Acts 15:39

Act 15:39. