Exegetical and Hermeneutical Commentary of Acts 13:4
So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
4. sent forth by the Holy Ghost ] A repetition which marks the solemn character which St Luke and also his informant attached to this new form of the Christian work.
unto Seleucia ] which was the seaport of Antioch at the mouth of the Orontes. See Dictionary of the Bible.
and from thence they sailed to Cyprus ] Probably, if not specially directed, the missionary Apostles were induced to take this route because Cyprus was the birthplace of one of them, and there were in the island already many Jews resident, and also some Cypriote Christians (Act 11:20), who perhaps had been in Jerusalem at the feast of Pentecost among the various nationalities then assembled, and who had, when driven away by persecution, turned their steps homeward and preached Jesus to their fellow-countrymen (Act 11:19).
Fuente: The Cambridge Bible for Schools and Colleges
Being sent forth by the Holy Ghost – Having been called to this world by the Holy Spirit, and being under his direction.
Departed unto Seleucia – This city was situated at the mouth of the river Orontes, where it fails into the Mediterranean. Antioch was connected with the sea by the Orontes River. Strabo says that in his time they sailed up the river in one day. The distance from Antioch to Seleucia by water is about 41 miles, while the journey by land is only 16 12 miles (Life and Epistles of Paul, vol. 1, p. 185. Seleucia united the two characters of a fortress and a seaport. It was situated on a rocky eminence, which is the southern extremity of an elevated range of hills projecting from Mount Aranus. From the southeast, where the ruins of the Antioch gate are still conspicuous, the ground rose toward the northeast into high and craggy summits; and round the greater part of the circumference of 4 miles the city was protected by its natural position. The harbor and mercantile suburb were on level ground toward the west; but here, as on the only weak point at Gibraltar, strong artificial defenses had made compensation for the weakness of nature. Seleucus, who had named his metropolis in his fathers honor (p. 122), gave his own name to this maritime fortress; and here, around his tomb, his successors contended for the key of Syria. Seleucia by the sea was a place of great importance under the Seleucidae and the Ptolemies, and so it remained under the sway of the Romans. In consequence of its bold resistance to Tigranes when he was in possession of all the neighboring country, Pompey gave it the privileges of a free city; and a contemporary of Paul speaks of it as having those privileges still.
Here, in the midst of unsympathizing sailors, the two missionary apostles, with their younger companion, stepped on board the vessel which was to convey them to Salamis. As they cleared the port, the whole sweep of the bay of Antioch opened on their left – the low ground by the mouth of the Orontes; the wild and woody country beyond it; and then the peak of Mount Casius, rising symmetrically from the very edge of the sea to a height of 5000 feet. On the right, in the southwest horizon, if the day was clear, they saw the island of Cyprus from the first. The current sets northerly and northeast between the island and the Syrian coast. But with a fair wind, a few hours would enable them to run down from Seleucia to Salamis, and the land would rapidly rise in forms well known and familiar to Barnabas and Mark (Life and Epistles of Paul, vol. 1, pp. 135, 138).
They sailed to Cyprus – An island in the Mediterranean, not far from Seleucia. See the notes on Act 4:36.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Being sent forth by the Holy Ghost] By his influence, authority, and under his continual direction. Without the first, they were not qualified to go; without the second, they had no authority to go; and without the third, they could not know where to go.
Departed, unto Seleucia] This is generally understood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea.
They sailed to Cyprus.] A well known island in the Mediterranean Sea. See Clarke on Ac 4:36.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Seleucia; a sea town of Cilicia, nigh unto Antioch, and over against Cyprus, built by Seleucus, and was a town of some note, but mentioned here only as in their passage to Cyprus.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4, 5. departed unto Seleuciatheseaport of Antioch, from which it lay nearly due west fifteen miles,and five from the Mediterranean shore, on the river Orontes.
thence sailed to Cypruswhosehigh mountain summits are easily seen in clear weather from the coast[COLONEL CHESNEYin HOWSON]. “Fourreasons may have induced them to turn in first to this island: (1)Its nearness to the mainland; (2) It was the native place ofBarnabas, and since the time when Andrew found his brother Simon, andbrought him to Jesus, and “Jesus loved Martha, and her sister,and Lazarus,” family ties had not been without effect on theprogress of the Gospel. (3) It could not be unnatural to suppose thatthe truth would be welcomed in Cyprus when brought by Barnabas andhis kinsman Mark, to their own connections or friends. The Jews werenumerous in Salamis. By sailing to that city, they were following thetrack of the synagogues; and though their mission was chiefly to theGentiles, their surest course for reaching them was through theproselytes and Hellenizing Jews. (4) Some of the Cypriotes werealready Christians. Indeed, no one place out of Palestine, exceptAntioch, had been so honorably associated with the work of successfulevangelization” [HOWSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So they being sent forth of the Holy Ghost,…. This is said, lest it should be thought they were sent by men; it was the Holy Ghost that moved the prophets at Antioch to separate them from them, and to send them away; and who inclined their minds to go, and directed them what course to steer: and accordingly they
departed to Seleucia; which was a city of Syria, called by Pliny, Seleucia Pieria d; it had its name from Seleucus Nicanor, king of Egypt, who was the builder of it: it was not far from Antioch, it is said to be twenty four miles from it; it is the first city of Syria from Cilicia, and was situated at the mouth of the river Orontes; wherefore Saul and Barnabas made no stay here; and it seems that their coming hither was only in order to take shipping for the island of Cyprus; for Seleucia was upon the sea coast, as appears from:
“King Ptolemee therefore, having gotten the dominion of the cities by the sea unto Seleucia upon the sea coast, imagined wicked counsels against Alexander.” (1 Maccabees 11:8)
and was the proper place to set sail from to Cyprus. So we read of Apollonius Tyaneus and his companions e, that
“they went down to the sea by Seleucia, where having got a ship, “they sailed to Cyprus:” and so it follows here,”
and from thence they sailed to Cyprus; an island in the Mediterranean sea, the native country of Barnabas, Ac 4:36
[See comments on Ac 4:36]
d L. 5. c. 12, 21. e Philostrat. Vita Apollon. l. 3. c. 16.
Fuente: John Gill’s Exposition of the Entire Bible
| Elymas Struck with Blindness. |
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4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5 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. 6 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: 7 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. 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, 10 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? 11 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. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
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 (ch. iv. 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, v. 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 (v. 5); and, when they had sown good seed there, thence they went onward through the isle (v. 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 proprtor, 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 Bar-jesus–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, 2 Tim. iii. 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 (v. 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, v. 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. iii. 8), and another prophet when his face was made harder than flint (Ezek. iii. 9), and another when his mouth was made like a sharp sword, Isa. xlix. 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, Ps. xxxiv. 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, v. 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, John viii. 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. iii. 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 (v. 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, 2 Cor. iv. 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, Jude 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, Exod. ix. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
So they ( ). They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses Acts 13:5; Acts 13:6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch.
Sent forth (). Old verb from and first aorist passive participle, but in the N.T. only here and Ac 17:10.
Sailed (). Effective aorist active indicative of , old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews.
Fuente: Robertson’s Word Pictures in the New Testament
Sailed. On Luke’s use of words for sailing, see Introduction.
Fuente: Vincent’s Word Studies in the New Testament
1) “So they being sent forth by the Holy Ghost,” (autoi men oun ekpemphthentes) “So they therefore being sent out,” (hupo tou hagiou pneumatos) “Released by the Holy Spirit-directed and empowered church,” located and functioning in Antioch, Act 13:1-2; Act 14:26-27.
2) “Departed unto Seleucia; (katelthon eis Seleukeian) “Went down to Seleucia,” a seaport on the Mediterranean Sea, west of Antioch which is inland a short distance.
3) “And from thence they sailed to Cyprus,” (ekeithen te apepleusan eis kupron) “And then (from there) sailed away into Cyprus,” an Island some sixty miles from the coast of Syria, in the Mediterranean Sea. It is a large island some 140 miles long and fifty miles wide, fertile and beautiful, a part of the province of Cilicia in New Testament times. It was also the family estate and home-land of Barnabas and his kinsmen, Act 4:36-37; Act 11:19-20. Paul and Barnabas later parted in contention over whether or not John Mark, who “split,” deserted them, on their first missionary journey, should be permitted to accompany them as an helper on their second journey. When the parting came Barnabas took John Mark, his nephew, and sailed from Antioch back to Cyprus, their native country, Act 15:36-39; Col 4:10.
Fuente: Garner-Howes Baptist Commentary
4. Being sent out by the Holy Ghost. There is no mention made here of the election made by the Church, because it was altogether a divine calling; the Church did only receive those who were offered them by the hand of God. He saith, that they came first to Seleucia, which was a city of Syria. There was, indeed, a country of the same name; but it is more likely that Luke speaketh of the city, which was not far from Cyprus by sea.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 13:4. Seleucia.Civitas potens, spta muris neque in barbarum corrupta sed conditoris Seleucia retinens (Tac, An., vi. 42). The port of Antioch, three miles west of the city and two hours journey from the month of the Orontes, was founded almost contemporaneously with Antioch, B.C. 300, by King Seleucus I. (Nicanor). The harbour is mentioned according to Lukes custom, Act. 14:25; Act. 16:11; Act. 18:18 (Ramsay).
Act. 13:5. Minister.Attendant, or assistant; in what capacity is not told.
Act. 13:6. The best MSS. read the whole island. They probably made a complete tour of the Jewish communities in the island, preaching in each synagogue (Ramsay).
Act. 13:7. The deputy of the country should be proconsul, . Long supposed that Luke had here erred in designating the governor of Cyprus proconsul, but now recognised that Luke is correct (see explanation in Homiletical Analysis). Bar-jesus = son of Jesus, or = Barjesuvan, son of readiness (Klostermann, Ramsay who for Elymas would read ).
Act. 13:8. Elymas.Arabic for wise (like Turkish Ulemah), and interpreted by Luke as equivalent to sorcerer or magician. Note.The above story of Elymas is supposed (Baur, Zeller, Holtzmann, and others) to have been influenced by the parallel narrations about Simon Magus (Act. 8:20-24) and Ananias and Sappbira (Act. 5:1-10); but see Hints on Act. 13:8.
Act. 13:9. Saul, who also is called Paul.That from this point onward in the narrative the apostle ceases to be designated Saul, and is always called Paul, has been explained by the hypothesis that the apostle, either from Sergius Paulus, or his friends, received, or himself adopted, the Roman title Paul in commemoration of the proconsuls conversion (Jerome, Augustine, Bengel, Olshausen, Meyer, Ewald); but against this stand these considerations:
1. That Luke introduces the change of name before the conversion is recorded.
2. That while customary for a pupil to adopt the name of a teacher, it was not usual for a teacher to appropriate the name of a pupil.
3. That if Paul actually did assume the governors name, it might at least look as if he attached more importance to the conversion of a distinguished than to that of an obscure person. Wherefore the more probable theory is that the apostle originally had the two namesSaul among the Jews, and Paul among the Gentiles (compare John Mark, Joh. 12:25; Jesus Justus, Col. 4:11)and that, as hitherto, while preaching to the Jews his Jewish name was used, so henceforth, when evangelizing among the Gentiles, his Gentile designation should be employed (Weizscker, Holtzmann, Wendt, Lechler, Hackett, Spence, Ramsay). The notion that Saul assumed the name Paul to express his personal humility is unlikely; the suggestion that Luke at this point began to use memoirs in which the apostle was called Paul (Alford) is little better. Still less correct is the hypothesis that Luke only invented the name from Pauls connection with Sergius (Baur, Zeller, Hausrath). The derivation of the name Paul from the Hebrew = mirabilis, wonderful, in allusion to the miracle wrought by the apostle (Otto, Zckler), appears somewhat fanciful.
Act. 13:12. Read the proconsul instead of the deputy as above. Believed.Baur, entirely without reason, thinks the conversion of the proconsul has only a very slight degree of probability.
HOMILETICAL ANALYSIS.Act. 13:4-12
Barnabas and Saul in Cyprus; or, the Commencement of the First Missionary Journey
I. The journey to Cyprus.
1. By land to Seleucia. This town, sixteen miles distant from Antioch, to which it served as a seaport, stood upon the coast five miles north of the mouth of the Orontes. Seleucia united the two characters of a fortress and a seaport. It was situated on a rocky eminence, which is the southern extremity of a range of hills projecting from Mount Amanus. The harbour and mercantile suburb were on level ground towards the west, and were protected by strong artificial defences (Conybeare and Howson, The Life and Epistles of Paul, 1:132). In addition to splendid buildings and temples, the city possessed other advantages. The climate was excellent, and the soil around uncommonly fruitful. Its geographical position, before the gate of Antioch, between Cyprus, Cilicia, Syria, and Phnicia, made it a seat of extraordinarily lively and profitable commerce (Hertzberg in Riehm, art. Seleucia). A village called Antakia and interesting ruins point out the ancient site (Hackett).
