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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 15:36–41. His three-level outline is real structure in the source text, so it is rendered as structure.
We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well.
I.Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe,
1.To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade.
2.For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Sol 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See Th1 3:5, Th1 3:6.
3.What was intended in this visit: "Let us see how they do," pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them.
II.The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now,
1.Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations.
2.Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19.
III.The issue of this disagreement:
it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see,
1.That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot.
2.That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails.
3.That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign.
IV.The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong.
It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes.
1.More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual (Nescio qu natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light.
2.More hands are hereby employed in the ministry of the gospel among the Gentiles; for,
(1.)John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, Pe1 5:13.
(2.)Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work.
V.We may further observe,
1.That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people.
2.That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (Ti2 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us,
(1.)That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them.
(2.)That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to.
3.That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And there seems indeed to be exasperation, but in fact the whole matter is a plan of the Divine Providence, that each should receive his proper place: and it behooved that they should not be upon a par, but the one should lead, and the other be led. "And so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the Churches." And this also is a work of Providence. For the Cyprians had exhibited nothing of the like sort as they at Antioch and the rest: and those needed the softer character, but these needed such a character as Paul's.
"And how is it not amiss, that upon so small a matter there should arise so great an evil?" In the first place then, no evil did come of it, if, sufficing each for whole nations, they were divided the one from the other, but a great good. And besides, they would not readily have chosen to leave each other. But admire, I pray you, the writer, how he does not conceal this either. "But at any rate," say you, "if they must needs part, let it be without exasperation." Nay, but if nothing more, observe this, that in this too is shown what was of man (in the preaching of the Gospel). For if the like behooved to be shown (even) in what Christ did, much more here.
Would to God we too made such separations, as to go forth for preaching. A wonderful man this is; and exceedingly great! To Mark this contest was exceedingly beneficial. For the awe inspired by Paul converted him, while the kindness of Barnabas caused that he was not left behind: so that they contend indeed, but the gain comes to one and the same end. For indeed, seeing Paul choosing to leave him, he would be exceedingly awed, and would condemn himself, and seeing Barnabas so taking his part, he would love him exceedingly: and so the disciple was corrected by the contention of the teachers: so far was he from being offended thereby.
"And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other." And already indeed Luke has described to us the character of the Apostles, that the one was more tender and indulgent, but this one more strict and austere. For the gifts are diverse-(the gifts, I say), for that this is a gift is manifest-but the one befitting one, the other another set of characters, and if they change places, harm results instead of good. In the Prophets too we find this: diverse minds, diverse characters: for instance, Elias austere, Moses meek. So here Paul is more vehement.
The point to be considered, is not that they differed in their opinions, but that they accommodated themselves the one to the other (seeing), that thus it was a greater good their being parted: and the matter took a pretext from this. What then? did they withdraw in enmity? God forbid! In fact you see after this Barnabas receiving many encomiums from Paul in the Epistles. There was "sharp contention," it says, not enmity nor quarrelling. The contention availed so far as to part them. And with reason: for what each supposed to be profitable, he did not forego thereafter, because of the fellowship with the other. Nay, it seems to me that the parting took place advisedly, and that they said one to another "As I wish not, and thou wishest, therefore that we may not fight, let us distribute the places." So that in fact they did this, altogether yielding each to the other: for Barnabas wished Paul's plan to stand, therefore withdrew; on the other hand, Paul wished the other's plan to stand, therefore he withdrew.
This happens even in the case where God and men are the parties: the man requests, God is wroth. For instance, when He saith, "If her father had spit in her face": and again, "Let me alone, and in Mine anger I will blot out this people." And Samuel when he mourns for Saul. For by both, great good is done. Thus also here: the one is wroth, the other not so. The same happens also in matters where we are concerned. And the sharp contention with good reason, that Mark may receive a lesson, and the affair may not seem mere stage-playing. For it is not to be thought that he who bids, "Let not the sun go down upon your wrath," would have been wroth because of such a matter as this: nor that he who on all occasions gave way would not have given way here, he who so greatly loved Paul that before this he sought him in Tarsus, and brought him to the Apostles, and undertook the alms in common with him, and in common the business relating to the decree.
And besides, the contention cannot be said to be evil, when each disputes for such objects (as here) and with just reason. I grant you, if the exasperation were in seeking his own, and contending for his own honor, this might well be (reproved): but if wishing, both the one and the other, to instruct and teach, the one took this way and the other that, what is there to find fault with? For in many things they acted upon their human judgment; for they were not stocks or stones. And observe how Paul impeaches (Mark), and gives the reason. For of his exceeding humility he reverenced Barnabas, as having been partner with him in so great works, and being with him: but still he did not so reverence him, as to overlook (what was necessary).
