Acts 13:15

KJV

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.

KJV (with Strong's)

And {G1161} after {G3326} the reading {G320} of the law {G3551} and {G2532} the prophets {G4396} the rulers of the synagogue {G752} sent {G649} unto {G4314} them {G846}, saying {G3004}, Ye men {G435} and brethren {G80}, if {G1487} ye have {G2076}{G1722}{G5213} any word {G3056} of exhortation {G3874} for {G4314} the people {G2992}, say on {G3004}.

Complete Jewish Bible

After the reading from the Torah and from the Prophets, the synagogue leaders sent them a message, “Brothers, if any of you has a word of exhortation for the people, speak!”

Berean Standard Bible

After the reading from the Law and the Prophets, the synagogue leaders sent word to them: “Brothers, if you have a word of encouragement for the people, please speak.”

American Standard Version

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

Commentary

### SUMMARY
Acts 13:15 marks a pivotal moment in Paul and Barnabas's first missionary journey, illustrating the customary synagogue practice of inviting learned visitors to deliver a message after the traditional readings of the Law and the Prophets. This verse sets the stage for Paul's inaugural recorded sermon in the book of Acts, highlighting a divinely orchestrated opportunity for the gospel to be proclaimed within a familiar religious setting to both Jews and God-fearing Gentiles.

### CONTEXT
* **Literary Context:** This verse immediately follows Paul and Barnabas's arrival in Pisidian Antioch, a significant city in the Roman province of Galatia, and their entry into the synagogue on the Sabbath, consistent with their established practice ([Acts 13:14](/acts/13-14 "Acts 13:14 - Paul and Barnabas enter the synagogue")). The reading of "the law and the prophets" refers to the standard liturgical practice within Jewish synagogues, where portions of the Torah (Law) and the Nevi'im (Prophets) were read weekly. The invitation extended by the "rulers of the synagogue" to Paul and Barnabas to offer "any word of exhortation" is a direct precursor to Paul's extensive sermon that immediately follows, beginning in [Acts 13:16](/acts/13-16 "Acts 13:16 - Paul's sermon begins in Pisidian Antioch"), demonstrating a seamless narrative progression from synagogue custom to gospel proclamation.

* **Historical & Cultural Context:** Pisidian Antioch was a Roman colony, strategically important and home to a significant Jewish population with a synagogue. The synagogue service structure in the first century typically included prayers, readings from the Law and Prophets, a sermon or exposition, and a benediction. It was a common and well-established custom for synagogue leaders to invite a distinguished visitor, particularly a rabbi or a learned individual, to offer a homily or word of instruction following the scripture readings. This practice fostered intellectual and spiritual exchange, allowing for diverse perspectives and teachings to be heard. Paul and Barnabas, being recognized as Jewish teachers (perhaps by their appearance or reputation), were afforded this courtesy, which was a standard act of hospitality and a key means by which new teachings could be introduced to a congregation.

* **Key Themes:** Acts 13:15 contributes to several overarching themes within the book of Acts and the broader biblical narrative. Firstly, it underscores the theme of **Divine Opportunity**, showcasing how God providentially opens doors for the gospel message to be shared, often through established cultural or religious practices. The synagogue, initially a place of Jewish worship, frequently became a **Launchpad for Christian Mission**, serving as the primary initial venue for Paul's evangelistic efforts across the Roman world, as seen throughout [Acts 13](/acts/13 "Acts 13 - First Missionary Journey"). Secondly, the verse highlights the **Continuity of Scripture**, as Paul's subsequent sermon meticulously builds upon the very Old Testament scriptures that had just been read, demonstrating how Jesus fulfills the prophecies and promises found within the Law and the Prophets ([Acts 13:27-39](/acts/13-27-39 "Acts 13:27-39 - Paul's explanation of Jesus' fulfillment of prophecy")). Finally, it subtly points to the **Openness and Hospitality** prevalent in synagogue communities, which, while not always leading to acceptance of the Christian message, initially provided a platform for its proclamation to both Jews and God-fearing Gentiles.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **reading (Greek, _anágnōsis'_):** This term (G320) specifically refers to "the act of reading," particularly in a public, liturgical context. In the synagogue, it denotes the systematic and communal recitation of sacred texts, emphasizing the importance of public engagement with God's word as a foundational element of worship and instruction.
* **exhortation (Greek, _paráklēsis'_):** The word (G3874) is rich in meaning, encompassing "imploration, hortation, solace." It implies a message that is not merely informative but also comforting, encouraging, and challenging, designed to stir the hearers to action or provide spiritual strengthening. It goes beyond simple teaching to a call for a response.
* **say on (Greek, _légō'_):** This verb (G3004) means "to 'lay' forth" or "relate in words," often implying a systematic or set discourse. When the synagogue rulers say "say on," they are not inviting a brief comment but a substantial address, granting Paul and Barnabas the floor for a full sermon or teaching.