2. By sea to Cyprus. Conybeare and Howson offer four reasons why the missionaries turned in the first instance towards this island. It was separated by no great distance from the mainland of Syria; a vessel sailing from Seleucia to Salamis was not difficult to procure, especially in the summer season; Cyprus was the native land of Barnabas, a consideration which would naturally weigh with the Son of Consolation (compare Joh. 1:41-42; Joh. 11:5); and some of the Cypriotes were already Christians (Act. 11:20). As the Holy Spirit is not said to have prescribed the route, these suggestions may serve as an explanation of the missionaries movements, at least till better can be found.
II. The work in Salamis.
1. The city and its inhabitants. Situated near the modern town of Famagousta, the ancient city stood on a bight of the coast to the north of the river Pedius. A large city by the sea shore, a widespread plain with cornfields and orchards, and the blue distance of mountains beyond, composed the view on which the eyes of Barnabas and Saul rested when they came to anchor in the bay of Salamis (Conybeare and Howson, 1:135). When the apostles stepped ashore upon one of the ancient piers, of which the ruins are still visible, it was a busy and important place, and we cannot doubt that Barnabas would find many to greet him in his old home (Farrar, The Life and Work of St. Paul, 1:347).
2. The synagogues and their worshippers. Since there were synagogues, the Jewish population must have been considerable; and one can easily understand how the unparalleled productiveness of Cyprus, and its trade in fruit, wine, flax, and honey, would naturally attract them to the mercantile port (Conybeare and Howson, 1:135). Hitherto it had been Sauls custom to begin his work by visiting the synagogues; and from this practice, neither he nor Barnabas as yet departed.
3. The missionaries and their occupation. Whatever else they did, their time was mainly spent in preaching or proclaiming the word of God to their fellow-worshippers in these synagogues, who would of course be Jews with a mixture perhaps of heathen proselytes. (On synagogue worship, see Act. 13:15.) What measure of success they obtained is not reported.
4. Their attendant and his duties. By name John Mark (see on Act. 12:25); whether he assisted Barnabas and Saul in preaching and baptising, or confined his attention to secular matters, such as making arrangements for the travel, lodging, and sustenance of the company, cannot be determined. That John Mark is introduced in this curiously incidental way, was probably designed, in view of what was to happen in Pamphylia, to show that he was not essential to the expedition, had not been selected by the Spirit, had not been formally delegated by the Church of Antioch, but was an extra hand taken by Barnabas and Saul on their own responsibility.Ramsay, St. Paul the Traveller, etc., p. 71.
III. The arrival at Paphos.
1. The town. New Paphos, on the west coast of the island, a hundred miles from Salamis; then a bustling haven, the city of Aphrodite (Venus), whose infamous rites long continued to be celebrated in its temple, and the residence of the Roman proconsul; now a decayed and mouldering village, the modern Baffa.
2. The governor.
(1) His nameSergius Paulus, of whom nothing more is known. Galen mentions a Sergius Paulus who flourished more than a century later, and was distinguished for philosophy; while Pliny (A.D. 90) names a Sergius Paulus as his chief authority for some facts in natural history which he relates, and in particular for two connected with Cyprus. A Greek inscription of Soloi, on the north coast of Cyprus, is dated in the proconsulship of Paulus, who probably is the same governor that played a part in the strange and interesting scene to be described (Ramsay, St. Paul the Traveller and the Roman Citizen, p. 74).
(2) His characterprudent, or a man of understanding. One who intermeddled with all knowledge, a philosopher like his namesake above referred to. Out of this thirst for learning may have arisen his acquaintance with Bar-jesus; it was a better proof of the sincerity of his desire for enlightenment that he summoned Barnabas and Saul to his palace to hear from them the word of God.
(3) His officedeputy of the country, or rather, proconsul. That Sergius Paulus should have been so styled was formerly regarded as an error on the part of Luke, but is now proved to be in accordance with absolute historical accuracy (see Critical Remarks).
3. The sorcerer.
(1) His personal designation. Bar-jesus, the son of Jesus (see Critical Remarks).
(2) His professional title. A certain magician. He had assumed the appellation Elymas (from the same root as the Turkish Ulemah), meaning, the wise man or wizard.
(3) His correct description. A false prophet. He was a fortune-teller, but his art was an imposition (Hackett).
(4) His national derivation. A Jew. Hackett thinks he may have been born in Arabia or lived there for some time.
IV. The encounter with Bar-jesus.
1. The conduct of the sorcerer. He withstood Barnabas and Saul, seeking to turn away the deputy or proconsul from the faith. A statement which shows
(1) That the governors reception of the apostles took place not in private, but in public, at least to the extent of being in presence of the inmates of his household, including Elymas, who was apparently established in the service of Sergius.
(2) That the exposition of the gospel given by the apostles had made a manifest impression on the governors heart, which promised to result in his conversion.
(3) That the false prophet interposed with a view of preventing his master and patron from yielding to the eloquence of the missionaries. How Elymas sought to weaken the force of the apostles preaching and deaden its influence upon Sergius is not told, but it is probable he spared neither argument nor insult in his endeavour to persuade Sergius of the absurdity of the new faith (Farrar)perhaps reviling Christ as a crucified malefactor, and denouncing Him as an enemy of Moses.
2. The action of Saul. Significant that not Barnabas but Saul steps into the arena against Elymas and for the rescue of Sergiusa heroic deed which, by its success, for ever established Sauls precedence over Barnabas, and, as some conjecture, won for him his new and now world-renowned name of Paul (see, however, Critical Remarks).
(1) The secret impulse which pushed Saul into the foreground came from the Holy Ghost, who then presided and still presides in the Church, who then selected and still selects His agents, and who then directed as He still directs their steps. Saul, filled with the Holy Ghost.
(2) The searching glance with which Saul transfixed the wizard (compare Act. 3:4) showed how completely the wizards character and motives were understood, and how indignantly the apostles soul flamed out against them. Sauls eyes were illumined by the Spirit of the Lord, which searcheth all things (1Co. 2:10). Ramsay finds in the power of the apostles eye an indirect proof that the apostles stake in the flesh was not impaired vision (Ibid., p. 97).
(3) The denunciation uttered by the apostle must have told the detected impostor that his career of wickedness was at an end. In three terrific ejaculations the apostle revealed to him his depraved character, telling him first that he was full of all guilt and of all villainy, deceit and rascality, cunning and criminality; next, that instead of being a Bar-jesusi.e., a son of the salvation of Jehovahhe was a veritable son of the devil (compare Joh. 8:44); and thirdly, that he was an enemy of all righteousness, thus making him equal to the father of lies (Stier), pierced through with hatred against the good (Besser). In a short, sharp question the apostle unfolded to him the wickedness of his present behaviour: Wilt thou not cease to pervert the right ways of the Lord? The ways of the Lord aim directly and rightly at the salvation of all men (Deu. 32:4; Hos. 14:9), and the two preachers of the gospel have just explained to the Romish governor these ways; and Paul sees that the false prophet will not cease to crook the straight paths of the Lord and to turn them away from Sergius Paulus that he may not believe and become blessed (Besser).
(4) The appalling judgment invoked upon the sorcererBehold, the hand of the Lord is upon thee, etc.was a richly merited retribution for his heinous wickedness in having sought to prevent the salvation of a soul. Yet was it mingled with fourfold mercy. In the first place it was a bodily infliction, whereas it might have fallen on his soul, as with-Judas (Act. 1:25). Secondly, it spared his life, whereas it might have cut him off, as it did Herod (Act. 12:23). Thirdly, it was only blindness, whereas it might have been loss of reason, as in the case of Nebuchadnezzar (Dan. 4:34). And fourthly, it might have been for the whole term of his natural life, whereas, as with Zacharias (Luk. 1:20), it was only for a season.
3. The impression on Sergius.
(1) What he saw. The judgment taking instant effect. Immediately there fell on Elymas a mist and a darkness, etc.
(2) How he felt. He was astonished at such a display of spiritual power.
(3) What he did. He believed. How far his belief was deep-seated or otherwise we have no evidence which would enable us to judge. But the silence of Luke would seem to indicate that he was not baptised, and we can hardly look upon him as a deep and lifelong convert, since otherwise we should, in the rarity of great men in the Christian community, have as certainly heard of him in their records, as we hear of the very few who at this periodlike Flavius Clemens or Flavia Domitillajoined the Church from the ranks of the noble or the mighty (Farrar, The Life and Work of St. Paul, 1:355). With this pronouncement one may reasonably disagree. It is too much to expect that all great men who are converted should have their names and doings paraded in Church chronicles.
Learn.
1. The highest sign of wisdomdesiring to hear the word of God.
2. The grossest act of wickednessperverting the right ways of God, or opposing the salvation of others.
3. The sorest of all earthly calamitiesthe falling on one of Gods hand for judgment.
4. The noblest trophy of a preachers powerthe conversion of a soul.
HINTS AND SUGGESTIONS
Act. 13:4-12. The First Missionary Ship.
I. Its bold crew.
1. The great Paul.
2. The noble Barnabas.
3. The youthful Mark.
II. Its first wind.
1. The east wind filling its sails.
2. The breath of the Holy Ghost inspiring its teachers.
III. Its favourable anchorage.The renowned Cyprus with its natural beauties and sinful abominations.
IV. Its great prizes.
1. The sorcerer vanquished.
2. The governor converted.Gerok.
Act. 13:6. The Story of Bar-Jesus.
I. His namegood.
II. His characterbad.
III. His professionvile.
IV. His singreat.
V. His punishmentsevere.
Act. 13:6-12. Elymas, Sergius, and Saul; or, Three Sorts of Wisdom.
I. Elymas, the representative of false wisdom, the subtilty inspired by the devil (Act. 13:10).
II. Sergius, the representative of earthly wisdom, the wisdom which the world admires (Act. 13:7).
III. Saul, the representative of true (as opposed to false) and celestial (as distinguished from earthly) wisdom, the wisdom which the Holy Ghost teaches (Act. 13:9).
Act. 13:7. Sergius Paulus.
I. A man of understanding, and yet the dupe of a sorcerer.
II. An anxious inquirer opposed by a pretended wise one.
III. An astonished spectator of a suddenly inflicted judgment.
IV. A promising convert, who accepts the teaching of the Lord.
Desiring to hear the Word of God. Might proceed out of
I. Curiosity, as in the case of Herod and the Athenians.
II. Thirst for knowledge, as with Sergius Paulus.
III. Eagerness to believe, as was true of the Gentiles in Antioch.
IV. Determination to oppose, as with the unbelieving Jews.
Sergius Paulus, a Prudent Man.
I. The nature of true prudence.It is not craft or cunning, it is not self-conceit or self-wisdom, it is not a cautious avoidance of the dangers that lie in the path of duty. It is the adaptation of our line of action to the proprieties of time, and place, and persons. It is practical wisdom.
II. The cases to which it applies.
1. To the preference of objects according to their comparative value.
2. To the due improvement of all opportunities of doing good and getting good.
3. To the foresight of all future events that may be anticipated.
4. To the control of the temper.
5. To the government of the tongue.
III. Its advantages.
1. It prevents many evils.
2. It sweetens all the charities of social life.
3. It increases the means of doing good.
(1) Cherish a deep sense of its inestimable value;
(2) Cultivate it by prayer, and an intimate acquaintance with the Bible.G. Brooks.
Act. 13:8 with Act. 8:9. The Two Sorcerers; or, Simon Magus and Elymas Bar-jesus.
I. Compare.In being
1. Men.
2. Magicians.
3. Hearers of the gospel.
4. Guilty of heinous sinthe one seeking to purchase the gift of God with money, the other to hinder the work of God in others, doubtless for the sake of money.
5. Subjects of apostolic denunciation.
II. Contrast.
1. The one (Simon Magus) an Oriental, the other (Elymas) a Jew.
2. The one a willing, the other an involuntary hearer of the gospel.
3. The one a baptised believer, the other a malignant opponent of the truth.
4. The one an adherent of Philip, the other an enemy of Saul.
5. The one simply denounced, the other signally punished. N.B.These points of contrast sufficiently dispose of the allegation of the Tbingen critics that Pauls contest with Elymas is simply an imitation, without any historical foundation, of Peters struggle with Simon Magus.
