According to Acts 4:36, Barnabas was a native of Cyprus. He and Paul arrive in Salamis, formerly the capital, on the eastern coast. Here they proclaimed the word of God in the Jewish synagogue, which is consistent with the earlier missionary activity described in 11:19. Perhaps the earlier evangelists to Cyprus had been to other areas on the island, prompting Paul and Barnabas to choose Salamis as the next logical and strategic location for this work. Going to the Jewish synagogue prefigures what Paul will practice throughout Acts and his teaching in Romans 1:16 that salvation is to the Jews first.

John Mark is mentioned by name in 13:5. Having come to Antioch with them from Jerusalem (12:25), he is now on hand to assist Paul and Barnabas in their work. Some scholars have surmised that John Mark gives eyewitness testimony to certain gospel events that neither Paul nor Barnabas could supply, thus “helping” in the proclamation of the gospel. This may be true, but the general sense of the term “helper” is probably the best understanding. John Mark helped Paul and Barnabas in a number of ways, in all likelihood.

Salamis is large enough to have multiple Jewish synagogues throughout the city. From here, the team traverses across the breadth of the island, eventually arriving at Paphos in the west, the new capital city. Here they are opposed by Bar-Jesus who is also known as Elymas, a Jewish false prophet and magician. This is at once striking, given the condemnation of sorcery and occult practices in Deuteronomy 18:10, 2 Kings 17:17, Jeremiah 27:9, Ezekiel 12:24. With the Aramaic name “Bar-Jesus” (son of Joshua / Jesus), he appears as a dark alternative to the true Savior. He attends to the proconsul as a court astrologer / magician.

And yet, the proconsul is intrigued by the gospel message. Luke emphasizes that he was an intelligent man, which indicates that the efficacy of the gospel goes far beyond tent revival emotionalism. No, the Good News here is presented as a reasonable, rational message with a coherent worldview. The implication here is that this Good News also undercuts the dark power of the occult as characterized by Bar-Jesus. Feeling threatened, this shadowy figure tries to use his influence to dissuade the proconsul from believing.

The Greek word here for “magician” is magos, the same word to describe Simon of Samaria in Acts 8:9. Just as Simon Peter confronts this dark magic in Samaria, so does Paul confront it in Cyprus.

And this is where we see more of Paul’s trademark zeal. He denounces the magician as a child of the devil rather than a son / follower of Jesus as his name would indicate. Paul calls down divine judgment upon him in the form of temporary blindness. And there is no irony here. Paul understands better than anyone that the darkening of the eyes can lead the mind and soul to be restored to the light.

When it says that Elymas stumbles about seeking someone to lead him by the hand (Acts 13:11), we are reminded of Paul (Saul) in a similar condition on the road to Damascus (Acts 9:8). Does Elymas — like Paul before him — conclude that Jesus is the true Messiah? Does he abandon his devotion to the dark arts and live up to his namesake by becoming a follower of Jesus? We’re left to wonder; the text doesn’t say.

Whereas the fate of Elymas remains a mystery, Luke would have his readers know this: the proconsul believed the Good News about Jesus (Acts 13:12).