#### Verse Breakdown
* **"And after the reading of the law and the prophets":** This clause establishes the liturgical context. The public reading of the Torah (Law) and the Nevi'im (Prophets) was a central and customary part of the Sabbath synagogue service, providing the scriptural foundation upon which any subsequent teaching or exhortation would be built.
* **"the rulers of the synagogue sent unto them, saying,":** This indicates the formal invitation extended by the governing body of the synagogue. Their action signifies a recognition of Paul and Barnabas as potentially learned or authoritative individuals, and their "sending" implies a formal request for them to speak, rather than an informal suggestion.
* **"Ye men and brethren, if ye have any word of exhortation for the people, say on.":** This is the direct invitation. "Men and brethren" is a polite and respectful form of address, acknowledging their Jewish identity or connection. The phrase "word of exhortation" (Greek: _logos parakleseos_) specifies the type of message desired—one that would encourage, comfort, or challenge the congregation. The concluding "say on" grants them permission to deliver a full discourse.

#### Literary Devices
The verse employs **Cultural Realism** by depicting an accurate and detailed aspect of first-century Jewish synagogue life, lending authenticity to the narrative. The invitation itself serves as a crucial **Narrative Catalyst**, propelling the story forward and providing the immediate context for Paul's first major recorded sermon in Acts. There is also an element of **Divine Providence** at play, subtly implied as this customary invitation becomes an unexpected and significant open door for the apostles to proclaim the gospel. The phrase "word of exhortation" functions as a form of **Euphemism** or polite request, hinting at the potential for a deeper, more impactful message than a mere academic discourse.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 13:15 profoundly illustrates God's sovereign hand in orchestrating opportunities for the spread of His message. The established customs of the synagogue, designed for the spiritual edification of the Jewish community, become a providential platform for the nascent Christian movement. This highlights the theological principle that God often works through existing structures and human interactions to achieve His redemptive purposes. The emphasis on "the law and the prophets" underscores the continuity between the Old Testament revelation and the New Testament fulfillment in Christ, a theme central to apostolic preaching. The request for a "word of exhortation" reveals the inherent human need for spiritual encouragement and guidance, which the gospel uniquely provides. This moment foreshadows the ongoing mission of the church to proclaim truth and offer spiritual sustenance, building upon the foundation of God's revealed word.

* [2 Timothy 3:16](/2_timothy/3-16 "2 Timothy 3:16 - All Scripture is God-breathed and profitable")
* [Romans 10:14](/romans/10-14 "Romans 10:14 - How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?")
* [Hebrews 10:25](/hebrews/10-25 "Hebrews 10:25 - Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.")

### REFLECTION AND APPLICATION
Acts 13:15 offers profound lessons for contemporary believers. Just as the synagogue rulers, perhaps unknowingly, opened a door for the gospel, we are called to be discerning and ready for the divine opportunities God places before us to share His truth. This might involve formal invitations to speak, informal conversations, or simply living a life that prompts questions about our hope. The example of Paul, who built his message upon the familiar scriptures, reminds us of the importance of grounding our faith and witness in the timeless truths of the Bible, connecting its ancient wisdom to modern life. Furthermore, the concept of a "word of exhortation" challenges us to not only teach doctrine but to deliver messages that comfort, encourage, and call people to a deeper relationship with Christ. It highlights the pastoral dimension of sharing faith—speaking words that genuinely minister to the spiritual needs of others. We should cultivate a spirit of openness, both to hear from others and to be used by God in unexpected ways, always prepared to offer a word that brings comfort, challenge, and the transformative hope found in Christ.