III. Suggest.
1. That there is not much to choose between an insincere disciple and an open enemy of the truth.
2. That nothing short of genuine conversion will secure salvation.
3. That the punishments of sinners are always less than they deserve.
4. That it is dangerous to oppose or disbelieve the gospel.
The Sorcerer, the Proconsul, and the Apostle; or, a Triangular Contest.
I. Elymas and Sergius, the sorcerer and the proconsul, the pretended wise man and the earthly savant; or the deceiver and his dupe.
II. Sergius and Paul, the proconsul and the apostle, the vicegerent of Csar and the ambassador of Christ, the impersonation of human prudence and the bearer of heavenly wisdom; or the scholar and his teacher.
III. Paul and Elymas, the true prophet and the false, the servant of Jesus and the son of the devil; or the preacher of righteousness and his satanic opponent.
Act. 13:10. Perverting the Right Ways of the Lord.
I. The ways of the Lord are right.
1. The ways of the Lord Himself are rightalways in accordance with holiness and truth (Hos. 14:9).
2. The ways the Lord prescribes to men are rightalways like His own, conformable to law and justice (Psa. 19:8; Psa. 119:75).
II. The right ways of the Lord may be perverted.
1. Not Gods ways for Himselfwhich never can be other than pure and upright (Psa. 145:17).
2. But Gods ways for manwhich may be turned aside
(1) by false teaching (2Pe. 2:1),
(2) by bad example (2Ti. 3:5-6),
(3) by sinful temptation (2Pe. 2:15).
III. To pervert the right ways of the Lord is offensive.It is
1. Presumptuous on the part of a creature.
2. Sinful, being contrary to Divine law.
3. Dangerous, as incurring the just judgment of God.
Act. 13:11-12. The Judgment on Elymas and its Effect on Sergius a Type of the Double Work of Christianity.
I. It blinds those who (like Elymas think they) see (Joh. 9:39).
II. It imparts sight to those who (like Sergius confess they) are blind (Joh. 9:39).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2.
AT SELEUCIA. Act. 13:4.
Act. 13:4
So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus.
Act. 13:4 The Holy Spirit directed in this whole procedure, so it could be truly said that they were sent forth by the Holy Spirit. They were to leave the country of Syria, hence their first stop was the seaport of Antioch called Seleucia. This port was about fifteen or sixteen miles from Antioch. The mountains of Cyprus could be viewed from the coast of Syria. It should be said here that John Mark was taken with Barnabas and Saul as their minister.
On one of the ships in the port of Seleucia the three found passage and sailed to the isle of Cyprus.
3.
IN SALAMIS. Act. 13:5.
Act. 13:5
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
Act. 13:5 Salamis was on the coast of Cyprus. The town was populated with a substantial number of Jews, their synagogues were to be found throughout the city. The town was an important place in this time; from Salamis the eastern portion of the island was governed. What response was given by the Jews to the preaching of the Word of God? No definite word is given but it does seem that had there been any tangible results it would have been mentioned. The stay must have occupied several days. The first mention of the presence of John Mark is here made; although as it has been said, he accompanied Barnabas and Saul from Jerusalem (Act. 12:25) and doubtless set sail with them from Seleucia.
410.
How far is Seleucia from Antioch?
411.
How many in the missionary party? Who were they?
412.
Why could it be said that Salamis was an important city.
413.
What work for the Lord was done in Salamis?
Fuente: College Press Bible Study Textbook Series
(4) Being sent forth by the Holy Ghost.The words may be only a summing up of the result of the previous facts, but looking to Act. 16:6-7, it seems more probable that they refer to a fresh revelation, following on what we should call the ordination or consecration of the Apostles, and guiding them as to the direction of their journey.
Departed unto Seleucia.The town was situated at the mouth of the Orontes, about sixteen miles from Antioch, and served as the port for that city. It had been built by, and named after, Seleucus Nicator.
Thence they sailed to Cyprus.The population of the island was largely Greek, and the name of the chief town at the east end recalled the history or the legend of a colony under Teucer, the son of Telamon, from the Salamis of the Saronic gulf. It owned Aphrodite, or Venus, as its tutelary goddess, Paphos being the chief centre of her worship, which there, as elsewhere, was conspicuous for the licentiousness of the harlot-priestesses of her temple. The copper-mines (the metal Cuprum took its name from the island), and its nearness to Syria, had probably attracted a considerable Jewish population, among whom the gospel had been preached by the Evangelist of Act. 11:19. An interesting inscriptionthe date of which is, however, uncertain, and may be of the second or third century after Christgiven in M. de Cesnolas Cyprus (p. 422), as found at Golgoi in that island, shows a yearning after something higher than the polytheism of Greece:
THOU, THE ONE GOD,
THE GREATEST, THE MOST GLORIOUS NAME,
HELP US ALL, WE BESEECH THEE.
At the foot of the inscription there is the name HELIOS, the Sun, and we may probably see in it a trace of that adoption of the worship of Mithras, or the sun, as the visible symbol of Deity, which, first becoming known to the Romans in the time of Pompeius, led to the general reception of the Dies Solis (= Sunday) as the first day of the Roman week, and which, even in the case of Constantine, mingled with the earlier stages of his progress towards the faith of Christ. (See Note on Act. 17:23.) The narrative that follows implies that the prudence or discernment which distinguished the proconsul may well have shown itself in such a recognition of the unity of the Godhead; and it is worthy of note that M. de Cesnola (Cyprus, p. 425) discovered at Soli, in the same island, another inscription, bearing the name of Paulus the Proconsul, who may, perhaps, be identified with the Sergius Paulus of this narrative.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Barnabas and Paul in Cyprus Elymas the Sorcerer , Act 13:4-12 .
4. So departed to The words indicate that the same Spirit that sent, directed their course. Crossing the Orontes, they probably took the south of that river, and proceeded sixteen miles to Seleucia, the seaport of Antioch. The city itself was situated on a high eminence, and the port below. From Seleucia, in a clear day, the isle of Cyprus was dimly visible a hundred miles west.
Cyprus This island lies in shape like a tadpole, with his long tail stretching toward (Issus) the Syrian Gates. In it Barnabas and Saul would find a base of Oriental population with a large infusion of Jews, overlaid with a Greek civilization, and overruled by Roman power. The synagogues furnished the apostles the means of bringing the Gospel before them. Looked upon alike by Antioch and Tarsus, Cyprus formed with the two a triangle; and as the home of Barnabas, was an obvious field for both missionaries.
Salamis The nearest city in their approach to the island after a few hours’ sail.
Preached With what success the missionaries were favoured in this, their first effort, we are not informed; but it seems neither to have detained nor discouraged them; for they took the high straight road for Paphos, the capital, at the southwestern end of the island.
John John Mark, author of the second Gospel. (See note on Act 5:15.)
Minister The original Greek word etymologically signifies an under-rower; hence a subordinate of any kind. As a junior, he doubtless performed many of the inferior duties of travel; and as Paul, like Jesus, seldom baptized, the minister generally performed that function. (1Co 1:14-17.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Barnabas and Saul Sail for Cyprus And Minister There (13:4-12).
‘So they, being sent forth by the Holy Spirit, went down to Seleucia; and from there they sailed to Cyprus.’
What was most important was that it was essentially the Holy Spirit Who was sending them forth. He had set them apart and now He was sending them. Note the great emphasis on the Spirit’s actions in sending them. This was a continuation of the work of Pentecost. They carried with them Apostolic authority for Barnabas was the Apostles’ appointed representative to Antioch, as well as walking in obedience to the Spirit. But Saul received his authority, partly because he was Barnabas’ companion, and partly because he was chosen by the Spirit. Later he would declare that his Apostleship was not of men or by men, for he was here very conscious that the Holy Spirit was sending him, just as he had been very conscious that the Holy Spirit had revealed to him his doctrinal understanding from the Scriptures (Gal 1:16 to Gal 2:2).
We do not know whether they preached in the port of Seleucia, (16 miles west of Antioch), but their destination was Cyprus, an important island on the main shipping routes. This had been partly evangelised by those described in Act 11:19-20, and it may have been their description of the interest shown even by God-fearers that was one cause of this journey. Furthermore, they may, conscious of how inadequate they had been in teaching the converts, have begged Barnabas and Saul to go there and confirm them in their faith and give them deeper understanding.
Fuente: Commentary Series on the Bible by Peter Pett
Paul and Barnabas at Cyprus Act 13:4-14 gives us the account of Paul and Barnabas at Cyprus.
Act 13:5 Comments – Act 13:5 tells us that Paul and Barnabas took John Mark with them on their first missionary journey. This may be because they had taken with him on previous trips. Note:
Act 12:25, “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.”
Act 13:7 “Which was the deputy of the country, Sergius Paulus” Comments – Schaff tells us that General di Cesnola discovered a long, mutilated inscription on a pedestal of white marble, at a city in the north of the island of Cyprus called, Solvi, which, was the most important city. This inscription reads, “EPI PAULOU ANTHUPATOU,” which Schaff translates, “In the proconsulship of Paulus.” Many scholars believe this inscription refers to the actual (Sergius) Paulus of Act 13:7. [206]
[206] Philip Schaff, History of the Christian Church, vol. 1 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 734.
Act 13:6-7 Comments Satan’s Efforts to Control Leadership – Note how Satan is trying to control the leadership of Cyprus in order to corrupt the entire nation.
Act 13:8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
Act 13:8
Act 13:9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
Act 13:9
[207] Jerome writes, “As Sergius Paulus Proconsul of Cyprus was the first to believe on his preaching, he took his name from him because he had subdued him to faith in Christ.” Jerome, Lives of Illustrious Men, trans. Ernest C. Richardson, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, vol. 3, eds. Henry Wace and Philip Schaff (New York: The Christian Literature Company, 1906), 362.
Act 13:7, “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.”
Act 13:9 “filled with the Holy Ghost” Comments – The book of Acts makes continual references to those early Church leaders who spoke boldly in the name of Jesus when filled with the Holy Spirit. Act 1:8 reads, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” The early Church (Act 2:4; Act 4:31; Act 10:44; Act 13:52; Act 19:6) was filled with the Holy Spirit. Men such as Peter (Act 4:8), Stephen (Act 6:5; Act 7:55), Barnabas (Act 11:24), and Paul (Act 1:9) were all filled with the Holy Spirit and testified under the anointing. This anointing empowered the early Church to fulfill the Great Commission and take the Gospel to the ends of the earth. Although every believer receives the indwelling presence of the Holy Spirit at the time of salvation, only those filled with the Holy Spirit were empowered to fulfill the divine calling of the New Testament Church.
Act 2:4, “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
Act 4:8, “Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,”
Act 4:31, “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”
Act 6:5, “And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:”
Act 7:55, “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,”
Act 10:44, “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.”
Act 11:24, “For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.”
Act 13:9, “Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,”
Act 13:52, “And the disciples were filled with joy, and with the Holy Ghost.”
Act 19:6, “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.”
Act 13:9 “set his eyes on him” Comments – This boldness of Paul to set his eyes upon this sorcerer feared by the people is a manifestation of our behaviour when under the anointing of the Holy Spirit. This same boldness is seen in the courage of great men in the Old Testament when empowered by the Holy Ghost, such as David and his men during battle. This boldness to proclaim the Gospel in the midst of adversity is why the book of Acts focuses upon those men, such as Peter (Act 4:8), Stephen (Act 6:5; Act 7:55), Barnabas (Act 11:24), and Paul (Act 1:9), who were filled with the anointing during their proclamation of the Gospel, because these men took the Gospel to the nations.
