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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
Historical Reception
One surviving comment on this verse from the historical church.
"But Paul," it says, "departed, having chosen Silas, and being commended to the grace of God." What is this? They prayed it says: they besought God. See on all occasions how the prayer of the brethren can do great things. And now he journeyed by land, wishing even by his journeying to benefit those who saw him. For when indeed they were in haste they sailed, but now not so. "And he went through Syria and Cilicia, confirming the Churches. Then came he to Derbe and Lystra." Mark the wisdom of Paul: he does not go to other cities before he has visited them which had received the Word. For it is folly to run at random. This let us also do: let us teach the first in the first place, that these may not become an hindrance to them that are to come after.
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Summary
Acts 15:40 marks a pivotal moment in the early Christian mission, detailing the commencement of Paul's second missionary journey. Following a significant dispute with Barnabas, Paul chooses Silas as his new traveling companion. This verse highlights the Antioch church's formal endorsement and prayerful commissioning of Paul and Silas, entrusting them to the divine favor and empowering presence of God as they set out to further spread the Gospel.
Context
Literary Context
Acts 15:40 immediately follows a sharp disagreement between Paul and Barnabas concerning whether John Mark, who had previously deserted them (Acts 13:13), should accompany them on another missionary endeavor. This contention, described as "sharp" (παροξυσμός) in Acts 15:39, led to their separation. Despite this personal friction, the narrative demonstrates that the work of spreading the Gospel continued, with Paul forming a new partnership with Silas, who had been a prominent leader and prophet from the Jerusalem church and a bearer of the Jerusalem Council's decrees (Acts 15:22 and Acts 15:27). This verse, therefore, serves as the narrative bridge from the resolution of the Jerusalem Council to the active expansion of the Christian mission into new territories.
Historical & Cultural Context
The setting is Antioch in Syria, which had become a crucial hub for Gentile missions after Jerusalem (Acts 11:19-26). The early church operated with a strong sense of communal responsibility and spiritual authority. The act of "recommending" (παραδοθεὶς) missionaries was a formal and significant practice, signifying the church's blessing, financial and prayerful support, and an acknowledgment of God's call upon the individuals. It was not merely a farewell but a solemn act of entrusting the missionaries to God's care and power for their arduous and often perilous task. Such endorsements provided legitimacy and spiritual backing for their ministry in new regions.
Key Themes
This verse contributes to several overarching themes in Acts. Firstly, it illustrates Divine Providence Amidst Human Imperfection, showing that even through personal conflict and disagreement between respected leaders, God's overarching plan for spreading the gospel moves forward, opening new avenues and partnerships. The separation of Paul and Barnabas ultimately led to two distinct missionary teams, effectively doubling the reach of the Gospel. Secondly, it underscores the Importance of Church Endorsement and Blessing for missionary endeavors, highlighting that ministry is a communal effort, not a solitary pursuit. The "brethren" (the church in Antioch) formally recommended Paul and Silas, signifying their approval and spiritual support for the mission, echoing the initial commissioning of Paul and Barnabas in Acts 13:1-3. Finally, the phrase "unto the grace of God" emphasizes Reliance on God's Sovereign Grace as the foundational principle for all effective ministry, reminding believers that success and protection are not dependent on human strength or strategy, but entirely on divine favor and empowerment, a concept foundational to Paul's theology (Ephesians 2:8-9).
Exposition and Analysis
Key Word Analysis
This verb, G1951, means "to surname, select." In this context, it signifies Paul's deliberate and intentional selection of Silas as his new missionary partner. It implies a considered choice based on Silas's known character, spiritual gifts (as a prophet), and his recent involvement with the Jerusalem Council's decrees, making him a suitable and trusted companion for the demanding journey ahead.
Meaning "to surrender, i.e., yield up, intrust, transmit." This term is crucial. It signifies more than a simple farewell; it denotes a formal act of committing or entrusting Paul and Silas to God's care and power by the church. It implies a transfer of responsibility, a solemn handing over of the missionaries and their mission into the hands of God, accompanied by the church's prayers and blessing.
Meaning "graciousness (as gratifying), of manner or act... especially the divine influence upon the heart, and its reflection in the life; including gratitude." Here, "grace of God" refers to God's unmerited favor, enabling power, and divine assistance. It highlights that the success, protection, and fruitfulness of their arduous missionary journey would depend entirely on God's supernatural provision and empowering presence, not on their own abilities or resources.
Verse Breakdown
"And Paul chose Silas"
This clause highlights Paul's decisive action in forming a new missionary team. After the separation from Barnabas, Paul did not cease his missionary endeavors but proactively selected a new, equally capable partner in Silas, demonstrating his unwavering commitment to the Great Commission.
"and departed"
This simple phrase signifies the immediate and active commencement of Paul's second missionary journey. It marks the physical departure from Antioch, initiating a new phase of evangelistic outreach and church planting across the Roman world.
"being recommended by the brethren"
This emphasizes the crucial role of the local church in commissioning and supporting missionary work. The "brethren" (the church in Antioch) formally endorsed Paul and Silas, signifying their collective approval, prayerful support, and spiritual backing for the mission, entrusting them to God's care.