#### Questions for Reflection
* **How can I cultivate a greater readiness to share my faith when unexpected opportunities arise, similar to Paul and Barnabas?**
* **In what ways can I better connect the truths of the Old Testament ("the law and the prophets") to the message of Jesus in my own communication?**
* **What does it mean for me to offer a "word of exhortation" in my daily interactions, and how can I ensure my words are both encouraging and challenging?**
* **Am I open to God using me in ways or through channels I might not anticipate, just as the synagogue rulers' invitation provided an unexpected platform?**

### FAQ
**What was the significance of reading "the Law and the Prophets" in the synagogue service?**

Answer: The reading of "the Law and the Prophets" was the central liturgical practice in the synagogue, representing the two main divisions of the Hebrew Scriptures (the Tanakh). The Law (Torah) referred to the Pentateuch (Genesis through Deuteronomy), which contained God's foundational commands and covenant. The Prophets (Nevi'im) included historical books (like Joshua, Judges, Samuel, Kings) and the writings of the major and minor prophets. This practice ensured that the congregation was regularly immersed in God's revealed word, providing the theological and historical framework for their faith and serving as the common ground for any subsequent teaching or discussion, as seen in Paul's sermon which directly references these scriptures ([Acts 13:27-39](/acts/13-27-39 "Acts 13:27-39 - Paul's explanation of Jesus' fulfillment of prophecy")).

**Why did the synagogue rulers invite Paul and Barnabas to speak?**

Answer: It was a common and hospitable custom in first-century synagogues to invite learned visitors, especially those perceived as rabbis or teachers, to offer a word of instruction or encouragement after the scripture readings. Paul and Barnabas, likely recognized as Jewish men of some standing or learning (perhaps from their attire or the fact they were traveling teachers), were extended this courtesy. This invitation was not necessarily an endorsement of their specific message but a customary act of hospitality that provided a platform for public discourse, which Paul masterfully leveraged to proclaim the gospel of Jesus Christ.

**What does "word of exhortation" mean in this context?**

Answer: The Greek phrase "word of exhortation" (λόγος παρακλήσεως, _logos parakleseos_) signifies a message intended to encourage, comfort, console, or strongly appeal to the hearers. It's more than just an academic lecture; it's a message designed to stir the emotions, provide spiritual strengthening, or motivate a response. For Paul, this "word of exhortation" became the opportunity to present the good news of Jesus Christ, calling the people to repentance and faith, thereby offering ultimate comfort and a profound challenge to their existing beliefs ([Acts 13:38-39](/acts/13-38-39 "Acts 13:38-39 - Forgiveness and justification through Jesus")).

### CHRIST-CENTERED FULFILLMENT
Acts 13:15, though seemingly a simple narrative detail about synagogue custom, finds profound Christ-centered fulfillment in the person and work of Jesus. The "reading of the law and the prophets" was not merely a ritual; these very scriptures, as Jesus Himself taught, "testify about me" ([John 5:39](/john/5-39 "John 5:39 - Scriptures testify about Jesus")). The entire Old Testament, from the earliest promises in [Genesis 3:15](/genesis/3-15 "Genesis 3:15 - The Protoevangelium") to the prophetic visions, pointed forward to the coming Messiah. Paul's subsequent "word of exhortation" was precisely this: an unpacking of how Jesus Christ is the ultimate fulfillment of everything written in the Law and the Prophets ([Luke 24:27](/luke/24-27 "Luke 24:27 - Jesus explains the Scriptures")). The synagogue's invitation, therefore, became a divinely ordained moment for the full revelation of God's redemptive plan, a plan that culminated in the life, death, and resurrection of Jesus. The very purpose of the Law was to lead people to Christ ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a guardian to bring us to Christ")), and the Prophets foretold His suffering and glory ([1 Peter 1:10-11](/1_peter/1-10-11 "1 Peter 1:10-11 - Prophets searched concerning Christ's sufferings")). Thus, this verse beautifully illustrates how the ancient practices and scriptures of Israel were designed by God to prepare the way for the ultimate "word of exhortation"—the gospel of Jesus Christ, who is the Living Word ([John 1:1](/john/1-1 "John 1:1 - In the beginning was the Word")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 13:22

And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

Acts 15:21

For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Mark 5:22

And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

Romans 12:8

Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

Luke 4:16

And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

Luke 4:18

The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

Acts 13:27

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].