Fuente: Everett’s Study Notes on the Holy Scriptures
On the island of Cyprus:
v. 4. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
v. 5. 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.
v. 6. 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;
v. 7. which was with the deputy of the country, Sergius Paulus, a prudent man; who called Barnabas and Saul, and desired to hear the Word of God. Barnabas and Saul, being sent forth by the Holy Spirit, their visible separation had taken place before and in the name of the congregation, but they had been designated by a special revelation of the Spirit, and therefore the call proceeded from the Spirit and was merely transmitted through the congregation and its officers. With this certainty in mind, the missionaries of our days, having received the call of the Lord through the congregation or its representatives, may set out upon the work of their ministry just as cheerfully and confidently as the two men who left Antioch in Syria early in that eventful year of 46 A. D. Traveling first of all down to Seleucia, the port of Antioch, which was situated at the mouth of the Orontes, they embarked for the island of Cyprus. They crossed the arm of the Mediterranean Sea, a distance of some sixty miles, and landed at Salamis, a harbor on the southeastern coast. John Mark was with them as a servant, as a younger brother that might very well aid them in any clerical work, while having the benefit of their instruction. At Salamis the two missionaries made arrangements at once to proclaim the Word of God in the synagogues of the Jews. That was the rule which they observed: first the Jews, then the Greeks. In this way they journeyed slowly through the entire island, which at that time was thickly settled. It was a distance of some hundred miles to the western end of the island, to the capital, Paphos, where’, there was a famous shrine devoted to the heathen goddess Venus, and where, therefore, idolatry was practiced to a frightful extent. Here resided the proconsul of the island, Sergius Paulus by name, a prudent man, clear-sighted, possessed of a good measure of common sense. Note: The reliability of Luke as a historian has been vindicated against foolish attacks in regard to this passage. Cyprus had anciently been governed by a propraetor, but in 22 B. C. it had been transferred by Augustus to the senate, and therefore proconsul is the correct title. A peculiar character was attached to the household of the proconsul in the person of one Barjesus, a Jewish sorcerer and false prophet, a kind of court-sage, magician, and confessor. People of his kind were found in many of the courts in those days and often wielded great influence over their masters. But Sergius Paulus was evidently tired of the spiritual food which this Jewish magician was able to dispense, and the oracles and auguries, after all, did not satisfy one that wanted a sound basis for belief. So he sent for Barnabas and Saul and earnestly desired to hear the Word of God. It is probable that he plied them with questions concerning the Word and their service in its interest, and while he was by no means predisposed to the acceptance of the Gospel, he by no means ridiculed its preaching before examining its claims. If the people of our day and age that claim for themselves both a thorough education and a fair degree of common sense and open-mindedness would but follow the example of the Cyprian proconsul and make a frank examination of the merits of the Gospel, the chances are that their natural prejudice would quickly be removed.
The Trustworthiness of Luke as a Historian
The Bible and its contents are not in need of vindication. To us Christians the Bible in all its parts is the inspired Word of God, whose foolishness is wiser than men. In taking this standpoint, we do not throttle reason, well knowing that the doctrines of Scriptures are not, strictly speaking, against human reason, but simply above and beyond reason. In studying the Bible, therefore, we make use of our reason in a very decided fashion, but always so that we take it captive under the obedience of Christ. For this reason, also, we welcome all research in history and archeology which will throw additional light on Bible lands, Bible customs, Bible language, and all other questions pertaining to a better understanding of the Word of salvation. For this reason we feel a great deal of satisfaction in the fact that the trustworthiness of Luke as a historian, aside from the fact of inspiration, has been established most gloriously by recent investigations.
A number of years or decades ago, especially at the time when the rationalistic theological literature had reached the crest of its flood and its criticism was accepted by a large part of Christendom without question, there were several charges registered against Luke as a historian. It was stated that there were several mistakes in his account of the nativity of our Lord. It was said that Cyprus, in the days of the Apostle Paul, had been a praetorian, not a consular, province, and that therefore Sergius Paulus was incorrectly called proconsul. It was alleged that Luke’s geographical knowledge of Asia Minor must have been extremely hazy, to express it mildly, that he did not know into which province the various cities belonged, and that therefore his geographical notes were altogether unreliable. It was charged that his calling the city of Philippi a colony was an obvious mistake.
But in each single point the holy writer has been vindicated so completely that the opponents are forced to retire in utter dishonor. This is due to the untiring zeal and to the indefatigable exertions of a number of scholars, among whom were Duchesne and Collignon, Hamilton, Waddington, but, above all, Sterret in his book Epigraphical Journey in Asia Minor in 188 4, and Sir W. M. Ramsay, in his series of monographs, among which the Historical Geography of Asia Minor, St. Paul the Traveler and Roman Citizen, Pauline and Other Studies, Was Christ Born in Bethlehem, The Cities of St. Pau l, and The Bearing of Recent Research on the Trustworthiness of the New Testament should receive mention. The results of these researches have been ably summarized by Cobem, in his The New Archeological Discoveries
The fact that Sergius Paulus was, not propraetor, but proconsul of Cyprus, has been shown both directly and indirectly, as noted above. The fact that Paul had entered into the district of Lycaonia in going to Iconium, and that this city was incidentally, administratively considered, reckoned with the cities of South Galatia, has received confirmation which takes away all reasonable doubt. The fact that Philippi was a colony in the time of St. Paul has been demonstrated by the finding of a coin which stated this fact, in short, the very stones are crying out in vindication of the Scriptural account and of the truth of the Gospel-story, as any one may convince himself if he will go to the delightful trouble of consulting the books mentioned above. And each new discovery, bringing further witness of the truth of the Bible account, aids in stopping the mouths of the gainsayers, if not in convincing them of the truth of Scriptures, and thus the glory of the exalted Christ is further increased.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 13:4. Sent forth by the Holy Ghost, This seems to be added to remind us, that though they were solemnly recommended to God by the prayers of their brethren, theirauthority was not derived from them, but from the Holy Ghost; and consequently affords a further proof of the miraculous conversion of St. Paul. See the Inferences on ch. 9: Selucia lay fifteen miles below Antioch, upon the same river, the Orontes, and was five miles from the place where that river falls into the sea. It had its name from Seleucus Nicator, by whom it was built. From hence they sailed to the island of Cyprus, situated in the eastern part of the Mediterranean sea, being the native country of Barnabas. As this island was not far from Judea, it abounded with Jews. The first place which they arrived at in that island, was the city Salamis, which lay upon the eastern extremity, and was one of the nighest ports to Syria. See the next note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 13:4-5 . (see the critical remarks): such was the course taken with them; they themselves , therefore, ipsi igitur .
. .] for “vocatio prorsus divina erat; tantum manu Dei oblatos amplexa erat ecclesia,” Calvin.
They turned themselves at first to the quarter where they might hope most easily to form connections it was, in fact, the first attempt of their new ministry to Cyprus , the native country of Barnabas (Act 4:36 ), to which the direct route from Antioch by way of the neighbouring Seleucia (in Syria, also called Pieria , and situated at the mouth of the Orontes), led. Having there embarked, they landed at the city of Salamis , on the eastern coast of the island of Cyprus.
. ] arrived at . Often so in classical authors since Homer. [5]
] See on Act 12:12 .
] as servant , who assisted the official work of the apostles by performing external services, errands, missions, etc., probably also acts of baptism (Act 10:48 ; 1Co 1:14 ). “Barnabas et Paulus divinitus nominati, atque his liberum fuit alios adsciscere,” Bengel.
As to their practice of preaching in the synagogues , see on Act 13:14 .
[5] See Ngelsbach on the Iliad , p. 295, Exo 3 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
B.THEIR JOURNEY TO CYPRUS. THE RESULTS OF THEIR LABORS IN THIS ISLAND
CHAPTER Act 13:4-12
4So they3 , being [After they had now been] sent forth by the Holy Ghost, departed unto [they went down to] Seleucia; and from thence they sailed to Cyprus. 5And when they were [they arrived] at Salamis, they preached the word of God in the synagogues of the Jews: and they had also [but they also had] John to their minister [as assistant]. 6And when they had gone [But when they travelled] through the [whole]4 isle unto [as far as] Paphos, they found a certain [a man5 who was a] sorcerer, a [and] false prophet, a Jew, whose name was Bar-jesus: 7Which [Who] was with the deputy of the country [with the proconsul], Sergius Paulus, a prudent [an intelligent] man; who called [man. He sent] for Barnabas and Saul, and desired [requested] to hear the word of God. 8But Elymas the sorcerer (for so is his name by interpretation [interpreted]) withstood them, seeking to turn away [pervert] the deputy [ proconsul] from the faith. 9Then [But] Saul, (who also is called Paul,) [being] filled with the Holy Ghost, set his eyes on him [intently looked at him], 10And said, O full [O thou, who art full] of all subtilty [deceit] and all mischief, thou [om. thou] child of the devil, thou [devil, and] enemy of all righteousness, wilt thou not cease to per .vert the right [straight] ways of the Lord? 11And now, behold, the hand of the Lord is upon [comes over] thee, and thou shalt [wilt] be blind, not seeing [and not see] the sun for a season [until a certain time]. And immediately there fell on him a mist and a [om. a] darkness; and he went about seeking some to [seeking persons who might] lead him by the hand. 12Then the deputy [proconsul], when he saw what was done [had occurred], believed, being astonished at the doctrine of the Lord.
EXEGETICAL AND CRITICAL
Act 13:4-8. a. Luke does not specially state the reasons which induced the two missionaries to select the island of Cyprus as their place of destination, and then proceed to two provinces of Asia Minor, Pamphylia and Pisidia, rather than to any other places. They were, doubtless, influenced by circumstances, and were governed by the principle, that that which lay nearest at hand, first of all claimed their attention. Now Cyprus was not only, in a geographical point of view, in their vicinity, but also awakened their interest, inasmuch as it was the native country of Barnabas (Act 4:36); and it is, besides, possible, that an opportunity for proceeding to that island rather than to any other point, was the first which presented itself. [Moreover, the Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues. (Con. and Hows., Life of St. Paul, I. 145, London. 1854.)Tr.]. Their way conducted them from Antioch, down the river Orontes to Seleucia, a sea-port about 15 miles distant from the mouth of the river. [Strabo (Act 16:2) makes the distance from Antioch to Seleucia 120 stadia C. and H. loc. cit. p. 147. n. 1.Tr.]. From this point they sailed to the island, on the eastern shore of which lay Salamis, a sea-port which possessed a spacious harbor. Here the two messengers of the Gospel disembarked; a third person accompanied them, who occupied a subordinate position (), namely, John, whose surname was Mark, and whom they had brought with them to Antioch from Jerusalem, (Act 12:12; Act 12:25). [He came as their assistant, affording aid to the apostles in the discharge of their official duties, by various external services, attending to commissions, etc., probably also by baptizing; (Act 10:48; 1Co 1:14. (Meyer).Tr.]). After leaving Salamis, they travelled through the whole island, Act 13:6, which is of considerable size [about 70 leagues in length from East to West; its greatest breadth from North to South, Isaiah 30 leagues.Tr.], and, at that period, contained a number of populous and wealthy cities. They ultimately paused in Paphos (Nea Paphos), a sea-port at the west end of the island, [not more than 100 miles from Salamis. (Conyb. and H. loc. cit.).Tr.], which was at that time the residence of the Roman Proconsul. It was at this point that they afterwards departed from the island, Act 13:13. [See below, Homil. etc. on Act 13:6.Tr.]
