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Commentary on Acts 13 verses 4–13
In these verses we have,
I. A general account of the coming of Barnabas and Saul to the famous island of Cyprus; and perhaps thitherward they steered their course because Barnabas was a native of that country (Act 4:36), and he was willing they should have the first-fruits of his labours, pursuant to his new commission. Observe, 1. Their being sent forth by the Holy Ghost was the great thing that encouraged them in this undertaking, Act 13:4. If the Holy Ghost send them forth, he will go along with them, strengthen them, carry them on in their work, and give them success; and then they fear no colours, but can cheerfully venture upon a stormy sea from Antioch, which was now to them a quiet harbour. 2. They came to Seleucia, the sea-port town opposite to Cyprus, thence crossed the sea to Cyprus, and in that island the first city they came to was Salamis, a city on the east side of the island (Act 13:5); and, when they had sown good seed there, thence they went onward through the isle (Act 13:6) till they came to Paphos, which lay on the western coast. 3. They preached the word of God wherever they came, in the synagogues of the Jews; so far were they from excluding them that they gave them the preference, and so left those among them who believed not inexcusable; they would have gathered them, but they would not. They did not act clandestinely, nor preach the Messiah to others unknown to them, but laid their doctrine open to the censure of the rulers of their synagogues, who might, if they had any thing to say, object against it. Nor would they have acted separately, but in concert with them, if they had not driven them out from them, and from their synagogues. 4. They had John for their minister; not their servant in common things, but their assistant in the things of God, either to prepare their way in places where they designed to come or to carry on their work in places where they had begun it, or to converse familiarly with those to whom they preached publicly, and explain things to them; and such a one might be many ways of use to them, especially in a strange country.
II. A particular account of their encounter with Elymas the sorcerer, whom they met with at Paphos, where the governor resided; a place famous for a temple built to Venus there, thence called Paphian Venus; and therefore there was more than ordinary need that the Son of God should there be manifested to destroy the works of the devil.
1.There the deputy, a Gentile, Sergius Paulus by name, encouraged the apostles, and was willing to hear their message. He was governor of the country, under the Roman emperor; proconsul or propraetor, such a one as we should call lord lieutenant of the island. He had the character of a prudent man, an intelligent, considerate man, that was ruled by reason, not passion nor prejudice, which appeared by this, that, having a character of Barnabas and Saul, he sent for them, and desired to hear the word of God. Note, When that which we hear has a tendency to lead us to God, it is prudence to desire to hear more of it. Those are wise people, however they may be ranked among the foolish of this world, who are inquisitive after the mind and will of God. Though he was a great man, and a man in authority, and the preachers of the gospel were men that made no figure, yet, if they have a message from God, let him know what it is, and, if it appear to be so, he is ready to receive it.
2.There Elymas, a Jew, a sorcerer, opposed them, and did all he could to obstruct their progress. This justified the apostles in turning to the Gentiles, that this Jew was so malignant against them.
(1.)This Elymas was a pretender to the gift of prophecy, a sorcerer, a false-prophet - one that would be taken for a divine, because he was skilled in the arts of divination; he was a conjurer, and took on him to tell people their fortune, and to discover things lost, and probably was in league with the devil for this purpose; his name was Barjesus - the son of Joshua; it signifies the son of salvation; but the Syriac calls him, Bar-shoma - the son of pride; filius inflationis - the son of inflation.
(2.)He was hanging on at court, was with the deputy of the country. It does not appear that the deputy called for him, as he did for Barnabas and Saul; but he thrust himself upon him, aiming, no doubt, to make a hand of him, and get money by him.
(3.)He made it his business to withstand Barnabas and Saul, as the magicians of Egypt, in Pharaoh's court, withstood Moses and Aaron, Ti2 3:8. He set up himself to be a messenger from heaven, and denied that they were. And thus he sought to turn away the deputy from the faith (Act 13:8), to keep him from receiving the gospel, which he saw him inclined to do. Note, Satan is in a special manner busy with great men and men of power, to keep them from being religious; because he knows that their example, whether good or bad, will have an influence upon many. And those who are in any way instrumental to prejudice people against the truths and ways of Christ are doing the devil's work.
