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Acts 13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And about the time of forty years suffered he their manners in the wilderness.

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

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

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

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

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

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

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

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

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

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

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

But God raised him from the dead:

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

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

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

And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

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

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

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

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

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

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

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

And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

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

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

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

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

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

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

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

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

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

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

What does Acts 13:38 mean?

Explanation

Acts 13:38 speaks of the apostle Paul addressing a group of individuals, where he refers to both Jews and God-fearing Gentile converts as "men and brethren." Paul is essentially declaring the central message of the Christian gospel: that the forgiveness of sins is made possible through Jesus Christ.

He is highlighting that this forgiveness is not something earned through traditional Jewish law or customs but is offered as a free gift through the death and resurrection of Christ.

Thus, the verse is a proclamation of the possibility of redemption and a new beginnings for believers.

Top Rated Acts Books

Historical Context

Acts 13 is set during Paul's first missionary journey along with Barnabas.

At this particular time, they are in Antioch of Pisidia (not to be confused with Syrian Antioch where they were sent from).

Paul is speaking in a synagogue, a customary place of teaching for Jews, and his audience included both Jews and Gentile proselytes.

The early Christian movement was still viewed by many as a Jewish sect.

This was a period of transition, where the early church was beginning to articulate the theological implications of the gospel for both Jews and Gentiles.

Theological Insights

This verse provides key theological insights into the doctrine of justification by faith.

From a Protestant perspective, it underscores the Reformation principle of sola fide, meaning that salvation is through faith alone and not by works.

From a Roman Catholic viewpoint, the verse is harmonized with the Church's understanding of faith working through love, thus including the necessity of faith and the acknowledgment of God's grace for forgiveness.

Eastern Orthodox theology similarly emphasizes the transformative journey of theosis, in which forgiveness is a step towards deification or union with God.

Practical Applications

Acts 13:38 can be practically applied in several ways.

It encourages individuals to seek forgiveness and to embrace grace rather than striving to earn salvation through personal achievements.

For believers, it invites them to live in the freedom that comes from being forgiven, motivating a lifestyle of gratitude and service.

Moreover, it encourages Christians to share the message of forgiveness with others, recognizing that redemption is available to all who believe in Christ.

Cross-References

Ephesians 1:7: "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;"
Romans 3:22-24: "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus:"
1 John 2:12: "I write unto you, little children, because your sins are forgiven you for his name's sake."

Language Study

In the original Greek, the phrase "forgiveness of sins" uses the word "aphesis" for forgiveness, which implies a release or a liberation from a bondage.

The word "hamartia" for sins means missing the mark or a moral failing.

Thus, the phrase suggests a liberation from the failure to meet moral or religious standards.

Cultural and Religious Comparisons

The concept of forgiveness in Acts 13:38 could be compared with various religious and cultural beliefs.

For instance, the practice of atonement for sins is central in Judaism through sacrifices, a concept which Christianity interprets as fulfilled in Christ's sacrificial death.

In some ancient myths, gods would often require arduous tasks or feats from humans to grant favor or forgiveness, a stark contrast to Christianity's message of grace.

Scientific Perspectives

While the forgiveness of sins in Acts 13:38 is a theological concept rather than a scientific one, modern psychology recognizes the benefits of practicing forgiveness.

Studies have shown that forgiveness can lead to improved mental health, reduced stress, and even better physical health.

The verse's emphasis on forgiveness correspondingly aligns with findings that suggest a forgiving attitude can contribute to an individual's overall well-being.

Commentaries

Commentaries on Acts 13:38 highlight the radical shift from the Judaic system of law to the new covenant in Jesus Christ.

John Calvin comments on the free justification offered through Christ, emphasizing faith over works.

Matthew Henry points out the need for the heart to accept this message of forgiveness.

Contemporary scholars, like N.T.

Wright, see this verse as central to Paul's mission to declare that Israel's story has reached its climax in Jesus and that this message is for all people.

Acts 13

Acts 13

What does Acts 13:38 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 13:38 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?