b. Luke describes merely three features which marked the labors of Barnabas and Saul on the island: (a) the preaching of the Gospel in the Jewish synagogues; (b) the collision with the sorcerer Bar-jesus; (c) the conversion of the Roman proconsul Sergius Paulus.He states in a very summary manner, Act 13:5, that they preached the word of God in the synagogues of the Jews. Where? We may naturally suppose that Salamis itself is meant, but we cannot restrict the application of the language to this city exclusively; even if it was of considerable extent, it can scarcely have contained more than one synagogue. Moreover, as Barnabas himself was a Cyprian Israelite by birth, it is natural to believe that he, together with Paul, preached the Gospel of the Messiah and Redeemer who had appeared, first of all, to the children of Israel, who were very numerous in the island.The collision with the sorcerer Bar-jesus occurred in Paphos, Act 13:6 ff. [This name is an Aramaic form, meaning the Son of (Jesus) Joshua; comp. Barabbas, Bartholomew, Barjonas, Bartimeus, etc. (Alex.).The different forms which this name assumes in the (manuscripts), fathers, and versions, originated in the reverence which was entertained for the name Jesus; hence, even Barjeu, Barsuma, (Bar–jehu), etc. occur. (Meyer).Tr.]. This man, as it appears from Act 13:8, appropriated to himself the title of Elymas, an Arabic word, from the same root as the Turkish title Ulema [which signifies learned men, and is applied to the college or corporation composed of the three classes of the Turkish hierarchy, etc. (Brandes Dict. ad verb.)]; he thus styled himself the wise man or sage, that is, an Oriental Magian. [While the verbal root, in Arabic means to know, the corresponding root in Hebrew means to hide, both which ideas (occult science) are included in the term by which Luke here explains it, Magus. (Alex.).Tr.]. The true character of this man is described by the term in Act 13:6, false prophet. He had gained influence over the Proconsul, and was near his person, Act 13:7. When the latter invited Barnabas and Saul, for the purpose of hearing them, this man was apprehensive of losing the confidence of the Roman officer, and denied the truth of their words, attempting at the same time to confuse () Sergius Paulus, and withdraw him from the faith. [From the faith, may either mean from the Christian faith, the new religion, which these strangers preached; or, from the act of faith, i.e., believing the new doctrine thus made known to him. (Alex.).Tr.]. Then Saul was filled with the Holy Ghost, that is, the Holy Ghost enabled him at once to understand the true character of the man before him, and discover the hidden thoughts of his soul. He was thus filled with a holy zeal, which manifested itself, first, in a penetrating look ( ), and then in terms of stern rebuke. His language, primarily, unveils the true spiritual state of the man (); the latter was full of deceit and of frivolous or wanton sentiments of every kind, and an enemy of all righteousness, that is, of all that is right and acceptable in the eyes of God, a child of the devil. (The appellation is the antithesis to his name Bar-jesus, implying that the sentiments which predominated in his soul, had been engendered by the arch-enemy of all that is divine and good). The language of Saul, further, rebukes the sorcerers resistance to God, of which his present conduct made him guilty ( ); the ways of God are straight, leading directly to salvation, but he attempts to cross them or change their course, so that the Proconsul might not believe the word of God, and not reach the point to which they conducted, that is, salvation. Saul, lastly, announces, Act 13:11, that the divine punishment of temporary blindness shall be inflicted on Elymas. ( is here the chastising power of God). Saul declares that he shall be blind only for a certain period, and not permanently. His words were at once fulfilled; the vision of the man was immediately obscured, and he was soon involved in total darkness.
c. The conversion of the Proconsul Sergius Paulus. Barnabas and Saul met this man in Paphos. [From the time when Augustus united the world under his own power, the provinces were divided into two different classes, the senatorial, governed by Proconsuls (which the Greeks translated by , the word occurring in Act 13:7), and the imperial provinces, governed by Proprtors or Legati. Subordinate districts of the former, were under the authority of Procurators. See a full statement of the whole subject in Conyb. and H.: Life, etc. of St. Paul, I. 153157. Lond. 1854; the appropriate passages of Dio Cassius (who lived at the beginning of the third century, was twice Roman Consul, and wrote a History of the Romans) are there given in the original, and a wood-cut is furnished representing a coin which distinctly exhibits a Proconsul of Cyprus, of the reign of Claudius, during which Paul made this visit to the island.Tr.]. Cyprus had belonged to the imperial provinces for a certain period during the reign of Augustus, and its affairs were administered by a Prtor; but Augustus subsequently restored it to the people (Strabo, XVII. 810; Dio Cass. L. 3. 12), and it was afterwards governed by Proconsuls, like all the other senatorial provinces. Hence the incidental remark of Luke that an was the chief ruler of the island, precisely agrees with other historical accounts, and is sustained by coins still remaining, which belong to the reign of Claudius. It had long been assumed, before the authorities just mentioned were properly considered, that Luke had employed the title of Proconsul erroneously, or had not been precisely acquainted with its true meaning; see Hackett: Comment. 209. [Second edition. 1863.].The classic writers do not mention Sergius Paulus, who was the Proconsul at that time, but he is here described as ; this term may have been strictly applicable to him, even if he listened for some time to the words of the Jewish sorcerer. [For many years before this time, and many years after, impostors from the East, pretending to magical powers, had great influence over the Roman mindUnbelief, when it has become conscious of its weakness, is often glad to give its hand to superstition. The faith of educated Romans was utterly gone. (Conyb. and H. loc. cit. p. 157.Tr.]. The proconsul, indeed, evinced that he possessed an intelligent mind, by voluntarily seeking an acquaintance with Barnabas and Saul. He was ultimately conducted to the true faith, partly by having himself witnessed the direct divine punishment inflicted on Elymas, Act 13:12, and partly by the deep impression made on him by the doctrine of Christ, which filled him with wonder. [Miraculo acuebatur attentio ad doctrinam. (Bengel)].
Act 13:9-12. Then Saul Paul.The name Paul, in addition to that of Saul, occurs for the first time in Act 13:9, and the latter is not again introduced. While the apostle constantly receives the Hebrew name Saul [signifying asked for, or, desired], from Act 7:58 to Act 13:7, he, as constantly, from this point of time, receives the Roman name of Paul. We cannot, with Heinrichs, regard this circumstance as merely accidental; he supposes that when Luke mentioned Sergius Paulus, it occurred to him that Saul likewise bore the name of Paul. The change in the name, is, on the contrary, made intentionally by the historian, who was here reflecting on the relation of a cause to its effect. But interpreters differ widely in their views respecting the cause, the effect of which was this permanent change of the name. The following opinion was originally adopted at a very early period, and has, quite recently, been re-adopted:Luke introduces the name precisely at this point because the apostle received his name of Paul in consequence of the present occurrence, as a memorial of the conversion of Sergius Paulus. This was the opinion of Jerome: [Ut enim Scipio, subjecta Africa, Africani sibi nomen assumpsit ita et Saulus] a primo ecclesi spolio, proconsule Sergio Paulo, victori su tropa retulit, erexitque vexillum, ut Paulus diceretur e Saulo. (De viris ill. 5). The same view is expressed by Laur. Valla; Bengel; Olsh.; Meyer; Baumg., and Ewald. They assume either that the apostle, from this period, applied the name to himself (Jerome), or that other Christians had given it to him in memory of this remarkable conversion of his first-fruit. (Meyer).If such, however, had been the case, we might have reasonably expected that Luke would have given an intimation to that effect, at least, by a single word. But in place of adopting this course, he does not even mention the name in immediate connection with the conversion of the Proconsul; he rather connects it with the rebuke which was addressed to the sorcerer. And, further, Luke mentions the fact in intimate connection with a circumstance which does not usually receive due attention, viz. that a new era, as it were, begins with the precedence which the apostle henceforth takes of Barnabas. For Luke had hitherto (the last time in Act 13:7) exhibited the latter as the chief personage; but now it is Saul, and not Barnabas, who takes the lead alike in words and in acts; see also Act 13:16 ff. So, too, in Act 13:13, the whole company of travellers is named after Paul as the chief personage ( ), and, afterwards, the regular order of the names is: Paul and Barnabas (Act 13:46; Act 13:50. etc.), and it is merely an exceptional case [Act 15:12] when this order is subsequently reversed. Hence it appears that the name of Paul (like the effect and its cause) is connected with the independent personal action and the prominence that are henceforth observable in the case of this apostle. Nor can it be regarded as an unmeaning and accidental circumstance that at the very moment when Luke first of all mentions the new name, he remarks that Paul was filled with the Holy Ghost. Hence, at this critical moment, an internal progress and a decisive elevation of Pauls whole character were effected by the Holy Ghost. It was by virtue of this influence that Paul came forward and commenced an independent course of action, taking precedence of Barnabas, who had, in this case, refrained from personal interference. It is in connection with this circumstance, and not precisely with the conversion of the Proconsul that Luke henceforth employs that name which was the only one which the apostle of the Gentiles applied to himself [and by which he is designated in 2Pe 3:15.Tr.].It is, at the same time, true, that these considerations do not enable us to decide at what time, and from what source, the apostle received his Roman name. It is possible that, as a Roman citizen [ch. Act 22:27-28], he received it at his birth, but, during the Pharisaic period of his life, and even during the first years which followed his conversion, employed the Hebrew name Saul alone; when he afterwards commenced his career as the apostle of the Gentiles, he may have preferred the Roman name of Paul.
DOCTRINAL AND ETHICAL
The resistance of the apostle Paul to the sorcerer Bar-jesus proceeded from the fulness of the Holy Ghost.
a. His ability to glance into the deepest recesses of the soul of that man, was a gift of the the Spirit of God. As he had never, previously, seen the latter, how could he, after a brief interview, have thoroughly comprehended his character, without being divinely enlightened? The charges which he advanced, were well founded. If the man had been a pagan magian, his spiritual state and his guilt could not have been exhibited in the dark colors which the apostle employed. But the greater the amount of knowledge was, which the sorcerer, as an Israelite, could have acquired of the true God and his ways, of his counsel and his commands, the more decidedly he must have become an enemy of the kingdom of God, when he exhibited such cunning and sophistry in obstructing the ways of God.
b. Further, the Spirit of God and Christ reveals Himself in the announcement by the apostle of the divine punishment. We do not here discern the spirit of an Elijah, who calls down fire from heaven, and slays the prophets of Baal, nor that carnal zeal which so easily mingles with a righteous indignation. The course adopted by the apostle exhibits moderation, and a tendency to pity and to spare. He announces to the misguided man, that he would become blind, but that he would remain in that condition only during a certain period, and not until his death. Thus he indirectly speaks of a termination of the punishment, provided that the offender should cease to resist the will of God (comp. , etc. Act 13:10). This is the spirit of Christ, who is not come to destroy mens lives, but to save them. (Luk 9:56).
HOMILETICAL AND PRACTICAL
Act 13:4. So they, being sent forth by the Holy Ghost.The statement that they had received a divine mission, is repeated in this form, as the fact itself explains the divine guidance, the blessed results, and the miraculous deeds which are subsequently described. (Ap. Past.).Departed unto Seleucia sailed to Cyprus.All the steps of the true servants of God are not only remarkable, but are also attended by the divine blessing. The eyes of God watch over them and direct their course when they proceed from one place to another. It is not the celebrity of the spots which they visited, but their own character as faithful and obedient servants, who had obeyed the call of God, yielded to the guidance of the Holy Ghost, and finished their work in uprightness, which insures the honorable and enduring remembrance of their deeds. The divine blessing attends the labors of faithful servants of Christ, even when they are merely sojourners in any place, or, possibly, deliver only an occasional sermon on the road. So, too, Jesus always left a rich blessing behind, whenever he travelled, and, indeed, on every occasion. (Ap. Past.).
Act 13:5. They preached the word of God in the synagogues of the Jews.For, was not salvation of the Jews? [Joh 4:22]. The public synagogues furnished the most favorable opportunities for delivering addresses. It is important that we should enter every door which may be opened to us, and work while it is day. (Rieger).
Act 13:6. The isle, unto Paphos.Paphos was noted for the wantonness and vice which attended the worship of Venus. [Paphos was, indeed, a sanctuary of Greek religion: on this shore the fabled goddess (the Paphian Venus) first landed, when she rose from the sea (Tac. Hist. II. 2, 3).The polluted worship was originally introduced from Assyria or Phnicia, etc. (Conyb. and H. I. 168.Tr.]. It was precisely into such a stronghold of Satan [Rev 2:13] that the messengers of Christ at the very beginning effected an entrance. The prince of this world attempts, indeed, to offer resistance, and, in the person of the sorcerer, Bar-jesus, utters the language of reproach and defiance: I was here before you! (Rieger).
Act 13:7. Which [who] was with Sergius Paulus, a prudent [an intelligent] man.Prudence and godliness most happily accord with one another. The truth of God set forth in the Gospel, asks for the investigation of those who are wise. (Rieger).The desire to become acquainted with Gods word, is a mark of an intelligent mind. (Starke).Sergius was a man of understanding, and, nevertheless, allowed himself to be influenced by the sorceries of Bar-jesus: not only are the eyes of reason already weak, but the enchantments of impostors really consist in the success with which they also blind the eyes of reason. We accordingly perceive that many powerful minds are enslaved by a love of darkness. (Ap. Past.).
Act 13:8. Seeking to turn away the deputy from the faith.Men who occupy high positions, are always attended by persons who desire to turn them aside from the path of duty and suggest evil designs; they are not always warned and protected by apostles; comp. 1Sa 10:1-8. (Quesnel).