(4.)Saul (who is here for the first time called Paul) fell upon him for this with a holy indignation. Saul, who is also called Paul, Act 13:9. Saul was his name as he was a Hebrew, and of the tribe of Benjamin; Paul was his name as he was a citizen of Rome. Hitherto we have had him mostly conversant among the Jews, and therefore called by his Jewish name; but now, when he is sent forth among the Gentiles, he is called by his Roman name, to put somewhat of a reputation upon him in the Roman cities, Paulus being a very common name among them. But some think he was never called Paul till now that he was instrumental in the conversion of Sergius Paulus to the faith of Christ, and that he took the name Paulus as a memorial of this victory obtained by the gospel of Christ, as among the Romans he that had conquered a country took his denomination from it, as Germanicus, Britannicus, Africanus; or rather, Sergius Paulus himself gave him the name Paulus in token of his favour and respect to him, as Vespasian gave his name Flavius to Josephus the Jew. Now of Paul it is said,
[1.]That he was filled with the Holy Ghost upon this occasion, filled with a holy zeal against a professed enemy of Christ, which was one of the graces of the Holy Ghost - a spirit of burning; filled with power to denounce the wrath of God against him, which was one of the gifts of the Holy Ghost - a spirit of judgment. He felt a more than ordinary fervour in his mind, as the prophet did when he was full of power by the Spirit of the Lord (Mic 3:8), and another prophet when his face was made harder than flint (Eze 3:9), and another when his mouth was made like a sharp sword, Isa 49:2. What Paul said did not come from any personal resentment, but from the strong impressions which the Holy Ghost made upon his spirit.
[2.]He set his eyes upon him, to face him down, and to show a holy boldness, in opposition to his wicked impudence. He set his eyes upon him, as an indication that the eye of the heart-searching God was upon him, and saw through and through him; nay, that the face of the Lord was against him, Psa 34:16. He fixed his eyes upon him, to see if he could discern in his countenance any marks of remorse for what he had done; for, if he could have discerned the least sign of this, it would have prevented the ensuing doom.
[3.]He gave him his true character, not in passion, but by the Holy Ghost, who knows men better than they know themselves, Act 13:10. He describes him to be, First, An agent for hell; and such there have been upon this earth (the seat of the war between the seed of the woman and of the serpent) ever since Cain who was of that wicked one, an incarnate devil, slew his brother, for no other reason than because his own works were evil and his brother's righteous. This Elymas, though called Bar-jesus - a son of Jesus, was really a child of the devil, bore his image, did his lusts, and served his interests, Joh 8:44. In two things he resembled the devil as a child does his father - 1. In craftiness. The serpent was more subtle than any beast of the field (Gen 3:1), and Elymas, though void of all wisdom, was full of all subtlety, expert in all the arts of deceiving men and imposing upon them. 2. In malice. He was full of all mischief - a spiteful ill-conditioned man, and a sworn implacable enemy to God and goodness. Note, A fulness of subtlety and mischief together make a man indeed a child of the devil. Secondly, An adversary to heaven. If he be a child of the devil, it follows of course that he is an enemy to all righteousness, for the devil is so. Note, Those that are enemies to the doctrine of Christ are enemies to all righteousness, for in it all righteousness is summed up and fulfilled.
[4.]He charged upon him his present crime, and expostulated with him upon it: "Wilt thou not cease to pervert the right ways of the Lord, to misrepresent them, to put false colours upon them, and so to discourage people from entering into them, and walking in them?" Note, First, The ways of the Lord are right: they are all so, they are perfectly so. The ways of the Lord Jesus are right, the only right ways to heaven and happiness. Secondly, There are those who pervert these right ways, who not only wander out of these ways themselves (as Elihu's penitent, who owns, I have perverted that which was right and it profited me not), but mislead others, and suggest to them unjust prejudices against these ways: as if the doctrine of Christ were uncertain and precarious, the laws of Christ unreasonable and impractical, and the service of Christ unpleasant and unprofitable, which is an unjust perverting of the right ways of the Lord, and making them seem crooked ways. Thirdly, Those who pervert the right ways of the Lord are commonly so hardened in it that, though the equity of those ways be set before them by the most powerful and commanding evidence, yet they will not cease to do it. Etsi suaseris, non persuaseris - You may advise, but you will never persuade; they will have it their own way; they have loved strangers, and after them they will go.
