Acts 13:4

So they, being sent forth by the Holy Spirit, departed unto Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. (Acts 13:4–5)

Watch how God Himself does the work—calling, separating, saving—through the preached word and risen Christ.

God Works, But First He Separates Us

We began the 13th chapter of Acts last week, where in the city of Antioch God had called and ordained five men as prophets and teachers over the fellowship of believers. As they ministered unto the Lord and fasted, the Holy Spirit spoke a very specific word: "Separate unto me Barnabas and Saul for the work whereunto I have called them." When they had fasted and prayed, they laid hands on them and sent them away. Now, being sent forth by the Holy Spirit, we come to verse 4.

It is God who works. In Philippians chapter 2 we read that it is God who works in us both to will and to do His good pleasure. But before God can work in you and through you, that separating unto God is essential. Until we are consecrated and given over to God for His work, we will never experience God using us in the powerful way we'll see throughout the rest of Acts.

This is why Paul wrote to the church at Rome, "I beg you that you would present your bodies as living sacrifices, holy and acceptable unto God, which is your reasonable service." Paul desired that every believer experience the abundant life God came to give. As Jesus said in John 10:10, "The thief has come to steal, to kill, and to destroy, but I have come that you might have life, and that more abundantly." But first comes the separating unto the Lord.

To Cyprus and the Preaching of the Word

When Saul and Barnabas were separated, the church sent them out and God sent them forth, and they departed to Seleucia—a coastal city on the Mediterranean, much like Southern California, and the first stop for those journeying to other regions. From there they decided to go to Cyprus, an island some 60 miles off the coast. Why Cyprus? Back in Acts chapter 4, when we were first introduced to Barnabas, we learned he was a Levite from Cyprus. Perhaps he said, "Let's go minister among my own people, and we'll see what God does."

They took a boat to Salamis, on the eastern side of Cyprus, and they preached the word of God in the synagogues of the Jews, with John Mark as their minister. Underline that phrase: they preached the word of God. As Paul wrote to Corinth, "We preach not ourselves, but we preach Christ and Him crucified." We as human beings have a tendency to be self-focused and self-absorbed. But when God begins to do a work in our lives, He changes our outlook, and that change comes forth in the way we speak.

We must also recognize that neither Paul in his day nor we in ours have any power to save people. It is the word of God that is the power of God unto salvation. Notice, too, that they went to the synagogue. This becomes Paul's standard operating procedure in Acts—in nearly every city, the first thing he does is find the synagogue. During this period many synagogues had an open synagogue policy: the Jews would gather on the Sabbath, worship with a psalm, read from the law and the prophets, and then give opportunity for a leader to bring an exhortation. If a traveling rabbi was present, they would often defer to him. Paul took full advantage of this everywhere he went.

Elimas the Sorcerer Withstands the Work

When they had gone through the isle of Cyprus, they came to Paphos, where they found a certain sorcerer who was also a false prophet, a Jew named Bar-Jesus. "Bar" in Hebrew means "son of," so his name was literally "son of Jesus"—not Jesus of Nazareth, but very likely his father's name was Jesus. Yet it appears Luke didn't even want to call him that, so he refers to him by his other name, Elimas, in verse 8.

A Jewish sorcerer and false prophet is a strange combination—like that SAT test, "which of these does not belong?" In Deuteronomy 18, Moses warned Israel: "There shall not be found among you... one that uses divination or an observer of times or an enchanter or a witch or a charmer or a consulter with familiar spirits or a wizard or a necromancer. For all that do these things are an abomination to the Lord." And in Deuteronomy 13, Moses warned that a prophet or dreamer of dreams who performs a sign and then says, "Let us go after other gods," is not to be heard, but put to death. So this man stood in a precarious position—a Jew who was both an abomination and a false prophet.

Yet Elimas had a privileged position of power with Sergius Paulus, the deputy of the country, a prudent and intelligent man who called for Barnabas and Saul and desired to hear the word of God. But Elimas the sorcerer withstood them, seeking to turn the deputy from the faith. Have you ever experienced this—sharing the word of God with a coworker or family member, and someone keeps interjecting, "Well, what about this?" to distract the whole situation? Let's see how Paul responded.

