming of a perfect judge and king in Jesus Christ. The judges served as types of Christ, each delivering Israel in a manner that pointed to the ultimate deliverance through Jesus.

until the time of Samuel the prophet.
Samuel marks the transition from the period of the judges to the establishment of the monarchy in Israel. He was the last judge and the first prophet in a new era, anointing the first two kings of Israel, Saul and David. Samuel's role as a prophet was crucial in guiding Israel through this transition, emphasizing the importance of obedience to God over the desire for a human king. His life and ministry are recorded in the books of 1 and 2 Samuel. Samuel's prophetic ministry points to Jesus Christ, who is the ultimate Prophet, Priest, and King. Samuel's anointing of David also foreshadows the coming of the Messiah, who would be a descendant of David and fulfill God's promises to establish an everlasting kingdom.

Then the people asked for a king
The Israelites' request for a king is recorded in 1 Samuel 8:5-7. This request marked a significant shift from the theocratic rule under judges to a monarchy. The people's desire for a king was influenced by their desire to be like other nations (1 Samuel 8:20), which was contrary to God's intention for Israel to be distinct and set apart (Exodus 19:5-6). This request was seen as a rejection of God's direct rule over them.

and God gave them Saul son of Kish
Saul was chosen by God despite the people's misguided motives. His selection is detailed in 1 Samuel 9-10. Saul was from the tribe of Benjamin, which was the smallest tribe (1 Samuel 9:21), highlighting God's sovereignty in choosing leaders. Saul's anointing by Samuel (1 Samuel 10:1) signified God's approval, even though it was a concession to the people's demands.

from the tribe of Benjamin
The tribe of Benjamin had a tumultuous history, including near extinction due to civil war (Judges 20-21). Saul's selection from this tribe demonstrates God's ability to bring leadership from unexpected places. Benjamin's location, between the northern and southern tribes, also had strategic significance for uniting the kingdom.

who ruled forty years
Saul's reign is traditionally understood to have lasted forty years, though the exact duration is debated due to textual variations (1 Samuel 13:1). The number forty often symbolizes a period of testing or judgment in the Bible, as seen in the forty years of Israel's wilderness wandering (Numbers 14:33-34) and Jesus' forty days of fasting (Matthew 4:2). Saul's reign was marked by initial success but ultimately ended in failure due to disobedience to God (1 Samuel 15:26-28).

After removing Saul
This phrase refers to God's rejection of Saul as king over Israel due to his disobedience and failure to follow God's commands (1 Samuel 15:26-28). Saul's removal signifies a divine intervention in the leadership of Israel, emphasizing God's sovereignty in appointing and deposing kings. This act underscores the importance of obedience to God’s will, a recurring theme in the Old Testament.

He raised up David as their king
David's anointing as king is a pivotal moment in Israel's history, marking the transition from Saul's failed monarchy to a dynasty that would be characterized by a heart aligned with God. David was chosen by God and anointed by the prophet Samuel (1 Samuel 16:1-13). This choice highlights God's preference for inner character over outward appearance, as David was initially overlooked by his own family.

and testified about him
God's testimony about David is significant, as it reflects divine approval and endorsement. This divine testimony is recorded in 1 Samuel 13:14 and 16:7, where God emphasizes David's heart and character. It serves as a reminder that God sees beyond human limitations and recognizes the potential for faithfulness and leadership.

‘I have found David son of Jesse
David's identification as the son of Jesse roots him in the tribe of Judah, fulfilling Jacob's prophecy that the scepter would not depart from Judah (Genesis 49:10). This lineage is crucial for the messianic prophecies, as Jesus Christ is later identified as a descendant of David (Matthew 1:1). David's humble beginnings as a shepherd boy contrast with his future role as king, illustrating God's ability to elevate the lowly.

a man after My own heart
This phrase is central to understanding David's unique relationship with God. It indicates a deep alignment with God's values and desires, despite David's human flaws and failures. David's psalms and his repentance after sinning (e.g., Psalm 51) exemplify his sincere devotion and pursuit of God's heart. This characteristic sets David apart and foreshadows the perfect obedience of Jesus Christ.

he will carry out My will in its entirety
David's commitment to fulfilling God's will is seen throughout his reign, as he sought to establish a kingdom that honored God. His desire to build a temple (2 Samuel 7:1-17) and his efforts to unite the tribes of Israel under God's covenant reflect this dedication. David's life, though imperfect, points to the ultimate fulfillment of God's will through Jesus Christ, who perfectly accomplished the Father's will (John 6:38).

From the descendants of this man
This phrase refers to King David, a central figure in Jewish history and a man after God's own heart. David's lineage is significant because it fulfills the Old Testament prophecies concerning the Messiah's descent from David's line (2 Samuel 7:12-16, Isaiah 11:1). The genealogies in Matthew 1 and Luke 3 trace Jesus' ancestry back to David, underscoring the fulfillment of these prophecies.

God has brought to Israel
This highlights God's active role in salvation history. The phrase emphasizes God's faithfulness to His covenant with Israel, despite their repeated disobedience. It also reflects the fulfillment of God's promises to the patriarchs and the nation of Israel. The coming of Jesus is seen as the culmination of God's redemptive plan, which was always intended to begin with Israel and extend to all nations (Genesis 12:3).

the Savior Jesus
The title "Savior" is significant, as it denotes Jesus' role in delivering humanity from sin and death. In the cultural context of the Roman Empire, where emperors were often hailed as saviors, this title for Jesus underscores His divine mission and authority. The name "Jesus" itself means "Yahweh saves," directly linking His identity to His purpose. This aligns with the angel's message to Joseph in Matthew 1:21, where Jesus is identified as the one who will save His people from their sins.

as He promised
This phrase underscores the reliability and faithfulness of God in fulfilling His promises. The promise of a Savior is rooted in numerous Old Testament prophecies, such as Isaiah 7:14, Isaiah 9:6-7, and Micah 5:2. These prophecies were given centuries before Jesus' birth, demonstrating God's sovereign plan and the continuity of His redemptive work throughout history. The fulfillment of these promises in Jesus Christ is a testament to God's unchanging nature and His commitment to His word.

Before the arrival of Jesus
This phrase sets the chronological context for the ministry of John the Baptist. It indicates a preparatory period before Jesus began His public ministry. The Old Testament prophesied a forerunner to the Messiah, as seen in Isaiah 40:3 and Malachi 3:1, which John the Baptist fulfilled. This period was marked by anticipation and expectation among the Jewish people for the coming Messiah.

