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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 15:41 marks the commencement of the Apostle Paul's second missionary journey, undertaken with Silas, immediately following the pivotal Jerusalem Council. This verse succinctly describes their strategic itinerary through the Roman provinces of Syria and Cilicia, where their primary mission was to solidify the faith and provide pastoral care to the nascent Christian communities already established in those regions, thereby reinforcing the foundational doctrines and unity of the early church.
Context
Literary Context
This verse immediately follows the resolution of the Jerusalem Council, a landmark event that addressed the critical theological question of Gentile salvation and the Mosaic Law. The council's decision, affirming salvation by grace through faith without the necessity of circumcision for Gentiles, was to be disseminated to the churches. Paul's journey, therefore, was not merely evangelistic but crucial for communicating and reinforcing these decrees, ensuring doctrinal unity and peace among Jewish and Gentile believers. Furthermore, the verse is preceded by the personal conflict between Paul and Barnabas over John Mark, leading to their separation and Paul's decision to take Silas as his companion, setting the stage for this new phase of missionary activity.
Historical & Cultural Context
Syria and Cilicia were Roman provinces located in Asia Minor, strategically important for trade and communication. Antioch, in Syria, was the launching point for Paul's journeys and a significant center for early Christianity, serving as a multicultural hub where Jewish and Gentile believers coexisted. The churches in these regions were relatively young, having been established during Paul's first journey or by other early evangelists. They faced internal challenges, such as integrating diverse cultural backgrounds and resisting external pressures from Judaizers who insisted on adherence to the Mosaic Law. Paul's visits were essential for providing apostolic oversight, combating false teaching, and nurturing these communities in a complex religious and political landscape.
Key Themes
Acts 15:41 contributes significantly to several overarching themes in the book of Acts. Firstly, it underscores the theme of Church Nurturing and Confirmation, emphasizing that missionary work extends beyond initial conversion to include ongoing pastoral care, teaching, and strengthening of believers in their faith. This is vital for the spiritual health and organizational stability of the early Christian congregations, as seen later when churches were strengthened in faith and increased in number. Secondly, it highlights Apostolic Oversight and Strategy, demonstrating Paul's systematic approach to church planting and development, not just through evangelism but through consistent follow-up and spiritual reinforcement. Lastly, the journey serves as the Aftermath of the Jerusalem Council, as Paul's mission was instrumental in disseminating and implementing the council's decrees, fostering unity and correct doctrine among diverse groups of believers, and ensuring the gospel's unhindered spread.
Exposition and Analysis
Key Word Analysis
This verb signifies a journey or passage through a place, often with a specific purpose or intention. In this context, it implies a systematic and intentional traversal of the regions of Syria and Cilicia, rather than a mere casual passing. It conveys the active and purposeful nature of Paul's missionary travel, indicating that he was not simply moving from one point to another but engaging with the communities along the way.
Derived from epi (upon) and stērizō (to make firm, to establish), this word means "to strengthen further," "to establish firmly," or "to reestablish." It suggests an active process of reinforcing, encouraging, and providing foundational support to ensure the churches were strong in doctrine and spiritual practice. It implies building upon an existing foundation, making something more stable and resilient, which was crucial for the young churches facing various challenges.
This term refers to a "calling out" or an "assembly," specifically a religious congregation or Christian community. In the context of Acts, it denotes local gatherings of believers, whether in homes or other meeting places. The plural "churches" indicates that Paul's mission was directed at multiple distinct communities within these regions, highlighting the growing network of Christian fellowships beyond Jerusalem.
Verse Breakdown
"And he went through Syria and Cilicia,"
This clause establishes the geographical scope of Paul's initial movements on his second missionary journey. Following his departure from Antioch (which was in Syria) and his new partnership with Silas, Paul began traversing these Roman provinces. This indicates a deliberate and strategic route, likely revisiting areas where he had previously ministered or where Christian communities had already been established, perhaps by others.
"confirming the churches."
This phrase reveals the core purpose and nature of Paul's activity in these regions. His aim was not primarily to evangelize new territories at this stage, but to strengthen, encourage, and solidify the existing Christian congregations. This "confirming" involved teaching, reinforcing sound doctrine (especially the decrees of the Jerusalem Council), providing pastoral care, and addressing any internal or external challenges the believers faced, ensuring their spiritual stability and growth.