Act 13:9. Then Saul, who also is called Paul, filled with the Holy Ghost, set his eyes on him.He who is a Paul, that is, feeble and mean [Lat.] in his own eyes, is a Saul, that is, desired and beloved [see above Exeg. Act 13:9-12] by others. Pro 29:23. (Starke).As military leaders derive honorable titles from the places in which they gained victories, so Saul obtained the name which he bore as an apostle, from the first victory which he gained for Christ. He himself took the more pleasure in this change of his name, as Paul signifies little, mean; Eph 3:8; 2Co 12:9. [See Hom, and Pr. on Act 19:21.Tr.]. His Hebrew name was the same as that of the king of his own tribe, who was taller than any of the people [1Sa 9:2; 1Sa 10:23]: and as the latter persecuted David, the man after the Lords own heart [1Sa 13:14], so Saul, who surpassed all others in Pharisaic dignity [Gal 1:14], persecuted Jesus, the Son of David. He now writes the epitaph of the Saul who once was: PaulI live; yet not I, but Christ liveth in me. Gal 2:20. (Besser).We hear no loud and noisy reproaches, such as a hot temper utters. Even when a teachers office and conscience require him to employ the language of rebuke, he should carefully consider whether he is in the right frame of mind, and can speak and act in the presence of God out of the fulness of the Holy Ghost. (Ap. Past.).
Act 13:10. And said, O full of all subtilty child of the devil, etc.Paul inflicts one blow after the other, tears the mask from the deceivers face, and exposes to him the true state of his heart: child of the devil, the opposite of his name, Bar (son of) Jesus; full of subtilty and mischief, the opposite of Elymas (a sage); enemy of all righteousnessperverting the ways of Godthe opposite of the title which he assumed, i.e., a prophet of God (Act 13:6), a title belonging to him alone who teaches the true way of salvation. (Williger).
Act 13:11. The hand of the Lord is upon thee.It came upon him, not as in the case of the true servants of God, in order to enlighten and strengthen, but to blind and paralyze him. Nevertheless, the punishment was intended to be only temporary, since it was, in an evangelical sense, designed to be a chastisement unto righteousness, and not unto condemnation and reprobation.The punishment was, I. Suited to the offenderhe who blinded others, is struck blind himself; II. Adapted to impress and convince the spectators; III. Designed, with all its severity, to lead to the reformation of the offender, by Pauls indirect reference to divine mercy [for a season]. Paul himself had been blind for a season, when he was converted, and his own experience had taught him that this darkness was exceedingly salutary, since it enabled the sufferer to collect his thoughts and examine his spiritual state. (From Ap. Past.).
Act 13:12. Then the deputy, when he saw what was done, believed.The fall of one leads to the rising again [Luk 2:34] of another. (Starke).The judgment which overtook Elymas, delivered Sergius from his corrupt influence, but, strictly speaking, it was the doctrine of the Lord which supplied the seed and root of his faith. (Rieger).The soul of the meanest slave in Paphos was not less precious, it is true, than that of the ruler of the country; still, it was an important circumstance in the eyes of the apostle, that the first fruit of those who were called by his preaching, was one of those few noble ones (1Co 1:26), who obeyed the call of God. He had been commissioned to bear the name of Jesus Christ before kings (Act 9:15), and Sergius Paulus was the representative of kingly power in that country. (Besser).
(On Act 13:4-12). The first missionary ship: I. The fearless crewthe great apostle Paul, the noble Barnabas, the youthful Mark; II. The favorable windthe east wind filled the sails; and the Holy Ghost, the teachers; III. The blessed anchoragethe celebrated island of Cyprus, with its natural beauties, and its moral deformity; IV. The first prizesthe defeated sorcerer, and the converted ruler.The first missionary report, the type of all that have succeeded it: it is an image of the missionary work in general; I. Of its manifold ways; (a) externalSeleucia and Cyprus, the land and the sea; (b) internalJews and pagans; II. Of its painful struggles (a) with pagan vicesthe worship of Venus in Paphos; (b) with pagan superstitionthe sorcerer Elymas; III. Of its glorious victories; (a) the powers of darkness are overthrown (Elymas;) (b) souls are won (Sergius Paulus).Paul in Paphos, or, The preaching of the cross, revealed in its all-conquering power: I. It subdues the sensual desires of the world (in the voluptuous groves of roses and myrtles dedicated to Aphrodite, the apostle erects the cross of Christ as an emblem of repentance and the mortification of the flesh); II. It defeats the spurious wisdom of the world (the delusions of the sorcerer Elymas vanish before the light of evangelical grace and truth); III. It prevails over the weapons of the world (the Roman Proconsul surrenders as a captive to the word of God).The heavenly light of the Gospel, dispersing the magical delusions of the world: I. The magic of worldly lust (Cyprus with its vineyards and altars of Venus): II. The magic of worldly wisdom (Elymas with his frauds); III. The magic of worldly power (Sergius Paulus, the Roman Proconsul).Sergius Paulus, the first trophy of the great apostle of the Gentiles: I. He was taken from the midst of the enemies (a Roman, a man invested with power, a man of a cultivated mind); II. He was wrested from the hands of an artful adversary (Elymas, the representative of science falsely so called) [1Ti 6:20]; III. The victory conferred permanent honor on the apostle (a badge of honor attached to the name of Paul, which he ever afterwards bore, whether first assumed on this occasion, or now first deserved).The Gospel, a savour of life unto life for some (Sergius Paulus); a savour of death unto death for others (Elymas) [2Co 2:16].In what manner does a genuine servant of Christ rebuke sin? I. Not with carnal impetuosity, but in the fulness of the Holy Ghost, (Act 13:9); II. Not with carnal weapons, but with the sword of the word [Eph 6:17], which pierces [Heb 4:12] the evil heart (Act 13:10), and announces Gods judgment (Act 13:11); III. Not with a view to consign to death and damnation, but in order to warn, and to save the souls of men. (Act 13:11).[The various forms of sin which Paul encountered in the island Cyprus: I. Worldliness (Sergius Paulus); II. Gross vice (the worship of Venus); III. Superstition (Elymas); IV. Infidelity (unbelieving Jews, Act 13:9).Tr.].
Footnotes:
[3]Act 13:4. [of text. rec., from Egr., G, H,] is more fully supported than . [The latter is found in A. B. Cod. Sin., etc., and is adopted by Lach. Tisch. and Alf.Tr.]
[4]Act 13:6. a. before . is wanting in text. rec. [and G. H.]; but is very decidedly sustained [by A. B. C. D. E., Cod. Sin. Vulg. fathers,]; it may have seemed [to some copyists] to be superfluous [ and . being supposed to be inconsistent. (Alf.). It is inserted by recent editors generally.Tr.]
[5]Act 13:6. b. before , also seemed to be superfluous, and has, therefore, been omitted in text. rec., in accordance with some manuscripts [G. H.]. It is, however, so well supported, that it must be regarded as genuine. [Found in A. B. C. D. E. Cod. Sin.; Syr. Vulg. etc., and inserted by recent editors generally, except Scholz.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
Ver. 4. Sailed to Cyprus ] This island was anciently for its wealth called Macaria, that is, The Blessed. The people therein generally lived so at ease and pleasure, that thereof the island was dedicated to Venus, who was at Paphos especially worshipped, and much filthiness committed; yet thither are these apostles directed by the Holy Ghost, and a great man (with many others) converted to the faith. The Romans were invited by the wealth of the place to overrun it, Ita ut ius eius insulae avarius magis quam iustius simus assequuti, saith Sextus Rufus. But Christ (of his free grace) without any such motive, seized upon it by his gospel, and gathered a Church in it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. . ] Under the guidance of the Spirit, who directed their course.
] A very strong fortified city (supposed impregnable, Strabo, xvi. p. 751), fifteen miles from Antioch, on the Orontes, and five miles from its month. It was founded and fortified by Seleucus Nicator (Strabo, xvi. 749), who was buried there (Appian, Syr. 63). It was called seleucia ad mare , and Pieria , or , from Mount Pierius, on which it was built, to distinguish it from other Syrian towns of the same name. This mountain is called Coryphus, Polyb. v. 59, where is a minute description of the town and its site. Among other particulars he mentions, , . This excavated way is to this day conspicuous amongst the ruins of the city. It was under the Seleucid kings the capital of a district Selencis, and, since Pompey’s time, a free city , Strabo, xvi. 751. Plin. Act 13:21 (Winer, Realw.; and Mr. Lewin, Life of St. Paul, from an art, by Col. Chesney in the Geogr. Society’s Transactions.)
] The lofty outline of Cyprus is visible from the mouth of the Orontes (C. and H., edn. 2, i. p. 164). see below, Act 13:7 . It was the native country of Barnabas, and, as John Mark was his kinsman, they were likely to find more acceptance there than in other parts.
Fuente: Henry Alford’s Greek Testament
Act 13:4 . answered by in Act 13:5 , so Weiss and Rendall, Appendix on , p. 161. Page takes . in Act 13:6 as the antithesis, see his note on Act 2:41 . ., cf. Act 13:2 ; only in N.T. in Act 17:10 , cf. 2Sa 19:31 , where it denotes personal conduct. Mr. Rendall’s note takes the verb here also of the personal presence of the Holy Spirit conducting the Apostles on their way. : “went down,” R.V., of a journey from the interior to the coast, cf. Act 15:30 ; Vulgate, abierunt , and so A.V. “departed,” which fails to give the full force of the word. : the port of Antioch, built by the first Seleucus, about sixteen miles from the city on the Orontes; Seleucia ad mare and to distinguish it from other places bearing the same name, see Wetstein for references to it. On its mention here and St. Luke’s custom see Ramsay, St. Paul , p. 70. , cf. Act 4:36 . Although not expressly stated, we may well believe that the place was divinely intimated. But it was natural for more reasons than one that the missionaries should make for Cyprus. Barnabas was a Cypriote, and the nearness of Cyprus to Syria and its productive copper mines had attracted a large settlement of Jews, cf. also Act 11:19-20 , and the Church at Antioch moreover owed its birth in part to the Cypriotes, Act 11:20 (Act 21:16 ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 13:4-12
4So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. 5When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper. 6When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, 7who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. 8But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. 9But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, 10and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? 11″Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. 12Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.
Act 13:4 “being sent out by the Holy Spirit” This context does not assert the authority of the local church, but the authority of the Spirit. He is that part of the Trinity (see Special Topic at Act 2:32) emphasized in Acts. The “new Messianic age” was known as “the age of the Spirit.” He calls, gifts, directs, convicts, and empowers (cf. Joh 14:16-17; Joh 14:26; Joh 15:26; Joh 16:7-15). No permanent or effective ministry can occur without His presence and blessing.
“Seleucia” This was the port city of Antioch of Syria. It was about fifteen miles southwest. Its name goes back to Alexander the Great’s general (Seleucid), who ruled this area after Alexander’s death.
“Cyprus” This was Barnabas’ home (cf. Act 4:36) where there was a large Jewish population. In the OT it is known as Kittim. This was not the first Christian witness on this island (cf. Act 11:19-20).
Act 13:5 “Salamis” This was the port city on the east coast of the island of Cyprus. It was the commercial center of the island.
“they began to proclaim the word of God in the synagogue” The reason for this is obvious.
1. these Jews already knew the OT
2. Jews were the chosen people (cf. Gen 12:1-3) and had the first opportunity to respond (cf. Act 3:26; Act 13:46; Act 17:2; Act 18:4; Act 18:19; Act 19:8; Rom 1:16)
3. in the synagogue services were Gentiles who [a] had already been attracted to the one true God and [b] knew the OT
This became Paul’s regular missionary method wherever there was a synagogue.
“John” This refers to John Mark in whose home the disciples met (cf. Act 12:12). He is also the traditional writer of the Gospel of Mark, which seems to record the eyewitness testimony of the Apostle Peter. He is also the cause of the great argument between Paul and Barnabas which split the missionary team (cf. Act 15:36-41). However, later on Paul mentions John Mark in a positive way (cf. Col 4:10; 2Ti 4:11 and Phm 1:24). See fuller note at Introduction to Acts 16.
Act 13:6 “when they had gone through the whole island” This probably means that they stopped and preached in every synagogue on the island.
“Paphos” This refers to new Paphos, in contradistinction from the older Phoenician city seven miles away. Both of these cities are named after the Phoenician goddess Paphian. This was the god of love also known as Aphrodite, Astarte, Venus, etc. This city was the official political capital of Cyprus.
“Bar-Jesus” This man was a Jewish false prophet. His name means “son of Joshua.” We learn from Act 13:8 that he went by the designation Elymas the magician. This term magician reflects the Greek equivalent of an Aramaic root that means “sorcerer” (cf. Act 13:10). See Special Topic at Act 8:9.
Act 13:7 “the proconsul, Sergius Paulus” There has been much discussion about the historicity of Luke’s accounts. Here is a good example of the accuracy of Luke the historian. He calls this man “a proconsul,” which meant Cyprus was a Roman Senatorial province. We learn this occurred in A.D. 22 by decree from Augustus. We also learn from a Latin inscription at Soloi that Sergius Paulus began his proconsulship in A.D. 53. The more information archaeology discovers from the Mediterranean world of the first century, the more Luke’s historical accuracy is corroborated.