John preached
John the Baptist's role as a preacher was significant in preparing the way for Jesus. His preaching was characterized by a call to repentance and a return to God. John is often seen as the last of the Old Testament prophets, bridging the gap between the Old and New Testaments. His message was direct and uncompromising, calling people to turn from their sins and prepare for the coming kingdom of God.

a baptism of repentance
John's baptism was symbolic of a person's repentance and desire to be cleansed from sin. Unlike the later Christian baptism, which signifies identification with the death and resurrection of Jesus, John's baptism was a public declaration of a changed heart and readiness to receive the Messiah. This act of repentance was crucial for the Jewish people, as it prepared them spiritually for the new covenant that Jesus would establish.

to all the people of Israel
John's ministry was directed specifically to the Jewish nation, emphasizing the fulfillment of God's promises to Israel. His call to repentance was inclusive, reaching out to all strata of Jewish society, from religious leaders to common people. This universal call within Israel highlights the national significance of repentance and the preparation for the Messiah, who would come first to the Jews and then to the Gentiles, as seen in Romans 1:16.

As John was completing his course
This phrase refers to John the Baptist's ministry, which was a divinely appointed mission to prepare the way for Jesus Christ. John's "course" signifies his life's work and purpose, which was prophesied in Isaiah 40:3 and Malachi 3:1. His ministry involved calling people to repentance and baptizing them as a sign of their commitment to God. The completion of his course indicates that John's role was temporary and preparatory, leading to the arrival of Jesus.

he said, ‘Who do you suppose I am?
John the Baptist often faced questions about his identity, as many wondered if he was the Messiah, Elijah, or another prophet (John 1:19-21). This question highlights the confusion and expectations of the Jewish people regarding the coming of the Messiah. John's rhetorical question serves to clarify his role and to redirect attention away from himself to the One he was announcing.

I am not that One.
John emphatically denies being the Messiah, reinforcing his role as a forerunner. This statement reflects his humility and understanding of his position in God's plan. It also aligns with his earlier declarations in John 1:20 and Luke 3:16, where he consistently points to someone greater than himself.

But there is One coming after me
This phrase points to the imminent arrival of Jesus Christ, whom John was sent to herald. The "One coming after" signifies the fulfillment of Old Testament prophecies concerning the Messiah. John's announcement prepares the people for the transition from his ministry to that of Jesus, who would bring the new covenant.

whose sandals I am not worthy to untie.’
In the cultural context of the time, untying sandals was a task reserved for the lowest servants. By stating he is not worthy to perform even this humble task for Jesus, John emphasizes the supreme authority and holiness of Christ. This expression of humility underscores the greatness of Jesus and John's recognition of his own subordinate role. It echoes the sentiment found in Matthew 3:11 and Mark 1:7, where John acknowledges the superiority of Jesus' ministry and mission.

Brothers, children of Abraham,
This phrase addresses the Jewish audience, emphasizing their shared heritage as descendants of Abraham. It highlights the covenant relationship God established with Abraham, which is foundational to Jewish identity (Genesis 12:1-3). The term "brothers" signifies a familial bond, underscoring the unity among the Jewish people.

and you Gentiles who fear God,
This refers to the God-fearing Gentiles, non-Jews who worshiped the God of Israel and adhered to certain Jewish practices without full conversion. This inclusion reflects the early church's mission to reach both Jews and Gentiles, as seen in the Great Commission (Matthew 28:19-20). It also fulfills the prophecy of Isaiah 49:6, where the Messiah is a light to the Gentiles.

it is to us that this message of salvation has been sent.
The "message of salvation" refers to the gospel of Jesus Christ, which offers redemption and reconciliation with God. This message was first delivered to the Jews, as seen in Romans 1:16, but is also extended to the Gentiles, fulfilling God's promise to bless all nations through Abraham's seed (Genesis 22:18). The phrase "has been sent" indicates divine initiative and purpose, aligning with God's redemptive plan throughout history.

The people of Jerusalem and their rulers
This phrase refers to the Jewish inhabitants and their leaders in Jerusalem during the time of Jesus. Jerusalem was the religious and political center of Jewish life, housing the Temple, which was the focal point of worship. The rulers included the Sanhedrin, a council of chief priests, scribes, and elders who held significant authority. This group was responsible for maintaining religious order and interpreting the Law of Moses.

did not recognize Jesus
Despite the prophecies and signs, the people and their leaders failed to see Jesus as the Messiah. This lack of recognition is a recurring theme in the Gospels, where Jesus is often misunderstood or rejected by those He came to save. This blindness is both spiritual and prophetic, as foretold in Isaiah 53:3, which describes the Messiah as "despised and rejected by men."

yet in condemning Him
The condemnation of Jesus by the Jewish leaders led to His crucifixion, a pivotal event in Christian theology. This act of condemnation was not just a legal judgment but a fulfillment of divine purpose. The leaders' decision to hand Jesus over to the Romans for execution was influenced by political and religious motives, including fear of losing their authority and misunderstanding of Jesus' mission.

they fulfilled the words of the prophets
This phrase highlights the fulfillment of Old Testament prophecies concerning the Messiah's suffering and rejection. Scriptures such as Psalm 22 and Isaiah 53 detail the suffering servant, and these were realized in Jesus' passion and death. The fulfillment of prophecy serves as a testament to the divine orchestration of salvation history.

that are read every Sabbath
The Jewish practice of reading the Torah and the Prophets in synagogues every Sabbath meant that the people were regularly exposed to the very scriptures that foretold the coming of the Messiah. Despite this, they failed to connect these prophecies with Jesus. This regular reading underscores the irony and tragedy of their lack of recognition, as the truth was proclaimed to them weekly.