Literary Devices
The verse primarily employs Narrative Progression, advancing the storyline of Paul's missionary journeys and the spread of the gospel. It functions as a transitional statement, moving from the resolution of the Jerusalem Council to the practical implementation of its decrees and the ongoing work of church development. There is also an element of Conciseness and Understatement, as the single word "confirming" (ἐπιστηρίζω) encapsulates a vast amount of pastoral labor, teaching, encouragement, and problem-solving that Paul and Silas would have undertaken in each church. The use of the plural "churches" also demonstrates Generalization, referring collectively to the numerous distinct Christian communities scattered throughout the vast regions of Syria and Cilicia, rather than detailing each individual visit.
Theological and Thematic Connections
Acts 15:41 underscores the profound theological truth that Christian discipleship and community are not static but require ongoing nourishment and reinforcement. The "confirming" of the churches highlights the crucial role of pastoral care, sound doctrine, and spiritual maturity in the life of believers and congregations. It demonstrates that the initial proclamation of the gospel must be followed by diligent teaching and strengthening to ensure believers are firmly rooted in their faith and equipped to live out their calling. This commitment to nurturing reflects God's own faithfulness in sustaining His people and building His church, ensuring its resilience against internal division and external pressures.
Reflection and Application
Acts 15:41 offers a timeless model for Christian ministry, emphasizing that the work of the church extends far beyond initial evangelism. It calls us to recognize the vital importance of discipleship, spiritual formation, and ongoing pastoral care. Just as Paul and Silas diligently revisited and strengthened the early churches, contemporary leaders and believers are called to invest in the spiritual health and maturity of their communities. This involves consistent teaching of biblical truth, fostering environments of encouragement and accountability, and actively addressing challenges to faith and unity. For individual believers, it's a reminder to seek out opportunities for spiritual growth and to be "confirmed" in their faith through sound doctrine and fellowship. For churches, it's a mandate to prioritize nurturing existing members, ensuring they are firmly grounded in Christ and equipped for service, thus building resilient and vibrant communities that can effectively bear witness to the gospel in the world.
Questions for Reflection
FAQ
What does "confirming the churches" mean in a practical sense for Paul and Silas?
"Confirming the churches" (Greek: epistērízō) meant actively strengthening and establishing them more firmly in their faith and practice. Practically, this would have involved several key activities. First, they would have delivered and explained the decrees of the Jerusalem Council, ensuring the Gentile believers understood they were fully accepted into the covenant community without needing to adhere to the Mosaic Law's ceremonial aspects. Second, they would have provided pastoral teaching, reinforcing core Christian doctrines, correcting any misunderstandings, and addressing false teachings that may have arisen. Third, they likely offered encouragement and exhortation, bolstering the believers' resolve in the face of persecution or internal struggles. Finally, they would have helped organize and stabilize the local church structures, perhaps appointing elders or deacons, and fostering unity among diverse members. This comprehensive approach ensured the spiritual health and resilience of these nascent communities.
Christ-Centered Fulfillment
Acts 15:41, though describing Paul's apostolic ministry, finds its ultimate significance and fulfillment in the person and work of Jesus Christ. Paul's mission to "confirm the churches" is a direct outflow of Christ's own commitment to build and sustain His body. Jesus declared, "I will build my church, and the gates of hell shall not prevail against it," indicating His sovereign power and ongoing work in establishing and strengthening His people. Paul, as an apostle, was merely an instrument in Christ's hands, carrying out the divine will to mature and solidify the early Christian communities. Just as Christ is the Good Shepherd who lays down His life for the sheep, He continues to shepherd His church through His Spirit and appointed leaders, ensuring they are rooted and grounded in His truth. The confirmation of the churches by Paul foreshadows the ultimate work of Christ, who is the Head of the church, which is His body, continually nourishing and cherishing it until it reaches full maturity in Him. Every act of strengthening and nurturing within the church is a participation in Christ's own ongoing work of perfecting His bride.