“a man of intelligence” This term is used with a wide variety of connotations. In this context it implies he was able to rule effectively. Also characterizing him in this way shows that the gospel not only impacted the poor and uneducated, but also the wealthy and educated (cf. Manaen Act 13:1). It is also possible that one of Luke’s intents of writing Acts was to show that the gospel did not threaten Roman rule.
Act 13:8 “Elymas” It seems that this Greek name is a transliteration of
1. an Arabic term for a wise man (a sage, a diviner, one who can foresee and control the future by manipulating the unseen powers/forces of the unseen realm, AB, vol. 2, p. 487)
2. an Aramaic word for one who interprets dreams
“magician” This is related to the term “magi,” which meant Chaldean-Median wise men, like Daniel (cf. Dan 2:2; Dan 4:9; Mat 2:1). However, by Paul’s day, it was used of itinerant magicians and wandering quacks in the Greco-Roman world. See Special Topic at Act 8:9.
“the faith” This term is used in three specific ways in the NT:
1. personal trusting in Jesus Christ as a Savior
2. faithful, godly living
3. theological content of the gospel (i.e., doctrine, cf. Jud 1:3; Jud 1:20)
The same ambiguity is seen in Act 6:7. Here it seems to refer to #3 because of the article and the context. See Special Topics at Act 3:16; Act 6:5.
Act 13:9 “Paul” This is the first use of his Roman cognomen in the book of Acts. Paul is from a Greek term that means “little.” Some think it refers to Paul’s physical size, others to his own personal evaluation of himself as “the least of the apostles” because he persecuted the church. It was probably the second name given to him by his parents at birth.
“Paul, filled with the Holy Spirit” The power of the Spirit that guided the early church is described by the term “the filling” (cf. Act 2:4; Act 4:8; Act 4:31; Act 6:3; Act 7:55; Act 9:17; Act 13:9; Act 13:52). The ongoing, daily filling of the Spirit is the normal state of all believers (cf. Eph 5:18). In Acts it is usually associated with a boldness to proclaim the gospel.
“fixed his gaze” See fuller note at Act 1:10.
Act 13:10 Paul characterizes this Jewish false prophet by several terms.
1. “full by deceit,” meaning to entrap with a bait (this is the only use of this term in Luke’s writings)
2. “full of all fraud,” this is from the Greek word that means to do something lightly or frivolously, but it came to have an evil connotation (cf. Act 18:14). This term is found only in Acts (cf. Act 13:10; Act 18:14).
3. “son of the devil,” this is a Semitic idiom (cf. Act 3:25; Act 4:36) for one characterized by the actions of the devil (cf. Mat 13:38; Joh 8:38; Joh 8:41; Joh 8:44, see Special Topics at Act 5:3)
4. “enemy of all righteousness,” This term is used several times in Luke’s writings involving OT quotes (cf. Luk 1:71; Luk 1:74; Luk 20:43; Act 2:35). All that is like God, this man was against. See SPECIAL TOPIC: RIGHTEOUSNESS at Act 3:14.
5. Paul uses the inclusive term “all” three times to show this man’s complete volitional wickedness
“to make crooked the straight ways of the Lord” This question expects a “yes” answer. The word “right” or “straight” in the NT reflects the OT concept of righteousness, which meant a standard or measuring reed. The NT terms “crooked” or “perverted” reflect the OT terms for sin, which were a deviation from the standard, which is God Himself. This man made everything crooked (i.e., the opposite of righteousness). See Special Topic at Act 3:14.
Act 13:11 “the hand of the Lord” This is a Semitic anthropomorphic phrase referring to the power and presence of YHWH (cf. Luk 1:66; Act 11:21). In the OT it often refers to God’s judgment (cf. Exo 9:3; 1Sa 5:6; Job 19:21; Job 23:2; Psa 32:4; Psa 38:2; Psa 39:10), as it does here.
“you will be blind” These powerful descriptive terms of evil and rebellion by which Paul characterizes this man and the form of his temporary divine punishment may reflect Paul’s own previous life. He looks back now and sees himself in this Jewish false teacher and his manipulation (cf. Act 9:8).
Blindness is often used in a parabolic sense of a lack of spiritual receptivity (cf. John 9; Acts 9; also note Deu 28:28-29).
Act 13:12 “believed when he saw what happened” This is the same Greek word (pisteu, the noun can be translated as believe, faith, or trust) used throughout the NT for genuine belief. This governor responded to the gospel message. One man’s eyes were closed (literally); one man’s eyes were opened (metaphorically). This is the mystery of belief and unbelief (cf. John 9). See Special Topics: Faith (noun, verb, and adjective) at Act 3:16 and OT Faith at Act 6:5.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
sailed. Greek apopleo. Here, Act 14:26; Act 20:15; Act 27:1.
Cyprus. Compare Act 4:36.
Fuente: Companion Bible Notes, Appendices and Graphics
4. .] Under the guidance of the Spirit, who directed their course.
] A very strong fortified city (supposed impregnable, Strabo, xvi. p. 751), fifteen miles from Antioch,-on the Orontes, and five miles from its month. It was founded and fortified by Seleucus Nicator (Strabo, xvi. 749), who was buried there (Appian, Syr. 63). It was called seleucia ad mare,-and Pieria, or , from Mount Pierius, on which it was built, to distinguish it from other Syrian towns of the same name. This mountain is called Coryphus, Polyb. v. 59, where is a minute description of the town and its site. Among other particulars he mentions, , . This excavated way is to this day conspicuous amongst the ruins of the city. It was under the Seleucid kings the capital of a district Selencis,-and, since Pompeys time, a free city, Strabo, xvi. 751. Plin. Act 13:21 (Winer, Realw.; and Mr. Lewin, Life of St. Paul, from an art, by Col. Chesney in the Geogr. Societys Transactions.)
] The lofty outline of Cyprus is visible from the mouth of the Orontes (C. and H., edn. 2, i. p. 164). see below, Act 13:7. It was the native country of Barnabas,-and, as John Mark was his kinsman, they were likely to find more acceptance there than in other parts.
Fuente: The Greek Testament
Act 13:4. ) having been sent forth, whithersoever they should have to go.-[ , by the Holy Spirit) Act 13:2; Act 13:9.-V. g.]-, Cyprus) the country of Barnabas: ch. Act 4:36.
Fuente: Gnomon of the New Testament
being: Act 20:23
Cyprus: Act 4:36, Act 11:19, Act 27:4
Reciprocal: Jer 23:21 – General Luk 10:2 – the Lord Joh 14:26 – Holy Ghost Act 10:20 – for Act 11:12 – the Spirit Act 15:36 – in every Act 15:39 – and sailed Act 21:3 – Cyprus Rom 15:19 – so that
Fuente: The Treasury of Scripture Knowledge
4
Act 13:4. The Holy Ghost sent them forth by speaking through the church. This was the start of the first “missionary journey.” Seleucia was a seaport town, from where they sailed to Cyprus, an island in the Mediterranean Sea.
Fuente: Combined Bible Commentary
Act 13:4. Departed. It was the first attempt of the two missionary apostles, and no doubt it was an anxious question with them whither they should first bend their steps, into which of the isles of the Gentiles they should first bear the message of the Redeemer. Cyprus was chosen, for it was the fatherland of Barnabas, who looked for at least a kindly reception and a welcome among his connections and family; at all events, they would not be quite friendless, these two solitary men, at the first stage of their dangerous mission journey.
Unto Seleucia. This was the port of Antioch, some fifteen miles from the city; it was built and strongly fortified by Seleucus Nicator about 345 years before this time. This sovereign is said to have built sixteen Antiochs and nine Seleucias. This city and harbour, to distinguish it, was called Seleucia on the sea. It was from this port of the luxurious and wicked Antioch that used to sail year by year, to Rome and Italy, that swarm of miserable and degraded beings Juvenal tells us of, when he writes of the corruption of Rome, and how much of it was due to Syria and its fatal influences (Sat. iii. 62).
From thence they sailed to Cyprus. The beautiful island was only a few hours sail from Seleucia, being distant about forty-eight miles from the Syrian coast. Cyprus is 130 miles long, and in one part of the island 50 miles in breadth. It was famous for its corn and oil and fruits. Its history has been a chequered one. Successively Persia, Egypt, and Rome have been its masters; the wave of Saracen conquest reached it in the ninth century; the Crusaders restored it to Christendom in the thirteenth century, and it subsequently became part of the territories of Venice. The Ottoman Turks conquered it in the sixteenth century, since which period it has formed part of their dominions. At the lime of the journey of Paul and Barnabas, Jews, it is said, constituted one-half of the population; this was no doubt one of the reasons which weighed with the missionary apostles when they chose it as the first scene of their labours (see also notes on Act 11:19-20).
Fuente: A Popular Commentary on the New Testament
PAULS FIRST MISSIONARY JOURNEY
Note who was the real inspirer and director of this missionary journey sent forth by the Holy Ghost (Act 13:4). This does not contradict the last phrase of the preceding verse which, properly rendered, is they let them go. Study the localities of Seleucia and Cyprus on the map. What was the first port of Cyprus at which they preached (Act 13:5)? Note that they began their work in the synagogues because it was the Divine order to preach to the Jew first (Rom 1:16), and because this assured them a waiting audience. The kind of ministry John Mark rendered is not stated, and some think it may have been of a domestic or personal kind. The emphasis in this part of the journey is on the events in Paphos, which place the student should identify. Those versed in dispensational matters speak of Elymas as a type of apostate Judaism which has turned away from the truth and perverts the right ways of the Lord. As he tried to keep the Word of God from the Roman governor, so the Jews tried to keep it from the Gentiles as a class; while on the other hand the judgment falling on him is also significant. Blindness has been put upon the Jews judicially, and they are grouping in the darkness without a leader. Compare the story (Acts 6-1) with such a passage as Isa 6:9-10, for example.
leaving the island for the continent of Asia Minor at Act 13:13, we find that verse to contain two interesting things. Paul is now first called by that name and begins to take the first place in the narrative as compared with Barnabas or any other fellow-worker. Also John Mark is pointed out as a deserter for some cause, just what is not known. Here see Act 15:38 and 2Ti 4:11, the first of which shows that Mark was to be blamed, and the second that he was subsequently restored to Pauls fellowship. The word Paul means little, but why it was now assumed by him is not known, except it be as expressing his estimate of himself spiritually.
Antioch in Pisidia (Act 13:14) was a region sometimes known as Galatia and as one of Pauls most important epistles was sent there it gives special interest to this part of the story. Furthermore we have here a sample of Pauls preaching as in the case of Peter at Pentecost, and also an intimation of how he found access to the people in the synagogues. The order of exercises there is given in Act 13:15. From Act 13:16-41 is the sermon, which differs from Peters in an important way. Peter addressed the Jews distinctively, and before the final offer of the kingdom was withdrawn from them for the time being, and hence he offered forgiveness on the ground of repentance and baptism. But Paul speaking to Gentiles as well as Jews, and proclaiming the gospel of grace as distinguished from that of the kingdom, utters a truth for the first time which Peter did not declare (Act 13:39). See comments on chapter 3.
The sermon breaks itself up into three parts: a historical retrospect (Act 13:16-25), an unveiling of the gospel (Act 13:26-39), and a warning (Act 13:40-41). Ye that fear God in contrast with Men of Israel (Act 13:16), means the devout Gentiles who sometimes worshipped in the synagogues. Observe that while Paul addresses himself chiefly to the Jews (Act 13:23), yet true to his commission these others are not forgotten Whosoever among you feareth God (Act 13:26). The gospel part of the sermon is a model for all time, a statement of facts (Act 13:27-31), a glorious declaration based upon them and buttressed by holy writ (Act 13:32-37), and the whole pressed home in a personal application (Act 13:38-39). The warning seems to have been drawn forth as was that of Stephen, by a spirit of opposition rising among his hearers.
The effects of the sermon are pointed out in Act 13:42-44, both Jews and Gentiles having been impressed, some of whom were saved. The next week shows a change in the situation explained in Act 13:44-48. Ordained in the last-named verse is not to be interpreted as an arbitrary act on Gods part, although it remains true that their acceptance of eternal life by faith shows that He had chosen them to that end. There was a wide work of evangelization in this place (Act 13:49), but at length the gospel messengers were forced out in to other regions (Act 13:50). Devout and honorable women, means doubtless Jewish worshippers who were wives of the rulers of the city.