But Paul insisted that he should not be received. Because, standing on the very forefront of the line, he had stood too tepidly, and rightly, Paul rejected him, lest others be corrupted by his influence as though it were contagion.
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Summary
Acts 15:38 records a pivotal moment of tension between the Apostle Paul and Barnabas, two foundational figures in early Christian missions. Their disagreement centered on whether to include John Mark in their upcoming second missionary journey, with Paul vehemently opposing it due to Mark's previous abandonment of their work in Pamphylia. This verse sets the stage for a "sharp contention" that ultimately led to the separation of these esteemed colleagues, yet providentially resulted in the expansion of the Gospel through two distinct missionary teams.
Context
Literary Context
This verse immediately follows the momentous Jerusalem Council described in Acts 15:1-35, where the early church leaders affirmed salvation by grace through faith, not by adherence to Mosaic Law. With this doctrinal clarity established, Paul and Barnabas, having delivered the council's letter, planned to revisit the churches they had previously planted to strengthen the believers. The narrative in Acts 15:36-41 depicts the practical outworking of ministry, showing that even Spirit-filled leaders could encounter profound disagreements on strategy and personnel. Paul's objection to John Mark is the catalyst for the "sharp contention" mentioned in Acts 15:39, leading to their separation and the formation of two missionary teams.
Historical & Cultural Context
The early Christian missionary journeys were arduous and dangerous, requiring immense dedication, resilience, and trustworthiness from all participants. Travel often involved long, perilous treks through rugged terrain and over seas, facing opposition from hostile authorities, religious adversaries, and even natural elements. In such a demanding environment, a team member's reliability was paramount. John Mark's earlier departure from the first missionary journey in Pamphylia (a Roman province in southern Asia Minor) was not merely an inconvenience but a significant setback, potentially jeopardizing the mission's integrity and the safety of the remaining team. Paul, as a strategic and results-oriented leader, prioritized unwavering commitment for the sake of the Gospel's advance, viewing past actions as a strong indicator of future reliability.
Key Themes
This passage contributes to several key themes within Acts and the broader New Testament. Firstly, it highlights the theme of disagreement within the body of Christ, demonstrating that even deeply committed and Spirit-led individuals like Paul and Barnabas could have significant differences of opinion, yet God could use such conflict for His greater purposes, as seen in the subsequent expansion of missionary efforts. Secondly, it underscores the importance of perseverance and reliability in ministry, particularly in the face of demanding and dangerous work. Paul's stance reflects a high standard for those engaged in the "work" of the Gospel. Lastly, implicitly, it introduces the theme of redemption and second chances, which is later beautifully illustrated by John Mark's restoration and subsequent usefulness to Paul, as evidenced in later epistles like Colossians 4:10 and 2 Timothy 4:11.
Exposition and Analysis
Key Word Analysis
This word (G515) means "to deem entitled or fit; to desire, think good, count worthy." Paul's "thought not good" (οὐκ ἠξίου, ouk ēxiou) indicates a strong, deliberate judgment. It wasn't merely a preference but a conviction that John Mark was not "fit" or "worthy" to join them on this particular mission, based on his previous conduct. This reflects Paul's pragmatic assessment of the demands of the work and the need for reliable companions.
The term (G868) means "to remove, to desist, desert, draw (fall) away, refrain, withdraw self." When applied to John Mark, it emphasizes his act of abandoning the missionary team. Paul viewed this as a significant withdrawal or desertion from the crucial "work," highlighting a lack of steadfastness that he believed made Mark unsuitable for the rigors of the second journey.
This word (G2041) refers to "toil (as an effort or occupation); by implication, an act; deed, doing, labour, work." In this context, "the work" signifies the demanding, sacrificial, and often perilous missionary endeavor of spreading the Gospel. Paul's concern was not personal animosity but a commitment to the effectiveness and integrity of this sacred "work," which required absolute dedication from all participants.
Verse Breakdown
"But Paul thought not good to take him with them"
This clause reveals Paul's firm conviction and decisive judgment regarding John Mark. The Greek phrase "οὐκ ἠξίου" (ouk ēxiou), translated as "thought not good," conveys a strong sense of deeming someone unfit or unworthy for a particular task. Paul, a seasoned missionary, was unwilling to compromise on the reliability of his team members, given the arduous and often dangerous nature of their calling. His assessment was rooted in a pragmatic understanding of the demands of the mission.