And though they found no ground for a death sentence
This phrase highlights the innocence of Jesus Christ, as recognized even by His accusers. The Jewish leaders, despite their intense scrutiny, could not find any legitimate reason under Jewish law to sentence Jesus to death. This echoes the fulfillment of Old Testament prophecies, such as Isaiah 53:9, which speaks of the suffering servant who had "done no violence, nor was any deceit in his mouth." The legal proceedings against Jesus were marked by false accusations and a lack of evidence, underscoring His role as the sinless Lamb of God, a theme central to the New Testament.

they asked Pilate
The Jewish leaders, lacking the authority to carry out a death sentence under Roman rule, turned to Pontius Pilate, the Roman governor. This action reflects the political and social dynamics of the time, where the Jewish authorities had to navigate Roman governance to achieve their aims. Pilate's involvement is significant, as it fulfills Jesus' prophecy about being delivered to the Gentiles (Matthew 20:19). Pilate's role also highlights the tension between Roman law and Jewish customs, as well as the broader theme of Jesus' rejection by His own people and the involvement of the Gentiles in His crucifixion.

to have Him executed
The request for execution, specifically crucifixion, was a Roman method of capital punishment reserved for the most serious offenders and non-citizens. This form of death was prophesied in passages like Psalm 22, which describes the suffering of the Messiah in terms that align with crucifixion. Theologically, Jesus' execution is central to the Christian understanding of atonement, as His death is seen as the ultimate sacrifice for sin, fulfilling the sacrificial system of the Old Testament. The crucifixion also serves as a type of the Passover lamb, whose blood was shed for the deliverance of God's people.

When they had carried out all that was written about Him
This phrase emphasizes the fulfillment of Old Testament prophecies concerning the Messiah. Scriptures such as Isaiah 53 and Psalm 22 detail the suffering and death of the Messiah, which Jesus fulfilled through His crucifixion. The phrase underscores the divine plan and foreknowledge of God, as the events of Jesus' life and death were not random but preordained. This fulfillment of prophecy serves as a testament to the reliability and divine inspiration of Scripture.

they took Him down from the tree
The "tree" refers to the cross, a Roman instrument of execution. In Jewish law, being hung on a tree was associated with being cursed by God (Deuteronomy 21:22-23). This connection highlights the theological significance of Jesus bearing the curse of sin on behalf of humanity. The act of taking Jesus down from the cross was performed by Joseph of Arimathea and Nicodemus, as recorded in the Gospels, showing the care and respect given to Jesus' body despite His execution as a criminal.

and laid Him in a tomb
Jesus was laid in a new tomb, which belonged to Joseph of Arimathea, fulfilling the prophecy in Isaiah 53:9 that the Messiah would be with the rich in His death. The burial in a tomb rather than a common grave for criminals signifies the honor and dignity afforded to Jesus even in death. The tomb's location, near the site of crucifixion, is consistent with archaeological findings of first-century Jewish burial practices. This burial set the stage for the resurrection, a cornerstone of Christian faith, affirming Jesus' victory over death and His divine nature.

But God
This phrase emphasizes divine intervention and sovereignty. Throughout Scripture, the phrase "But God" often introduces a turning point where God intervenes in human history, demonstrating His power and purpose. In Genesis 50:20, Joseph tells his brothers, "You intended to harm me, but God intended it for good." This highlights God's ability to bring about His will despite human actions. In the context of Acts 13:30, it underscores that the resurrection of Jesus was an act of God, not of human effort or understanding.

raised Him
The resurrection is central to Christian faith, affirming Jesus' victory over death and His divine nature. The Greek word for "raised" (ἐγείρω, egeirō) is used frequently in the New Testament to describe resurrection, indicating a physical rising from the dead. This act fulfills Old Testament prophecies such as Psalm 16:10, which speaks of God not allowing His Holy One to see decay. The resurrection is also a type of the future resurrection of believers, as Paul explains in 1 Corinthians 15:20-22, where Christ is described as the "firstfruits" of those who have fallen asleep.

from the dead
This phrase confirms the physical reality of Jesus' resurrection, distinguishing it from spiritual or metaphorical interpretations. The resurrection from the dead is a cornerstone of apostolic preaching, as seen in Acts 2:24, where Peter declares that God raised Jesus, freeing Him from the agony of death. The historical context of first-century Judaism included various beliefs about the afterlife, but the resurrection of Jesus was a unique event that challenged both Jewish and Greco-Roman understandings of life after death. It also serves as a fulfillment of Jesus' own predictions about His death and resurrection, as recorded in passages like Matthew 16:21.

and for many days He was seen
This phrase refers to the post-resurrection appearances of Jesus Christ. After His resurrection, Jesus appeared to His disciples and others over a period of 40 days (Acts 1:3). These appearances served to confirm His resurrection and to provide further teaching and instruction to His followers. The number 40 is significant in the Bible, often associated with periods of testing, trial, and preparation (e.g., the 40 days of rain during the flood, Israel's 40 years in the wilderness, and Jesus' 40 days of fasting).

by those who had accompanied Him from Galilee to Jerusalem.
This group primarily includes the apostles and other close followers of Jesus who had been with Him throughout His ministry. Galilee was the region where Jesus began His public ministry, and many of His disciples were called from there. The journey from Galilee to Jerusalem is significant as it represents the path of Jesus' ministry leading to His crucifixion and resurrection. This journey also fulfills the prophecy of the suffering servant who would be rejected and killed in Jerusalem (Isaiah 53).

They are now His witnesses
The term "witnesses" is crucial in the context of the early church. The apostles and other followers were eyewitnesses to Jesus' life, death, and resurrection, which gave them authority to testify about Him. This role of being a witness is emphasized in Acts 1:8, where Jesus commissions His disciples to be His witnesses "in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." The Greek word for witness, "martys," is also the root for the word "martyr," indicating the seriousness and potential cost of this testimony.

to our people.
This phrase indicates the initial focus of the apostles' witness: the Jewish people. The early Christian message was first proclaimed to the Jews, as they were the people of the covenant and the recipients of the promises of God (Romans 1:16). This aligns with the pattern seen throughout Acts, where the apostles often began their preaching in synagogues. However, the message was not limited to the Jews, as the gospel was intended for all nations, fulfilling the promise to Abraham that all peoples on earth would be blessed through his offspring (Genesis 12:3).

And now we proclaim to you the good news:
This phrase marks a pivotal moment in the narrative of Acts, where the message of salvation through Jesus Christ is being actively shared. The "good news" refers to the Gospel, the central message of Christianity that Jesus Christ died for sins, was buried, and rose again. This proclamation is a fulfillment of the Great Commission (Matthew 28:19-20) and reflects the early church's mission to spread the Gospel beyond Jewish communities to Gentiles, as seen in Paul's missionary journeys.

What God promised our fathers:
This phrase connects the Gospel message to the promises made by God to the patriarchs of Israel, such as Abraham, Isaac, and Jacob. These promises include the covenantal blessings and the coming of a Messiah, as foretold in the Hebrew Scriptures (Genesis 12:3, 22:18). The fulfillment of these promises is a recurring theme in the New Testament, emphasizing continuity between the Old and New Covenants. The reference to "our fathers" highlights the Jewish heritage of the early Christian message and underscores the faithfulness of God in keeping His promises, as seen in the fulfillment of prophecies like Isaiah 53 and Psalm 16:10.