"unto the grace of God"
This powerful theological statement underscores the ultimate source of strength and success for their ministry. It means they were committed to God's favor, empowering presence, and divine enabling. Their journey and its fruitfulness were understood to be entirely dependent on God's undeserved grace, not on human effort alone.
Literary Devices
Acts 15:40 functions as a significant Transition in the narrative, marking the end of one phase of missionary partnership and the beginning of another, thereby propelling the story of the Gospel's spread forward. The mention of specific individuals, Paul and Silas, serves as Epithet or direct naming, grounding the theological narrative in the actions of historical figures. The phrase "the brethren" functions as a Synecdoche or Metonymy, where a part (the brothers) stands for the whole (the church community in Antioch), signifying the collective will and spiritual authority of the entire congregation. Most profoundly, the concluding phrase "unto the grace of God" acts as a concise Theological Statement, summarizing the spiritual foundation and ultimate reliance of their mission, emphasizing divine enablement over human strength.
Theological and Thematic Connections
Acts 15:40 profoundly illustrates the dynamic interplay between divine sovereignty and human agency in the expansion of God's kingdom. Even amidst the very human reality of disagreement and separation, God's purposes are not thwarted but often advanced through new avenues and partnerships. The church's act of "recommending" underscores the communal nature of Christian ministry, highlighting that those sent out are not isolated individuals but representatives of the body of Christ, sustained by its prayers and spiritual authority. Ultimately, the verse anchors all missionary endeavor in the "grace of God," reminding us that effective ministry flows from and depends upon God's unmerited favor and empowering presence, not human wisdom or strength. This theological truth liberates ministers from self-reliance and fosters a deep dependence on the Lord.
Reflection and Application
Acts 15:40 offers profound lessons for contemporary believers and the church. It challenges us to consider how we navigate disagreements within Christian community: while painful, conflict does not have to be an end to ministry but can, under God's sovereign hand, lead to new and fruitful directions. The church's formal act of "recommending" Paul and Silas highlights the vital importance of communal support for those engaged in ministry—whether local or global. We are called to pray for, encourage, and materially support those whom God has called and sent, recognizing that ministry is a corporate endeavor. Most importantly, the verse reminds us that all effective service, indeed all Christian living, is ultimately dependent on "the grace of God." This calls us to a posture of humility and dependence, acknowledging that our strength, wisdom, and success come not from ourselves but from His divine favor and enabling power. It encourages us to step out in faith, knowing that God's grace will be sufficient for every task.
Questions for Reflection
FAQ
Why did Paul choose Silas, and what was Silas's significance?
Paul chose Silas (also known as Silvanus) as his new companion after a sharp disagreement with Barnabas over John Mark. Silas was an excellent choice because he was a leading figure in the Jerusalem church, a prophet, and had recently served as a messenger, along with Judas Barsabbas, to deliver the decrees of the Jerusalem Council to the churches, including Antioch (Acts 15:22 and Acts 15:27). His background provided a strong link to the Jerusalem apostles and ensured continuity in the message of the Gospel, particularly regarding Gentile inclusion. Silas proved to be a steadfast and effective partner, enduring imprisonment with Paul (Acts 16:25) and contributing significantly to the establishment of churches throughout the second missionary journey.
What does "being recommended by the brethren unto the grace of God" imply about the early church's practice?
This phrase signifies a formal and profound act of commissioning and spiritual endorsement by the church in Antioch. It was not merely a casual farewell but a solemn act of entrusting Paul and Silas to God's care, protection, and empowering favor for their arduous missionary task. It implies that the "brethren" (the church community) recognized God's call on Paul and Silas, affirmed their mission, and committed them through prayer and blessing to the divine enabling power of God's grace. This practice highlights the early church's understanding that missionary endeavors were a corporate undertaking, dependent on communal support and, ultimately, on God's sovereign provision and blessing. It underscores the church's role in sending out and supporting those called to spread the Gospel, echoing the initial commissioning of Paul and Barnabas in Acts 13:1-3.
Christ-Centered Fulfillment
Acts 15:40, while a historical account of early church missions, deeply resonates with Christ-centered truths. The entire enterprise of spreading the Gospel, exemplified by Paul and Silas's journey, is a direct fulfillment of Christ's Great Commission to His disciples, commanding them to "go and make disciples of all nations" (Matthew 28:19-20). Their reliance on "the grace of God" for their mission finds its ultimate source and embodiment in Jesus Christ Himself, who is "full of grace and truth" (John 1:14). The power and authority by which they embarked were not their own, but Christ's, who promised His disciples, "you will receive power when the Holy Spirit has come upon you, and you will be my witnesses" (Acts 1:8). Furthermore, the spirit of self-sacrifice, endurance, and unwavering commitment to the Gospel displayed by Paul and Silas, even amidst human disagreements, mirrors the ultimate self-giving love and obedience of Christ, who "emptied himself, by taking the form of a servant" (Philippians 2:5-8). Thus, their journey, empowered by grace and endorsed by the church, is a continuation of Christ's redemptive work in the world, building His church and gathering His people from every tribe and nation.