"who departed from them from Pamphylia"
This part of the verse provides the specific reason for Paul's objection. It directly references John Mark's previous action during the first missionary journey, where he left Paul and Barnabas in Pamphylia (specifically, Perga, as mentioned in Acts 13:13). The word "departed" (ἀποστάντα, apostanta) carries the connotation of withdrawing or deserting, implying a lack of commitment or perseverance at a critical juncture. This past failure weighed heavily on Paul's mind.
"and went not with them to the work"
This final clause clarifies the nature of John Mark's departure: he did not continue with them "to the work" (εἰς τὸ ἔργον, eis to ergon). This "work" refers to the arduous and vital task of evangelism and church planting. Mark's failure to proceed with them to the more challenging interior regions (like Pisidian Antioch) indicated a perceived lack of endurance or commitment to the demanding mission. For Paul, this past action was a disqualifier for future participation in such a crucial endeavor.
Literary Devices
The passage employs several literary devices. Characterization is prominent, vividly portraying Paul's pragmatic, mission-focused leadership style in contrast to Barnabas's more gracious and perhaps nurturing approach. Paul's "thought not good" reveals his unwavering commitment to the efficiency and reliability required for the demanding "work." There is also a subtle foreshadowing of the subsequent "sharp contention" (Acts 15:39), as this initial disagreement sets the stage for the dramatic separation of Paul and Barnabas. Furthermore, the narrative contains irony, as this seemingly negative conflict ultimately leads to a positive outcome: the doubling of missionary efforts and the expansion of the Gospel's reach, demonstrating God's ability to work through human imperfections and disagreements for His sovereign purposes.
Theological and Thematic Connections
This verse, while detailing a personal conflict, offers profound theological insights into the nature of Christian ministry, leadership, and human relationships. It reminds us that even exemplary servants of God can experience sharp disagreements, underscoring the reality of human fallibility even among the Spirit-filled. Yet, it also powerfully illustrates God's sovereignty, demonstrating how He can providentially use such conflicts, not to hinder, but to expand His kingdom work. The subsequent restoration of John Mark, who later became "profitable" to Paul, speaks volumes about the themes of grace, redemption, and the transformative power of the Holy Spirit in an individual's life, highlighting that past failures do not necessarily define one's future usefulness in God's service. This narrative encourages a balanced perspective on accountability and restorative grace within the Christian community.
Reflection and Application
The disagreement between Paul and Barnabas over John Mark serves as a powerful reminder that even deeply committed believers and spiritual leaders can have genuine, even "sharp," differences of opinion. This passage challenges us to consider how we navigate conflict within our own Christian communities and relationships. Rather than viewing disagreement as inherently negative, we can learn to seek God's hand in it, recognizing that sometimes, divergent paths can lead to a greater collective impact for the Kingdom. It also prompts us to reflect on the importance of perseverance in our own callings and ministries, understanding that "the work" of God often demands unwavering commitment. However, it equally calls us to extend grace and offer second chances, remembering John Mark's journey from perceived failure to invaluable service. We are invited to cultivate an environment where individuals can grow, learn from mistakes, and be restored to usefulness, just as Paul eventually recognized John Mark's renewed value.
Questions for Reflection
FAQ
Was Paul wrong to refuse John Mark, given that Mark later became useful?
Paul's decision was based on a pragmatic assessment of the immediate needs of the mission and John Mark's past actions. At that moment, Paul prioritized the reliability and unwavering commitment required for the arduous "work" of evangelism. While hindsight, and later New Testament passages like Colossians 4:10 and 2 Timothy 4:11, show John Mark's eventual maturity and usefulness, Paul's initial stance was not necessarily "wrong" but a judgment call made under specific circumstances. God, in His sovereignty, used this very disagreement to expand the missionary effort, demonstrating that even human conflict can serve divine purposes. It highlights the tension between grace and accountability in ministry.
Christ-Centered Fulfillment
While Acts 15:38 details a human conflict, it implicitly points to the overarching grace and redemptive work found supremely in Christ. Paul's insistence on reliability for "the work" underscores the high cost of discipleship and the demands of following Jesus, who Himself called for absolute commitment (e.g., Luke 9:23). Yet, the subsequent narrative of John Mark's restoration beautifully foreshadows the boundless grace of Christ, who offers second chances and redeems those who falter. Just as John Mark was eventually deemed "profitable" for the ministry, so too does Christ take our past failures, weaknesses, and even desertions, and through His transforming power, makes us useful for His Kingdom. His ultimate "work" on the cross (e.g., John 19:30) provides the foundation for all ministry, enabling imperfect people to participate in His perfect mission. The ability of God to use human disagreement for greater good in this passage reflects the divine wisdom that orchestrates all things for His glory, a wisdom perfectly embodied in Christ, the Head of the Church (e.g., Ephesians 1:22-23).