He has fulfilled for us, their children, by raising up Jesus.
This phrase highlights the fulfillment of God's promises to the ancestors of Israel, specifically the patriarchs, through the resurrection of Jesus Christ. The "us" refers to the Jewish people and, by extension, all believers who are considered spiritual descendants. The resurrection is central to Christian faith, signifying Jesus' victory over death and His divine sonship. This fulfillment is a continuation of God's covenantal faithfulness, as seen in the promises made to Abraham, Isaac, and Jacob. The resurrection is also a pivotal event that confirms Jesus as the Messiah, the anointed one prophesied in the Hebrew Scriptures.

As it is written in the second Psalm:
The reference to the second Psalm indicates the use of the Old Testament to validate New Testament events. Psalms were often used in the early church to demonstrate how Jesus fulfilled messianic prophecies. The second Psalm is a royal psalm, traditionally understood as referring to the Davidic king, but in the New Testament context, it is applied to Jesus, the ultimate fulfillment of the Davidic line. This use of the Psalms underscores the continuity between the Old and New Testaments and the belief that Jesus is the promised King.

‘You are My Son; today I have become Your Father.’
This phrase is a direct quotation from Psalm 2:7, which is interpreted as a messianic prophecy. In its original context, it was likely used during the coronation of a king in Israel, symbolizing the king's special relationship with God. In the New Testament, this is applied to Jesus, affirming His divine sonship and His unique relationship with God the Father. The "today" signifies a specific moment of divine declaration, often understood as the resurrection, where Jesus is publicly affirmed as the Son of God with power. This declaration is echoed in other New Testament passages, such as Romans 1:4, which speaks of Jesus being declared the Son of God through the resurrection. This phrase encapsulates the theological truth of Jesus' identity and mission, central to Christian belief.

In fact, God raised Him from the dead
This phrase emphasizes the central Christian doctrine of the resurrection of Jesus Christ. The resurrection is a pivotal event in Christian theology, affirming Jesus' victory over sin and death. It fulfills Old Testament prophecies, such as Psalm 16:10, which speaks of God's Holy One not seeing decay. The resurrection is also a cornerstone for the apostolic preaching in the Book of Acts, as seen in Peter's sermon in Acts 2:24-32. Historically, the resurrection is attested by multiple witnesses and is foundational for the early church's growth and the spread of Christianity.

never to see decay
This phrase underscores the belief that Jesus' resurrection was not temporary but eternal. Unlike others who were raised from the dead in the Bible, such as Lazarus, Jesus' resurrection was unique because He would never die again. This fulfills the prophecy in Psalm 16:10 and distinguishes Jesus as the eternal Son of God. The concept of not seeing decay also connects to the idea of Jesus as the firstfruits of those who have fallen asleep (1 Corinthians 15:20), indicating that believers will also share in this resurrection life.

As He has said: ‘I will give you the holy and sure blessings promised to David.’
This phrase refers to the Davidic Covenant, which promised an everlasting kingdom through David's lineage (2 Samuel 7:12-16). The "holy and sure blessings" are understood as the fulfillment of God's promises to David, which are ultimately realized in Jesus Christ, the Messiah. Isaiah 55:3 is often cited in connection with this promise, highlighting the eternal nature of God's covenant. Jesus, as a descendant of David, fulfills these promises, establishing an eternal kingdom and offering salvation to all who believe. This connection to David also reinforces Jesus' rightful place as the King of Kings and Lord of Lords, fulfilling the messianic expectations of the Old Testament.

So also, He says in another Psalm:
This phrase indicates a continuation of a scriptural argument, referencing the Old Testament to support a point. The speaker, Paul, is addressing a Jewish audience in the synagogue at Pisidian Antioch, demonstrating the fulfillment of prophecy through Jesus Christ. The "another Psalm" refers to Psalm 16:10, a messianic psalm attributed to David. This method of using scripture to validate claims about Jesus was common in early Christian preaching, as it connected Jesus' life and mission to the Jewish scriptures, which were authoritative for the audience.

‘You will not let Your Holy One see decay.’
This prophecy is a direct quote from Psalm 16:10, which is understood to refer to the resurrection of Jesus Christ. The term "Holy One" is a title that signifies someone set apart by God, and in this context, it is applied to Jesus, affirming His divine nature and mission. The phrase "see decay" refers to physical decomposition after death. In the historical context, David, who wrote the psalm, did experience decay after his death, but Jesus, as the fulfillment of this prophecy, did not, as He was resurrected on the third day. This serves as a powerful testament to Jesus' victory over death and His identity as the Messiah. The resurrection is a cornerstone of Christian faith, confirming Jesus' divine authority and the promise of eternal life for believers.

For when David had served God’s purpose in his own generation
David, the second king of Israel, is often seen as a man after God's own heart. His life and reign were pivotal in establishing the kingdom of Israel and setting the stage for the coming of the Messiah. David's purpose included uniting the tribes of Israel, establishing Jerusalem as the political and spiritual center, and preparing for the construction of the Temple. His generation was marked by significant military victories and the expansion of Israel's territory. David's psalms and his role as a prophet also contributed to the spiritual heritage of Israel. This phrase emphasizes the idea that each person has a divine purpose to fulfill in their lifetime, as David did in his.

he fell asleep
The phrase "fell asleep" is a euphemism for death, commonly used in the New Testament. It reflects the Christian belief in the resurrection, suggesting that death is not the end but a temporary state before being awakened to eternal life. This terminology is consistent with other scriptural references, such as in 1 Thessalonians 4:13-14, where Paul speaks of those who have "fallen asleep" in Christ. It underscores the hope of resurrection and eternal life for believers.

His body was buried with his fathers
David was buried in the City of David, which is part of ancient Jerusalem. This burial with his ancestors signifies the continuation of the covenantal promises made to the patriarchs. It also reflects the cultural practice of family burials, which was common in ancient Israel. The phrase connects David to the lineage of the patriarchs, emphasizing the fulfillment of God's promises through his descendants, ultimately leading to Jesus Christ, the Son of David.

and saw decay
Unlike Jesus, whose body did not see decay, David's body underwent the natural process of decomposition. This distinction is crucial in the context of Acts 13, where Paul is preaching about the resurrection of Jesus. The contrast between David and Jesus highlights the uniqueness of Christ's resurrection, fulfilling the prophecy in Psalm 16:10, which states that God's Holy One would not see decay. This serves to affirm Jesus' divine nature and the power of His resurrection, setting Him apart from all others, including David.