[5.]He denounced the judgment of God upon him, in a present blindness (Act 13:11): "And now, behold, the hand of the Lord is upon thee, a righteous hand. God is now about to lay hands on thee, and make thee his prisoner, for thou art taken in arms against him; thou shalt be blind, not seeing the sun for a season." This was designed both for the proof of his crime, as it was a miracle wrought to confirm the right ways of the Lord, and consequently to show the wickedness of him who would not cease to pervert them, as also for the punishment of his crime. It was a suitable punishment; he shut his eyes, the eyes of his mind, against the light of the gospel, and therefore justly were the eyes of his body shut against the light of the sun; he sought to blind the deputy (as an agent for the god of this world, who blindeth the minds of those that believe not, lest the light of the gospel should shine unto them, Co2 4:4), and therefore is himself struck blind. Yet it was a moderate punishment: he was only struck blind, when he might most justly have been struck dead; and it was only for a season; if he will repent, and give glory to God, by making confession, his sight shall be restored; nay, it should seem, though he do not, yet his sight shall be restored, to try if he will be led to repentance either by the judgments of God or by his mercies.
[6.]This judgment was immediately executed: There fell on him a mist and a darkness, as on the Sodomites when they persecuted Elisha. This silenced him presently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ. Let not him any more pretend to be a guide to the deputy's conscience who is himself struck blind. It was also an earnest to him of a much sorer punishment if he repent not; for he is one of those wandering stars to whom is reserved the blackness of darkness for ever, Jde 1:13. Elymas did himself proclaim the truth of the miracle, when he went about seeking some to lead him by the hand; and where now is all his skill in sorcery, upon which he had so much valued himself, when he can neither find his way nor find a friend that will be so kind as to lead him!
3.Notwithstanding all the endeavours of Elymas to turn away the deputy from the faith, he was brought to believe, and this miracle, wrought upon the magician himself (like the boils of Egypt, which were upon the magicians, so that they could not stand before Moses, Exo 9:11), contributed to it. The deputy was a very sensible man, and observed something uncommon, and which intimated its divine original, (1.) In Paul's preaching: he was astonished at the doctrine of the Lord, the Lord Christ - the doctrine that is from him, the discoveries he has made of the Father - the doctrine that is concerning him, his person, natures, offices, undertaking. Note, The doctrine of Christ has a great deal in it that is astonishing; and the more we know of it the more reason we shall see to wonder and stand amazed at it. (2.) In this miracle: When he saw what was done, and how much Paul's power transcended that of the magician, and how plainly Elymas was baffled and confounded, he believed. It is not said that he was baptized, and so made a complete convert, but it is probable that he was. Paul would not do his business by the halves; as for God, his work is perfect. When he became a Christian, he neither laid down his government, nor was turned out of it, but we may suppose, as a Christian magistrate, by his influence helped very much to propagate Christianity in that island. The tradition of the Romish church, which has taken care to find bishoprics for all the eminent converts we read of in the Acts, has made this Sergius Paulus bishop of Narbon in France, left there by Paul in his journey to Spain.
III. Their departure from the island of Cyprus. It is probable that they did a great deal more there than is recorded, where an account is given only of that which was extraordinary - the conversion of the deputy. When they had done what they had to do, 1. They quitted the country, and went to Perga. Those that went were Paul and his company, which, it is probable, was increased in Cyprus, many being desirous to accompany him. Anachthentes hoi peri ton Paulon - Those that were about Paul loosed from Paphos, which supposes that he went too; but such an affection had his new friends for him that they were always about him, and by their good will would be never from him. 2. Then John Mark quitted them, and returned to Jerusalem, without the consent of Paul and Barnabas; either he did not like the work, or he wanted to go and see his mother. It was his fault, and we shall hear of it again.
There is, besides, another John mentioned in the Acts of the Apostles, with the surname Mark, whom Barnabas and Paul attached to themselves as companion, and of whom again it is said: "And they had also John to their minister." But whether this is the one who wrote the Revelation, I could not say. For it is not written that he came with them into Asia.
As soon as they were ordained they went forth, and hasted to Cyprus, that being a place where was no ill-design hatching against them, and where moreover the Word had been sown already. In Antioch there were (teachers) enough, and Phoenice too was near to Palestine; but Cyprus not so. However, you are not to make a question of the why and wherefore, when it is the Spirit that directs their movements: for they were not only ordained by the Spirit, but sent forth by Him likewise. "And when they were come to Salamis, they preached the word of God in the synagogues of the Jews." Do you mark how they make a point of preaching the word to them first?