We need not dwell on the story of Iconium (Act 14:1-5) except that the missionaries abode there a long time before persecution drove them forth, and that a great multitude of both Jews and Gentiles believed.
The events at Lystra are full of dramatic movement (Act 14:6-20). The supernatural deliverance of Paul suggests Job 2:6. But is it not amazing that they should have returned, without fear, through the cities in which they had so recently suffered persecution (Act 14:21). Some have calculated that the whole of this journey covered about a year and a half.
QUESTIONS
1. Who originated this missionary journey?
2. What geographical relation does Cyprus bear to Syria and Asia Minor?
3. In what sense may Elymas be spoken of as a type?
4. What is the meaning of the name Paul?
5. Describe the simple service of the synagogue.
6. Analyze Pauls sermon at Antioch.
7. Give the story of Lystra in your own words.
Fuente: James Gray’s Concise Bible Commentary
Observe here, 1. The apostles Barnabas and Saul having received their commission, set forth for their work to which they were designed; and their first journey was from Antioch to Cyprus, an island of the Gentiles, lewd and wicked; where Venus was worshipped: And much filthiness was committed by them in that abominable Pagan worship. Yet the free grace fo God cast a look of pity and love upon sinful Cyprus: The Holy Ghost directs these apostles thither, to reclaim them from sin, and reduce them to the obedience of the gospel.
Observe, 2. That though Saul and Barnabas were sent forth to preach the gospel to the Gentiles, yet they made the first tender of it to the Jews wherever they came; accordingly here in Cyprus, there being a great number of Jews, the apostles went into the Synagogues, and preached to them.
Christ was the minister of circumcision, who was himself “sent to the lost sheep of the house of Israel;” and accordingly sent his apostles out first, to feed and gather those poor scattered sheep; these were accounted the children of the house, and the Gentiles reckoned as dogs; but when those wanton and full-fed children began to waste their meat, and cast it under their table, then did the Gentile dogs gather up their leavings; Act 13:46. “It was necessary,” both by virtue of Christ’s command and example also, “that the word of God should be first spoken to you: but seeing ye put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.”
Observe, 3. What an early opposition the devil made against the apostles in their preaching the gospel to the Gentiles; he feared the battering down the walls of his kingdom, and therefore stirs up his instrument Elymas the sorcerer to withstand them, and particularly to endeavour to divert Sergius Paulus, who governed that island, from the faith.
Where note, The character given of this vile man by the apostle, “Oh full of all subtilty and mischief: a child of the devil, an enemy of all righteousness:”
Intimating, 1. That to be subtle to do mischief, is the genius or disposition of the devil’s children.
2. That to be an opposer of good is to be conformable to the devil: It is the height of wickedness, not only to do evil, but to oppose good; to be an enemy to, and opposer of goodness, is the very character of Satan and his children. So much as any man opposes goodness, so much he has of the devil’s disposition in him: “thou child of the devil, thou enemy of all righteousness.”
Observe, 4. The judgment inflicted by God on this wicked instrument of the devil, and the suitableness of the judgment inflictd on the sin committed; he wickedly shut the eyes of his understanding against the light of the gospel, and God deprives him of his bodily sight.
Thus the wisdom of God doth oft-times so suit his judgment to the sins committed, that a person may even read his sin in his punishment: Yet how did God temper mercy with the judgment, inflicting blindness upon this vile wretch only for a season? Even the very judgments of God are medicinal and in mercy: When God punishes, it is with a design not to ruin, but reform.
Observe lastly, What success St. Paul’s ministry together with the sight of this miracle, had upon Sergius Paulus the governor; he was thereby converted to the fatih: “When he saw what was done, he believed; being astonished at the doctrine of the Lord.” The word never works more kindly, than when it is received with admiration, where it does not produce faith: Many marvelled who never believed; but this governor was astonished, and believed also.
Fuente: Expository Notes with Practical Observations on the New Testament
Preaching at Paphos
The company first went to Seleucia, which was the port city of Antioch. It was located about 16 miles downstream. They sailed approximately one hundred miles to Salamis, the largest city on the eastern end of the island of Cyprus. Coffman reports that some 50 years after Barnabas and Saul were there, there was a Jewish uprising in which 240,000 Gentiles were slaughtered. Hadrian, a future Roman emperor, put down the rebellion and expelled the Jews from the city. Luke told Theophilus that Barnabas and Saul preached in the synagogues within the city. John Mark served as their attendant.
They crossed the island to Paphos, the capital city and home of the proconsul, Sergius Paulus, identified by Luke as a wise man. He had a Jewish adviser known as Bar-jesus, who Luke also describes as a sorcerer, or one who used magic and incantations, and a false prophet. The name Elymas is an Arabic word meaning sorcerer. Sergius Paulus sent for Barnabas and Saul because he wanted to hear God’s word.
Elymas did everything he could to deter the proconsul from hearing these preachers, likely fearing he would lose his influence. Luke says Saul, who was also known by his Greek name, Paul, was filled with the Holy Spirit when he challenged the sorcerer. The apostle described him as a deceiver who opposed righteous living. By the power of God, Paul struck him blind for a season. Coffman notes the word “mist” was used by Hippocrates to describe any dimming of vision brought on by cataracts or disease. The teachings of Jesus which had been presented and the power of the miracle convinced Sergius Paulus to follow Christ in full obedience ( Act 13:4-12 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 13:4-5. So they being sent forth by the Holy Ghost By his immediate direction. This seems to be added to signify, that though they were solemnly recommended to God by the prayers of their brethren, their authority was not derived from them, but from the Holy Spirit himself. Departed unto Seleucia A considerable port on the Mediterranean sea; and from thence they sailed to Cyprus The island so infamous for the worship of Venus, who was supposed to hold her peculiar residence there, and therefore was commonly called the Cyprian goddess. When they were at Salamis Situated on the eastern part of the island, and consequently was nearest to the place from whence they came; they preached the word in the synagogues of the Jews For there were great numbers of that people in Cyprus. They had also John for their minister Who willingly waited on them, not pretending to a character by any means equal to theirs.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4, 5. We now follow Barnabas and Saul to their new field of labor. Their departure from Antioch is thus announced by Luke: (4) “So they, being sent forth by the Holy Spirit, went down to Seleucia, and thence sailed into Cyprus. (5) And when they were in Salamis, they preached the word of God in the synagogues. And they had John as an assistant.” Seleucia was the seaport nearest to Antioch, distant some fifteen or eighteen miles, and near the mouth of the river Orontes, on the bank of which Antioch is situated. Embarking upon some trading vessel, they sailed to the port of Salamis, which is at the eastern end of the island of Cyprus.
In choosing this island as the first point in the wide world to which they directed their steps, they were, doubtless, guided not by the natural partiality which Barnabas may have felt for it as his native land, but by that fixed principle in the apostolic labors which taught them to cultivate first those fields which promised the most abundant harvest. The fact that this was the native island of Barnabas gave him hope of a more ready access to many old associates. Besides, the gospel had already been proclaimed here with some success among the Jews, and in the city of Salamis, as we learn from the text just quoted, there was more than one Jewish synagogue.
What duties were performed by John, in his capacity as “an assistant,” can not be specifically determined with certainty. The term assistant would indicate that he performed, under their direction, a part of the same labor in which they were themselves engaged. The fact, however, that Saul was not in the habit of immersing his own converts, but imposed this duty on his assistants, renders it highly probable that this was at least one of the duties performed by John.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4, 5. They go from Antioch to Seleucia, a large city on the river Orontes, down which they sail into the Mediterranean, landing at Salamis, the metropolis of Eastern Cyprus, the native city of Barnabas, who, as the elder minister, led the expedition, having his own country on his heart for the salvation of the Lord. Mark accompanies them, a boy preacher helping in the meetings. We find in the evangelistic tours they invariably went to places where there was a Jewish synagogue, which they first entered, and preached the gospel.
Fuente: William Godbey’s Commentary on the New Testament
Act 13:4-12. Successes in Cyprus.
Act 13:4. went down: the usual phrase in connexion with a seaport.Seleucia is the port of Antioch, about sixteen miles from it.
Act 13:5. Salamis is the eastern port of Cyprus.in the synagogues: this was the natural procedure for a Jew with a message bearing on the faith and on the salvation of his race. Ac. develops later a theory as to Pauls practice in addressing Jew and Gentile; the fact as told here may be accepted. What was Marks function as their attendant? The synagogue was fully supplied with officials, and no services elsewhere are spoken of.
Act 13:6. Paphos is at the W. end of the island, and there Paul, like Peter on his first mission among Gentiles (Act 8:18-24), has an encounter with a sorcerer. He has attached himself to the proconsul Sergius Paulus (whose name has been found on an inscription in Cyprus), and tries to prejudice him against Pauls preaching. A proconsul might be interested in the various cults and prophets of the population.
Act 13:9. The apostle receives the name Paul, by which he is afterwards known, but the statement implies that he had that name already, and it is not necessary to connect it with that of the proconsul. He was born a Roman citizen, and in his mission among the Gentiles it was suitable that he should use his Roman name.
Act 13:10 f. The denunciation and the threats may be traced in OT (e.g., Hos 14:9, Exodus 9, 1Sa 5:5-7); Paul himself had been struck with blindness when opposing the Lord, and had to be led. The threat is at once fulfilled; the achlys or mist which spread over his eyes is a term used by medical writers of cataract or of the invasion of the eye by matter from a neighbouring swelling (Hobart, p. 44). It is better not to define the term too closely here. The faith of the proconsul is attributed to what he has seen, not what he has heard (cf. Act 4:16, Act 8:13). The teaching of the Lord appears to him a teaching with power (Mar 1:27), being accompanied by such wonders.
Fuente: Peake’s Commentary on the Bible
Verse 4
Seleucia; the seaport of Antioch, on the Mediterranean, at the mouth of the Orontes, Antioch being about twenty miles inland.–Cyprus. This island was the place from which Barnabas originally came. (Acts 4:36.) It was large and populous island, about one hundred and seventy miles long from Salamis to Paphos.
Fuente: Abbott’s Illustrated New Testament
13:4 {3} So they, being sent forth by the Holy Ghost, departed unto {d} Seleucia; and from thence they sailed to Cyprus.
(3) Paul and his companions first bring Cyprus to the subjection and obedience of Christ.
(d) Seleucia was a city of Cilicia, so called after Seleucus, one of Alexander’s successors.
Fuente: Geneva Bible Notes
2. The mission to Cyprus 13:4-12
Luke recorded the events of Paul’s first missionary journey to document the extension of the church into new territory and to illustrate the principles and methods by which the church grew. He also did so to show God’s supernatural blessing on the witness of Barnabas and Saul.
". . . the account of Paul’s ministry has two parts: his journeys (Acts 11-20) and his trials (Acts 21-28)." [Note: Bock, "A Theology . . .," p. 151.]
Peter had encountered Simon, a sorcerer, when the Jerusalem church initiated its first major outreach in Samaria (Act 8:9-24). Similarly Barnabas and Saul ran into Bar-Jesus, a false prophet and sorcerer, when the Antioch church conducted its first major outreach to Gentiles. Luke undoubtedly wanted his readers to note the parallel and to draw the conclusion that God was behind the second outreach to Gentiles as He had been behind the first one to Samaritans.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Luke carefully noted that the person ultimately responsible for the venture that followed was the Holy Spirit (cf. Act 1:1-2). This was another of God’s initiatives in building His church. Barnabas and Saul departed from the port of Antioch, Seleucia, located about 15 miles to the west near where the Orontes River flowed into the Mediterranean Sea. The island of Cyprus (Kittim, Gen 10:4; et al.) was Barnabas’ homeland (Act 4:36). [Note: See Jerome Murphy-O’Connor, "On the Road and on the Sea with St. Paul," Bible Review 1:2 (Summer 1985):38-47, for some very interesting insights into travel conditions over land and water in the first century Roman world.]
"Cyprus was an island of great importance from very early times, being situated on the shipping lanes between Syria, Asia Minor, and Greece. In 57 B.C. it was annexed by Rome from Egypt and in 55 B.C. incorporated into the province of Cilicia. In 27 B.C. it became a separate province governed on behalf of the emperor Augustus by an imperial legate. In 22 B.C. Augustus relinquished its control to the senate, and, like other senatorial provinces, it was administered by a proconsul." [Note: Longenecker, p. 419.]