But the One whom God raised from the dead
This phrase refers to Jesus Christ, emphasizing His resurrection as a central tenet of Christian faith. The resurrection is a fulfillment of Old Testament prophecies, such as Psalm 16:10, which speaks of God's Holy One not seeing corruption. The resurrection is also a cornerstone of apostolic preaching, as seen in Acts 2:24 and 1 Corinthians 15:4. It signifies God's power over death and His approval of Jesus' sacrificial work. Historically, the resurrection was a pivotal event that transformed the early disciples from a group in hiding to bold proclaimers of the Gospel.

did not see decay.
This phrase underscores the miraculous nature of Jesus' resurrection. Unlike David, who died and whose body decayed, Jesus' body did not undergo corruption. This distinction is crucial in Peter's sermon in Acts 2:29-31, where he contrasts David's tomb with the empty tomb of Jesus. The absence of decay is a testament to Jesus' divine nature and His victory over death, affirming His identity as the Messiah. It also serves as a promise of eternal life for believers, as Jesus is the "firstfruits" of those who have fallen asleep (1 Corinthians 15:20).

Therefore let it be known to you, brothers
This phrase marks a transition in Paul's speech, emphasizing the importance of the message he is about to deliver. The term "brothers" indicates that Paul is addressing fellow Jews and God-fearing Gentiles in the synagogue of Pisidian Antioch. This setting is significant as it reflects the early Christian mission strategy of reaching out to Jewish communities first. The use of "brothers" also underscores the familial bond and shared heritage between Paul and his audience, which is rooted in the Abrahamic covenant.

that through Jesus
This phrase highlights the centrality of Jesus Christ in the message of salvation. Jesus is presented as the fulfillment of Old Testament prophecies concerning the Messiah. The phrase "through Jesus" indicates that He is the mediator of the new covenant, a role foreshadowed by figures like Moses and David. Jesus' life, death, and resurrection are the means by which God's promises are realized, fulfilling prophecies such as Isaiah 53, which speaks of the suffering servant.

the forgiveness of sins
Forgiveness of sins is a core tenet of the Christian faith, signifying the removal of the barrier between humanity and God. In the Jewish context, forgiveness was traditionally sought through the sacrificial system outlined in the Law of Moses. However, through Jesus, forgiveness is offered once and for all, as He is the ultimate sacrifice. This concept is echoed in Hebrews 10:10-12, which speaks of Jesus' sacrifice as sufficient for all time. The forgiveness offered through Jesus is comprehensive, addressing both individual and communal sin.

is proclaimed to you
The act of proclamation is central to the apostolic mission. The use of "proclaimed" indicates the authoritative announcement of the gospel message. This proclamation is not just informative but transformative, calling for a response from the hearers. The message of forgiveness through Jesus is not limited to the immediate audience but is intended for all people, fulfilling the Great Commission found in Matthew 28:19-20. The proclamation is an invitation to enter into a new relationship with God, characterized by grace and redemption.

Through Him
This phrase refers to Jesus Christ, the central figure of the New Testament. The concept of "through Him" emphasizes the mediatory role of Christ in salvation. In John 14:6, Jesus declares, "I am the way, the truth, and the life. No one comes to the Father except through Me." This underscores the belief that Jesus is the sole pathway to reconciliation with God, fulfilling the messianic prophecies of the Old Testament, such as Isaiah 53, which speaks of the suffering servant who would bear the sins of many.

everyone who believes
The inclusivity of "everyone" highlights the universal offer of salvation, transcending ethnic, cultural, and social barriers. This is a significant theme in the Book of Acts, as the early church expands beyond Jewish communities to include Gentiles. Belief, or faith, is the key requirement for justification, as seen in Romans 10:9-10, which states that if you confess with your mouth and believe in your heart, you will be saved. This reflects the shift from the works-based righteousness of the law to faith-based righteousness.

is justified
Justification is a legal term signifying a declaration of righteousness. In the context of the New Testament, it means being declared righteous before God. Romans 5:1 states, "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ." This concept is central to Pauline theology, emphasizing that justification is a gift of grace through faith, not by works, as further elaborated in Ephesians 2:8-9.

from everything
This phrase indicates the comprehensive nature of the justification offered through Christ. It suggests that all sins, regardless of their nature or severity, can be forgiven. This aligns with 1 John 1:9, which assures believers that if we confess our sins, God is faithful and just to forgive us and cleanse us from all unrighteousness. The totality of forgiveness is a cornerstone of Christian doctrine, offering complete redemption.

from which you could not be justified by the law of Moses
The law of Moses, given in the Old Testament, includes the Ten Commandments and various ceremonial laws. While the law was holy and righteous, as stated in Romans 7:12, it was incapable of providing complete justification because it highlighted human sinfulness and the need for a savior. Galatians 3:24 describes the law as a "tutor" leading us to Christ, that we might be justified by faith. The inability of the law to justify is a recurring theme in Paul's letters, emphasizing the superiority of the new covenant established through Jesus.

Watch out, then,
This phrase serves as a warning and an exhortation to be vigilant. In the context of Acts 13, Paul is addressing the synagogue in Pisidian Antioch. The use of "watch out" indicates the seriousness of the message and the need for attentiveness. It echoes the biblical theme of being alert to spiritual truths and dangers, as seen in passages like Matthew 24:42, where Jesus instructs His followers to "keep watch."

that what was spoken by the prophets
Paul refers to the Old Testament prophets, whose messages were often warnings to the people of Israel about the consequences of disobedience and unbelief. This phrase underscores the continuity between the Old and New Testaments, highlighting that the message of Jesus is a fulfillment of prophetic words. The prophets, such as Isaiah and Jeremiah, frequently warned of judgment for those who turned away from God.

does not happen to you:
This part of the verse is a direct appeal to the audience to heed the warning and avoid the fate that befell those who ignored the prophets. It implies a personal responsibility to respond to God's message. Historically, the Jewish people faced numerous consequences for not heeding prophetic warnings, such as the Babylonian exile. In the New Testament context, this serves as a caution against rejecting the gospel of Jesus Christ, which is seen as the ultimate fulfillment of prophetic revelation.