"And when they were come to Salamis," the metropolis of Cyprus, "they preached the word of God." They had spent a year in Antioch: it behooved that they should go hither also (to Cyprus) and not sit permanently where they were (the converts in Cyprus): needed greater teachers. See too how they remain no time in Seleucia, knowing that (the people there) might have reaped much benefit from the neighboring city (of Antioch): but they hasten on to the more pressing duties. When they came to the metropolis of the island, they were earnest to disabuse the proconsul.
They preached the word of God in the synagogues of the Jews. Due to ignorance of the places, I believed it should be noted once: Wherever you see a synagogue of the Jews, know that occurrences in the city are described.
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SUMMARY
Acts 13:5 details the initial phase of Paul and Barnabas's first missionary journey, immediately after their commissioning by the Holy Spirit. Upon arriving in Salamis, a significant port city on the island of Cyprus, their strategic evangelistic approach is revealed as they begin their ministry by proclaiming the word of God within the Jewish synagogues, accompanied by John Mark who served as their assistant. This verse succinctly captures the setting, the core message, and the composition of the missionary team as they embark on their pivotal work.
CONTEXT
Literary Context: Acts 13 marks a significant turning point in the book of Acts, shifting focus from Peter's ministry primarily to the Jews in Jerusalem and Judea to Paul's extensive missionary endeavors among both Jews and Gentiles throughout the Roman Empire. The preceding verses (Acts 13:1-3) describe the Holy Spirit's direct commissioning of Barnabas and Saul (who will soon be called Paul) for a specific work, setting them apart from the church in Antioch. Verse 4 notes their immediate departure, "being sent forth by the Holy Ghost," to Seleucia and then sailing to Cyprus. Acts 13:5, therefore, serves as the very first concrete action of this divinely initiated mission, establishing their methodology and team composition for the journey ahead. The subsequent verses (Acts 13:6-12) recount their encounter with a Jewish sorcerer, Bar-Jesus (Elymas), and the Roman proconsul Sergius Paulus, demonstrating the power of the Gospel in a pagan setting.
Historical & Cultural Context: Salamis was the most important city on the eastern coast of Cyprus, serving as a major port and commercial center with a substantial Jewish population. As was common in the Roman Empire, Jewish communities often established synagogues in cities where they resided, serving not only as places of worship but also as community centers, schools, and legal forums. These synagogues provided a natural and logical starting point for Jewish missionaries like Paul and Barnabas. They offered a ready audience already familiar with the Old Testament Scriptures, providing a common ground for discussing the Messiah. The presence of a "minister" or assistant like John Mark was also typical for traveling teachers or apostles, who would require help with practical matters, logistics, and perhaps even copying scriptures or messages. Cyprus itself was a Roman senatorial province, and its strategic location made it an ideal initial target for a mission aiming to spread the Gospel across the Mediterranean.
Key Themes: This verse introduces several key themes that will recur throughout Paul's missionary journeys. First, Strategic Evangelism is evident in their choice to begin in the Jewish synagogues. This was a consistent pattern for Paul, as seen in subsequent cities like Pisidian Antioch (Acts 13:14), Iconium (Acts 14:1), and Thessalonica (Acts 17:1-2), reflecting the principle of "to the Jew first, and also to the Greek" (Romans 1:16). Second, the Centrality of God's Word is highlighted by their mission to "preach the word of God." This underscores that the content of their message was not human philosophy but divine revelation, the authoritative and transformative truth of God. Third, the verse emphasizes Teamwork and Support in Ministry through the inclusion of John Mark. Early Christian missions were rarely solitary endeavors; they were collaborative, recognizing the need for diverse gifts and mutual support to accomplish the extensive work of spreading the Gospel. This partnership was crucial for the arduous and often challenging work ahead, demonstrating the communal nature of the early church's mission.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices in this concise verse. There is a clear use of Strategic Narrative, as Luke immediately establishes the apostles' method of evangelism by highlighting their entry into the Jewish synagogues. This sets a pattern for Paul's subsequent journeys, demonstrating a deliberate and logical approach to reaching people. The verse also exhibits Concise Reporting, conveying a significant amount of information—the location, the primary activity, the message, and the team composition—in a very direct and economical manner. This efficiency allows the narrative to move swiftly while providing essential details. Furthermore, the inclusion of John Mark as "their minister" serves as Character Introduction and Role Definition, immediately clarifying his supportive function within the missionary group. This specific detail foreshadows later narrative developments concerning John Mark's departure and eventual reconciliation, making his initial role clear from the outset.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 13:5 powerfully illustrates the early church's commitment to the Great Commission and the strategic dissemination of the Gospel. The decision to preach "the word of God" in synagogues underscores the belief that God's revealed truth, culminating in Christ, is the essential message for humanity. This verse also highlights the foundational principle that ministry is a collaborative effort, with diverse roles contributing to a singular mission. The apostles' reliance on John Mark as a "minister" exemplifies the value of every member's contribution, whether in a leading or supportive capacity, for the effective proclamation of the Kingdom.