"Blindness Be Upon You"

Saul, who was also called Paul, filled with the Holy Spirit, set his eyes on Elimas and said, "O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season." Immediately a mist and darkness fell on him, and he went about seeking someone to lead him by the hand. How cool would that be—standing with a coworker, and that one person constantly interjecting, and you turn and say, "Blindness be upon you," and they can't see?

Notice verse 9 says Saul was "also called Paul." Saul was a Hebrew from the tribe of Benjamin, named after the first king of Israel, but he grew up in the Greek territory of Tarsus, so having two names was not uncommon. Interestingly, Saul means "one who is desired," while Paul means "little." For the rest of Acts, Saul of Tarsus is called the apostle Paul—likely because he ministered in a predominantly Greek and Roman culture. Yet the difference fits, for he took on the character of one who was little—a humble man. Church history records that Paul was a short man with a balding head, a large Roman nose, and bowed legs. When I think of the apostle Paul, I think of my dad—a smaller Italian man with a good nose and bowed legs.

This little man of great faith turned to a sorcerer who under the Old Testament law would have been an abomination worthy of death—yet notice the grace of God. Can you think of another Jew in Acts who stood in the way of God's work? The very man who said "thou child of the devil"—Saul of Tarsus. When Saul stood against God's work, God met him on the road to Damascus with a bright shining light: "Saul, Saul, why are you persecuting me?... I am Jesus whom you persecute." And Saul was blinded for three days. Perhaps in Paul's mind, this is what God does to those who contradict Him.

Astonished at the Doctrine, Not the Miracle

When the deputy saw what was done, he believed, being astonished at the doctrine of the Lord. Formerly Sergius Paulus had been enticed by the power of Elimas, but now the sorcerer was shown for what he really was—an imposter with no power of God, a child of the devil. The power he held over the deputy was instantly released by the power of God.

Remember when we went through the gospel of John, how Jesus' seven miracles substantiated His message—the works proved the words were true. In the same way, this miraculous work proved Paul's words were true. But notice where the deputy's astonishment was: at the teaching of the Lord, not the miracle. The sorcerer also performed works; that was no big deal to Sergius Paulus. But this word grabbed his heart and transformed his mind.

We often think, "If only I could perform a miracle, that coworker or family member would get it." We wish we could turn to someone and say, "Blindness be upon you," and everyone would want to come to our church. But Paul tells us in Romans 1 that the word of God is the power of God unto salvation. Miracles, amazing as they can be, do not save people; God's word does. Jesus rightly said it is a wicked and perverse generation that seeks after a miraculous sign. Far better that we understand and expound the word of God.

John Mark Departs

When Paul and his company loosed from Paphos, they came to Perga in Pamphylia, and John departed from them and returned to Jerusalem. This is an interesting side note. You may remember Barnabas brought his nephew, John Mark, back from Jerusalem, and Mark accompanied them as their minister. But now, early in the journey, after Cyprus, when they sail north to modern-day Turkey, John decides to go back to Jerusalem.

We aren't told why—perhaps he was homesick. But this upset Paul greatly; to him, John Mark was a quitter. We know this because in Acts 16, when Barnabas wants to take Mark on the second journey, Paul absolutely refuses, and the two men split ways. There is one interesting possibility: notice verse 13 says "Paul and his company," whereas before it always said "Barnabas and Saul." Perhaps Mark was bothered that leadership had shifted from his uncle to Paul. Yet this would not be the end of the story. In Paul's very last letter, 2 Timothy, as he awaited execution, he wrote, "Send Mark to me, for he is useful to me in the ministry." God is able to bring restoration to these things.

Into the Synagogue at Antioch of Pisidia

When they departed from Perga, they came to Antioch of Pisidia and went into the synagogue. Wait—weren't they just sent out from Antioch? Here's the resolution: hundreds of years earlier, Alexander the Great conquered the known world and died young, around 32, dividing his empire among four generals. One general founded many cities and named fifteen of them Antioch, after his father. So people would say, "Which Antioch?" This one is Antioch of Pisidia in modern-day Turkey.

Paul would enter the synagogue likely dressed in his pharisaical garb, with the credentials of a man trained in Jerusalem under Gamaliel, possibly a member of the Sanhedrin, and named Saul of the tribe of Benjamin—the very tribe of Israel's first king. The rulers would see him, learn who he was, and give him a prominent seat. After they read from the law and the prophets, they sent to Paul and Barnabas, saying, "Ye men and brethren, if ye have any word of exhortation for the people, say on."