‘Look, you scoffers, wonder and perish!’
This phrase is a direct quotation from Habakkuk 1:5, where the prophet warns the people of Judah about the impending Babylonian invasion. In Acts 13:41, Paul uses this Old Testament reference to address the Jewish audience in the synagogue at Pisidian Antioch. The term "scoffers" refers to those who mock or dismiss God's message. Historically, scoffers were often those who rejected the prophets' warnings, leading to their downfall. The call to "wonder and perish" serves as a stark warning that disbelief in God's works leads to destruction. This reflects a common biblical theme where disbelief and rejection of God's message result in judgment, as seen in the stories of Noah's flood and Sodom and Gomorrah.

‘For I am doing a work in your days’
This phrase emphasizes the immediacy and relevance of God's actions. In Habakkuk's time, it referred to the surprising and swift rise of the Babylonians as a tool of judgment. In the context of Acts, Paul is highlighting the work of God through Jesus Christ and the spread of the Gospel. The "work" in their days is the fulfillment of messianic prophecies and the establishment of the New Covenant. This aligns with the broader biblical narrative where God acts within history to fulfill His purposes, as seen in the Exodus and the return from Babylonian exile.

‘that you would never believe’
This phrase underscores the unexpected nature of God's work. In Habakkuk's context, the idea that God would use a pagan nation like Babylon to execute judgment was unthinkable to the Israelites. Similarly, in Acts, the notion that salvation would come through a crucified Messiah and extend to the Gentiles was difficult for many Jews to accept. This disbelief is echoed in Isaiah 53:1, where the suffering servant is described in terms that were hard for the people to comprehend. The theme of God's ways being higher than human understanding is prevalent throughout Scripture, as seen in passages like Isaiah 55:8-9.

‘even if someone told you.’”
This phrase highlights the stubbornness and hardness of heart that can prevent people from accepting divine truth, even when clearly presented. In the biblical narrative, prophets often faced rejection despite their clear messages, as seen with Jeremiah and Ezekiel. In the New Testament, Jesus Himself was rejected by many despite His teachings and miracles. This reflects a broader spiritual principle that faith is required to truly understand and accept God's work. The phrase also serves as a reminder of the importance of humility and openness to God's revelation, as emphasized in Proverbs 3:5-6.

As Paul and Barnabas were leaving the synagogue
Paul and Barnabas, key figures in the early Christian church, were on their first missionary journey. The synagogue was a central place of worship and community for Jews, and it was customary for visiting teachers to speak. This setting highlights the Jewish roots of Christianity and the initial focus on reaching the Jewish population with the Gospel. The synagogue served as a strategic location for spreading the message of Jesus, as it gathered those familiar with the Scriptures.

the people urged them
The response of the people indicates a strong interest and openness to the message Paul and Barnabas shared. This eagerness reflects the spiritual hunger and anticipation among the Jewish and God-fearing Gentile audience. It also suggests that the message resonated with their understanding of the Scriptures and the hope of the Messiah.

to continue this message
The message referred to is the Gospel of Jesus Christ, which Paul and Barnabas were proclaiming. This message included the fulfillment of Old Testament prophecies, the life, death, and resurrection of Jesus, and the offer of salvation to all who believe. The request to continue indicates that the message was both compelling and challenging, prompting further exploration and discussion.

on the next Sabbath
The Sabbath, observed from Friday evening to Saturday evening, was a day of rest and worship for the Jewish people. The request to hear more on the next Sabbath shows the structured nature of Jewish worship and the importance of the Sabbath as a time for teaching and learning. It also underscores the continuity between the Jewish faith and the emerging Christian faith, as the early church initially met on the Sabbath before transitioning to Sunday worship in honor of the resurrection of Jesus.

After the synagogue was dismissed
In the first-century Jewish context, the synagogue was a central place for worship, teaching, and community gatherings. The dismissal indicates the conclusion of the Sabbath service, a time when the Law and the Prophets were read and expounded upon. This setting provided an opportunity for Paul and Barnabas to engage with those who were already familiar with the Scriptures.

many of the Jews and devout converts to Judaism
This phrase highlights the diverse audience present in the synagogue. "Jews" refers to ethnic Jews, while "devout converts to Judaism" (often called "God-fearers") were Gentiles who worshiped the God of Israel and followed certain Jewish practices without fully converting. This group was significant in the early spread of Christianity, as they were already monotheistic and familiar with Jewish teachings.

followed Paul and Barnabas
The act of following indicates a desire to learn more and engage further with the teachings of Paul and Barnabas. This reflects the impact of their message and the authority with which they spoke. Paul, formerly a Pharisee, and Barnabas, known for his encouragement, were compelling figures in the early church.

who spoke to them and urged them
Paul and Barnabas took the opportunity to provide further teaching and encouragement. This personal interaction was crucial for discipleship and nurturing the faith of new believers. Their approach was pastoral, aiming to strengthen and guide those interested in the message of Jesus.

to continue in the grace of God
The concept of "grace" is central to Christian theology, emphasizing God's unmerited favor and the gift of salvation through Jesus Christ. Paul and Barnabas encouraged their listeners to remain steadfast in this grace, highlighting the transformative power of the Gospel. This exhortation aligns with Paul's later teachings in his epistles, where he frequently emphasizes living by grace through faith.

On the following Sabbath
The Sabbath, observed from Friday evening to Saturday evening, was a day of rest and worship for the Jewish people, as commanded in the Ten Commandments (Exodus 20:8-11). In the context of Acts 13, Paul and Barnabas were in Pisidian Antioch, a city in the region of Galatia. The previous Sabbath, they had preached in the synagogue, and their message had sparked significant interest. The mention of the "following Sabbath" indicates a continuation of their ministry and suggests that their message had resonated with both Jews and God-fearing Gentiles, who were also present in synagogues (Acts 13:42-43).

nearly the whole city gathered
This phrase highlights the widespread interest and impact of Paul and Barnabas's message. Pisidian Antioch was a significant Roman colony, and the gathering of nearly the entire city suggests that the message of the Gospel was reaching beyond the Jewish community to the Gentiles. This aligns with the broader theme in Acts of the Gospel spreading to all nations (Acts 1:8). The large gathering also indicates the work of the Holy Spirit in drawing people to hear the message of salvation.

to hear the word of the Lord
The "word of the Lord" refers to the Gospel message that Paul and Barnabas were proclaiming, centered on the life, death, and resurrection of Jesus Christ. This message fulfilled the prophecies of the Old Testament concerning the Messiah (Isaiah 53, Psalm 22). The phrase underscores the authority and divine origin of the message, as it is not merely human words but the revelation of God. The eagerness of the people to hear this word reflects a hunger for truth and spiritual fulfillment, which is a recurring theme in the New Testament (John 6:68, Romans 10:17).