REFLECTION AND APPLICATION
Acts 13:5 offers profound insights for contemporary believers regarding the nature and practice of Christian mission. It calls us to be intentional and strategic in our efforts to share the Gospel, discerning where open doors exist and how best to connect with different audiences. Just as Paul and Barnabas started with the "word of God," our witness must remain anchored in the authoritative and transformative truth of Scripture, presenting Jesus Christ as the central message. This verse also powerfully reminds us that ministry is a team sport; no one is called to serve in isolation. Whether we are leading, assisting, or supporting from behind the scenes, every role is vital and valued by God. We are encouraged to embrace collaboration, recognizing that diverse gifts and contributions are essential for the holistic advancement of God's kingdom, fostering a spirit of unity and mutual support in our shared mission to make Christ known.
Questions for Reflection
FAQ
Why did Paul and Barnabas always start their evangelism in the Jewish synagogues?
Answer: Paul and Barnabas consistently began their ministry in Jewish synagogues for several strategic reasons. First, synagogues provided a ready and familiar audience already steeped in the Old Testament Scriptures. This offered a common theological ground for discussion, allowing the apostles to present Jesus as the fulfillment of Jewish prophecy and the promised Messiah (e.g., Acts 13:16-41). Second, it followed the divine pattern of "to the Jew first, and also to the Greek" (Romans 1:16). Third, synagogues served as community hubs, and by gaining a hearing there, they could potentially reach a wider network of people, including God-fearing Gentiles who often attended synagogue services. This approach allowed for an initial presentation of the Gospel within a familiar religious framework before expanding to broader Gentile audiences.
What was John Mark's role as "minister" and why was it important?
Answer: John Mark's role as "minister" (Greek: hypērétēs) signifies that he was an assistant or helper to Paul and Barnabas. This was a common and important role in ancient travel and ministry. While not an apostle in the same capacity as Paul or Barnabas, John Mark likely provided practical support, such as arranging logistics, assisting with travel, perhaps copying scriptures or letters, and learning from the seasoned missionaries. His presence underscores the collaborative nature of early Christian missions and the necessity of support staff for extensive evangelistic endeavors. Even though he later departed from them (Acts 13:13) and caused a dispute between Paul and Barnabas (Acts 15:36-40), he was eventually reconciled with Paul and became a valuable co-worker (Colossians 4:10, 2 Timothy 4:11).
CHRIST-CENTERED FULFILLMENT
Acts 13:5, though seemingly a simple narrative detail, is profoundly Christ-centered in its implications. The "word of God" that Paul and Barnabas preached in the synagogues was, at its core, the message of Jesus Christ—His life, death, resurrection, and Lordship. He is the ultimate "Word" (Greek: Logos) made flesh, through whom all things were created and by whom God's ultimate revelation is given (John 1:1-3, Hebrews 1:1-3). Their strategic entry into the synagogues foreshadows the universal reach of Christ's kingdom, beginning with the Jewish people but extending to all nations, as prophesied in the Old Testament and commanded by Christ Himself (Luke 24:44-47). Furthermore, John Mark's role as a "minister" or servant reflects the very nature of Christ, who "came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matthew 20:28). The entire missionary enterprise, from its divine commissioning to its strategic execution, is a direct outworking of Christ's redemptive work and His ongoing reign, extending His saving grace to the ends of the earth through His Spirit-empowered servants.