Picture it: Jewish men in the front and center, their wives behind them, and along the back walls the God-fearers—Gentiles who respected the law of Moses but had not converted. I imagine Paul turned to Barnabas and said, "Do I have something to share? I think I do."

Paul Rehearses the Work of God in Israel

Paul stood and said, "Men of Israel, and ye that fear God, give audience." He addressed not only the Jewish men but the Gentile God-fearers, which was not the custom. Then he traced their history: "The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out... and when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot... and afterward they desired a king: and God gave unto them Saul... And when he had removed him, he raised up unto them David to be their king."

Notice how many times Paul refers to the work that God did: God chose, God exalted, God brought them out, God endured their wicked manners, God destroyed their enemies, God gave them an inheritance, God gave them judges. In the ancient world, most civilizations rose to greatness because of a man, and they named their nation after him. But Israel was different—God was their King. Then in 1 Samuel they came to Samuel and said, "We don't want God; we want a king like the other nations." So God gave them Saul, head and shoulders above all the men of Israel, the king they chose for themselves before he had done anything great. And he never fully rose to greatness, because he was just a man.

A Man After God's Own Heart

God removed Saul and raised up David, giving this testimony: "I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will." When God anointed David, he was nothing—just the youngest shepherd boy in his family. What made him a man after God's own heart? He was not perfect; anyone who reads 1 and 2 Samuel sees that. He gave way to anger, fear, and anxiety; he committed adultery, murdered to hide it, and lied about it for a year. Yet when his sin was exposed, he repented. Saul did not, but David did. Read Psalm 51: "Against thee, and thee only, have I sinned... Thou desirest truth in the inward parts... a broken and a contrite heart, O God, thou wilt not despise."

Of this man's seed, Paul says, God according to His promise raised unto Israel a Savior, Jesus. The Jews knew the Messiah would come from the line of David—that's why Jesus is called the Son of David. Now Paul stands before them and says, "He has come; His name is Jesus." Imagine how the hearts of those Jewish men must have leapt. Some were probably thinking, "Where is He, Paul? Is He coming?"

Two Responses to Jesus

Paul reveals two responses to Jesus. First, John the Baptist: "And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose." In John chapter 1, the Levites asked John, "Are you the Messiah?" He answered, "I am the voice of one crying in the wilderness... there comes one after me who is greater than me, whose sandal I am not worthy to unloose."

What does that strange phrase mean? In Jesus' day, traveling rabbis gathered disciples who followed them everywhere. Some great rabbis had made rules forbidding a rabbi from asking his disciples to remove the sandals from his feet, because washing feet was the job of the lowest servant—a degrading task. But John says, "There is one so much greater than I am that I wouldn't even be worthy to do that most degrading task for Him." That is the proper response to Jesus—recognition that He is greater than anything that could ever be.

Then Paul shows the other response: "For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain... they took him down from the tree, and laid him in a sepulchre."

But God Raised Him From the Dead

Here was a gathering of people whose hearts were beating fast at the news the Messiah had come—and then Paul says the rulers in Jerusalem killed Him. I imagine they all sunk in their seats: "No, they killed the Messiah." But look at the next two words in verse 30: but God. Circle those words—perhaps the most glorious words of this passage, and some of the most glorious in all the Bible.

In Ephesians 2 Paul writes the same words: "And you hath he quickened, who were dead in trespasses and sins... but God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." But God! Israel was chosen, exalted, cared for, given land—and yet they rejected Him, and when the Messiah came they put Him to death. But God raised Him from the dead.

Paul drives this home repeatedly: "But God raised him from the dead" (v. 30). "He was seen many days of them which came up with him from Galilee" (v. 31)—seen by witnesses. "God hath fulfilled the same unto us... in that he hath raised up Jesus again" (v. 33). "He raised him up from the dead, now no more to return to corruption" (v. 34). "But he, whom God raised again, saw no corruption" (v. 37). Four times Paul declares it: the rulers put Him to death, but God raised Him from the dead—absolute proof that He is the Savior of mankind.