But when the Jews saw the crowds
The Jewish leaders in Pisidian Antioch observed the large gathering that had come to hear Paul and Barnabas. This city was a significant center in the Roman province of Galatia, and the synagogue was a place where Jews and God-fearing Gentiles gathered. The presence of large crowds indicates the growing interest in the message of the Gospel, which was spreading beyond the Jewish community to include Gentiles. This shift was a fulfillment of the Great Commission (Matthew 28:19-20) and the prophecy that the Messiah would be a light to the Gentiles (Isaiah 49:6).

they were filled with jealousy
The Jewish leaders' jealousy was rooted in their fear of losing influence and authority. The rapid spread of Christianity threatened their traditional religious structure and power. This reaction is reminiscent of the jealousy of the religious leaders towards Jesus during His ministry (Mark 15:10). The jealousy here is not just personal but also a resistance to the new covenant that was being established through Christ, which included both Jews and Gentiles (Ephesians 2:14-16).

and they blasphemously contradicted
The term "blasphemously" indicates that their opposition was not just disagreement but a serious offense against God. By contradicting Paul, they were rejecting the message of salvation through Jesus Christ, which is central to the Christian faith. This opposition is similar to the resistance faced by the prophets in the Old Testament, who were often rejected by their own people (Jeremiah 7:25-26).

what Paul was saying
Paul's message centered on the death and resurrection of Jesus Christ, the fulfillment of the Law and the Prophets, and the offer of salvation to all who believe (Acts 13:38-39). His preaching was rooted in the Hebrew Scriptures, showing that Jesus was the promised Messiah. The contradiction by the Jews highlights the tension between the old covenant, based on the Law, and the new covenant, based on grace through faith in Christ (Romans 10:4).

Then Paul and Barnabas answered them boldly:
Paul and Barnabas, key figures in the early church, often faced opposition. Their boldness here reflects the empowerment of the Holy Spirit (Acts 4:31). Boldness was necessary in a context where proclaiming the gospel could lead to persecution. This moment occurs in Pisidian Antioch, a city in modern-day Turkey, where they were addressing a Jewish audience in the synagogue.

It was necessary to speak the word of God to you first:
This statement underscores the priority of the Jewish people in God's redemptive plan, as seen in Romans 1:16. The Jews were the original recipients of God's promises (Romans 9:4-5), and Jesus Himself ministered primarily to them (Matthew 15:24). The necessity reflects a fulfillment of prophecy and a respect for the covenantal relationship between God and Israel.

But since you reject it:
The rejection by the Jewish audience is a recurring theme in Acts (Acts 18:6, 28:25-28). This rejection was prophesied in Isaiah 6:9-10 and is echoed in Jesus' ministry (John 12:37-41). It highlights the hardness of heart that can occur despite clear evidence and fulfillment of prophecy.

and do not consider yourselves worthy of eternal life:
This phrase indicates a self-imposed exclusion from the blessings of the gospel. Eternal life, a central theme in the New Testament, is offered through faith in Christ (John 3:16). The Jewish audience's rejection is not due to a lack of opportunity but a refusal to accept the message of salvation.

we now turn to the Gentiles:
This turning point marks a significant shift in the early church's mission strategy, aligning with Jesus' command in Acts 1:8 to be witnesses "to the ends of the earth." It fulfills Old Testament prophecies about the inclusion of the Gentiles (Isaiah 49:6). Paul's ministry to the Gentiles becomes a major theme in Acts and his epistles, emphasizing the universal scope of the gospel (Ephesians 3:6).

For this is what the Lord has commanded us:
This phrase indicates a divine directive, emphasizing the authority and purpose behind the mission. The context is Paul and Barnabas speaking in Antioch of Pisidia, where they faced opposition from the Jewish community. The use of "commanded" underscores the sense of obligation and divine mission, reflecting the Great Commission given by Jesus in Matthew 28:19-20. It also echoes the prophetic role of God's servants in the Old Testament, who were often given specific commands to fulfill God's purposes.

‘I have made you a light for the Gentiles:
This phrase is a direct reference to Isaiah 49:6, where the Servant of the Lord is described as a light to the nations. In the original context, this referred to Israel's role in bringing knowledge of God to the world. In Acts, Paul applies this to the mission of the Church, indicating that the message of Jesus is for all people, not just the Jews. The imagery of light symbolizes guidance, revelation, and hope, contrasting with the darkness of ignorance and sin. Jesus Himself is described as the "light of the world" in John 8:12, and His followers are called to reflect that light.

to bring salvation to the ends of the earth.’”
This phrase highlights the universal scope of the Gospel. The "ends of the earth" signifies the farthest reaches of the known world, emphasizing the inclusivity of God's salvation plan. Historically, this reflects the expansion of the early Church beyond Jewish boundaries into Gentile territories, fulfilling prophecies like those in Psalm 22:27 and Isaiah 52:10. The concept of salvation here includes deliverance from sin and reconciliation with God, central themes in the New Testament. This mission aligns with the promise to Abraham that all nations would be blessed through his offspring (Genesis 12:3), ultimately fulfilled in Christ.

When the Gentiles heard this
The context of this phrase is Paul's missionary journey in Antioch of Pisidia, where he preached the gospel to both Jews and Gentiles. The Gentiles' hearing of the message signifies the breaking of traditional Jewish boundaries, as the gospel is now being extended to all nations, fulfilling the prophecy of Isaiah 49:6, which speaks of being a light to the Gentiles. This moment marks a significant shift in the early church's mission strategy, emphasizing the inclusivity of the gospel.

they rejoiced
The Gentiles' rejoicing reflects their acceptance and appreciation of the message of salvation. This joy is a common response to the gospel throughout the New Testament, as seen in Acts 8:8 with the Samaritans and in Acts 16:34 with the Philippian jailer. It underscores the transformative power of the gospel and the fulfillment of Jesus' promise of joy to those who believe in Him (John 15:11).

and glorified the word of the Lord
Glorifying the word of the Lord indicates that the Gentiles recognized the divine authority and truth of the message they received. This act of glorification is a form of worship and acknowledgment of God's sovereignty and grace. It parallels the response of the Thessalonians in 1 Thessalonians 2:13, who accepted the word not as human words but as the word of God.

and all who were appointed for eternal life believed
This phrase touches on the theological concept of divine election, suggesting that those who believed were predestined by God for salvation. It aligns with passages like Ephesians 1:4-5, which speak of believers being chosen before the foundation of the world. This concept is central to understanding God's sovereignty in salvation, emphasizing that faith is a gift from God (Ephesians 2:8-9) and that His purposes are fulfilled in those He calls.

And the word of the Lord
This phrase refers to the message of the Gospel, the good news of Jesus Christ's death and resurrection for the salvation of humanity. In the context of Acts, "the word of the Lord" often signifies the teachings and doctrines that the apostles were spreading. The phrase underscores the divine origin of the message, emphasizing that it is not merely human wisdom but a revelation from God. This aligns with passages like 1 Thessalonians 2:13, where Paul commends the Thessalonians for accepting the word of God as it truly is.

spread
The term "spread" indicates the rapid dissemination and acceptance of the Gospel message. This reflects the fulfillment of Jesus' command in Acts 1:8, where He instructed His disciples to be His witnesses "in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." The spread of the Gospel is a recurring theme in Acts, demonstrating the power of the Holy Spirit working through the apostles and early Christians. The Greek word used here, "diapheromai," suggests a thorough and widespread distribution, indicating the effectiveness of the missionary efforts.

throughout that region
The region referred to here is Pisidian Antioch and its surrounding areas, part of the Roman province of Galatia in modern-day Turkey. This area was a significant center for early Christian missionary activity. The spread of the Gospel in this region is significant because it represents the movement of Christianity beyond the Jewish communities and into the Gentile world, fulfilling the prophecy of Isaiah 49:6, which speaks of being a light to the Gentiles. The cultural and historical context of the region, with its mix of Jewish and Gentile populations, provided a fertile ground for the Gospel to take root and grow.

The Jews, however, incited the religious women of prominence and the leading men of the city.
In the context of Acts 13, Paul and Barnabas are in Pisidian Antioch, a city in the region of Galatia. The "Jews" here refers to the Jewish leaders who were opposed to the message of the Gospel that Paul and Barnabas were preaching. This opposition is a recurring theme in Acts, as seen in Acts 9:23 and Acts 14:2. The "religious women of prominence" indicates women who held significant social influence, possibly due to their wealth or connections. In the Greco-Roman world, women could hold considerable sway in religious and civic matters, as seen in other historical accounts. The "leading men of the city" were likely members of the local council or influential citizens. This collaboration between Jewish leaders and Gentile authorities against the apostles mirrors the opposition Jesus faced, as seen in Luke 23:1-2, where Jewish leaders incited Roman authorities against Him.

They stirred up persecution against Paul and Barnabas
The phrase "stirred up persecution" suggests a deliberate and organized effort to oppose Paul and Barnabas. This persecution is not merely social ostracism but likely involved legal and physical threats, as seen in other parts of Acts (Acts 14:5, Acts 16:22-24). The opposition to the Gospel often involved both Jewish and Gentile authorities, reflecting the spiritual battle against the spread of Christianity. This persecution fulfills Jesus' prophecy in John 15:20, where He warned His disciples that they would face persecution for His name's sake. The apostles' experience here is a type of Christ's own suffering and rejection, emphasizing the cost of discipleship.

and drove them out of their district.
The expulsion of Paul and Barnabas from the district signifies a rejection of the Gospel message by the local authorities. This act of driving them out is reminiscent of Jesus' instruction to His disciples in Matthew 10:14, where He advised them to shake the dust off their feet as a testimony against those who do not receive them. The apostles' departure from Pisidian Antioch does not mark a failure but rather a strategic move in the spread of the Gospel, as they continue their missionary journey to other regions. This pattern of rejection and continued mission work is seen throughout Acts, highlighting the resilience and determination of the early church in fulfilling the Great Commission (Matthew 28:19-20).

So they shook the dust off their feet in protest against them
This action of shaking the dust off their feet is a symbolic gesture rooted in Jewish tradition. When Jews returned to Israel from Gentile lands, they would shake the dust from their feet to avoid bringing pagan influences into their homeland. In this context, Paul and Barnabas use the gesture to signify a break from those who rejected their message, treating them as outsiders to the covenant community. This act is a form of protest and a declaration of innocence, indicating that they have fulfilled their duty to preach the gospel, and any rejection is on the hearers. This gesture is also mentioned in the Gospels (Matthew 10:14; Mark 6:11; Luke 9:5) when Jesus instructs His disciples to do the same if a town does not welcome them, emphasizing the seriousness of rejecting the message of the Kingdom.

and went to Iconium
Iconium was a city in the region of Lycaonia, part of the Roman province of Galatia, located in what is now modern-day Turkey. It was a significant city on the Roman road system, making it a strategic location for spreading the gospel. The move to Iconium indicates the apostles' commitment to their mission, undeterred by opposition. Historically, Iconium was a diverse city with a mix of Greek, Roman, and native Phrygian influences, which would have presented both challenges and opportunities for the spread of Christianity. The apostles' journey to Iconium is part of their first missionary journey, as recorded in Acts 13 and 14, highlighting the expansion of the early church beyond Jewish communities to Gentile regions. This movement also fulfills the mandate given by Jesus in Acts 1:8 to be His witnesses "to the ends of the earth."

And the disciples
This phrase refers to the followers of Jesus Christ, specifically those who were part of the early Christian church. In the context of Acts 13, these disciples include Paul and Barnabas, who were on their first missionary journey. The term "disciples" indicates learners or students, emphasizing their role in spreading the teachings of Jesus. Historically, the early church faced persecution, yet they remained steadfast in their mission.

were filled with joy
Despite facing opposition and persecution, the disciples experienced profound joy. This joy is not merely an emotional response but a deep-seated sense of fulfillment and purpose derived from their faith and the presence of God in their lives. This joy is often seen as a fruit of the Spirit (Galatians 5:22) and is a recurring theme in the New Testament, where believers find joy in trials (James 1:2-3) and in the hope of salvation (Romans 15:13).

and with the Holy Spirit
The filling of the Holy Spirit signifies empowerment and guidance for the disciples. In the book of Acts, the Holy Spirit plays a crucial role in the expansion of the early church, providing boldness, wisdom, and miraculous signs. This phrase connects to the promise of Jesus in Acts 1:8, where He assures His followers that they will receive power when the Holy Spirit comes upon them. The presence of the Holy Spirit is a fulfillment of Old Testament prophecies, such as Joel 2:28-29, and is essential for the life and mission of the church.