Forgiveness and Justification Through Him

What is the application? "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." Because He is the risen Savior, He is able to forgive sins. Remember in Luke, when four men lowered their paralyzed friend through the roof to Jesus, He said, "Son, thy sins are forgiven." The Pharisees thought, "Who can forgive sins but God only?" Jesus asked which was easier to say, then said, "That ye may know that the Son of man hath power on earth to forgive sins... arise, take up thy bed, and walk."

"And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Jesus does not merely set aside our punishment; He justifies us, removing our sins as far as the east is from the west. As Isaiah said 700 years before, "Though your sins be as scarlet, they shall be as white as snow." The law of Moses could not save you—Romans 3:20 says by the law comes the knowledge of sin. Paul told the Galatians the law is our schoolmaster to point us to Christ. It reveals we are sinners and then points to Jesus the Savior.

Paul warns, quoting Habakkuk: "Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish." Beware that your heart is not hardened until you become a despiser and perish.

The Whole City Comes to Hear the Word

When the Jews left the synagogue, every one of the Gentiles in the back came to Paul and begged that these words be preached to them the next Sabbath. They had never heard such a thing—no one had ever told them salvation was for them; they had always been told they must first become Jews. Many Jews and devout proselytes followed Paul and Barnabas, who persuaded them to continue in the grace of God.

The next Sabbath almost the whole city came together to hear the word of God. How did that happen? Someone told them—"Come and hear the word of God." Sometimes we are fearful to share the word with a neighbor or coworker. Have you ever thought simply to invite them, "Come and hear the word of God," that they might call on the name of the Lord and be saved? I once heard an atheist tell a believer, "I don't think you really believe these things, because if you really believed every unbeliever is going to hell, you would not waste a single breath before telling them." So the question comes to us: do we really believe this? If we do, it transforms us. These people heard the word, were transformed, and went out into the highways saying, "You've got to come and hear the word of God."

Rejection and Moving On

But when the Jews saw the multitudes, they were filled with envy and spoke against Paul, contradicting and blaspheming. Paul and Barnabas grew bold and said, "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." By their own free choice, given to them by God, they rejected the word and judged themselves unworthy. When the Gentiles heard this, they were glad—a major understatement; they leapt for joy and glorified the word of the Lord, and as many as were ordained to eternal life believed.

But the Jews stirred up devout women and chief men and raised persecution, expelling Paul and Barnabas, who shook the dust off their feet and came to Iconium. And the disciples were filled with joy and the Holy Ghost.

How do you respond when you are rejected? Often we get angry and plead, but that is not what Paul and Barnabas did. They fulfilled exactly what Jesus told His disciples in Luke 9:5—"If they don't receive you, shake the dust from your feet and go on; it will be a testimony against them in the day of judgment."

Over the years I've come to a place where, when people say, "I don't want to hear what you have to say," I respond, "God has given you free choice—you are allowed to reject it. But let me read you Hebrews 10:26: 'For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,' but a certain fearful looking for of judgment and fiery indignation." Don't let the person you share the gospel with walk away comfortable. Tell them, "It's your free choice—but all you have to look forward to is eternal judgment, and I'll show you the chapter and verse." That verse will keep them up at night.

Runners understand this: that tiny pebble in your shoe drives you crazy. The word of God can be like that little rock. Don't simply say, "Thanks for talking; God bless you," and leave them comfortable. Leave them with something that sticks in their side like a thorn.

The God Who Does the Work

Acts 13 shows us the work that God does. God is the Savior. It was God who called the children of Israel, God who saved them, God who brought them out of Egypt, God who took care of them, God who gave them land—God who did everything for them. And they rejected Him. Today you have that same choice. God is the one who gave you life. You have the opportunity to reject Him, and if you do, all you have to look forward to is judgment. But if you follow Him, He has promised abundant life.

Closing Prayer

God, I thank You for Your word. It is sharper than any two-edged sword; it is powerful, and for some today it is a little rock in their shoe. But Lord, we also know it is Your power unto salvation for everyone that believes—not just for a Jew, but for all mankind. Thank You, Lord, for saving me, one who was once dead in trespasses and sins, but You have given me life. Oh Lord, those glorious words—but God. As we go from this place today, I pray You would remind us of these things throughout the week as we walk in this world as lights in a dark place. For we ask it in Jesus' name, and all God's people said, Amen.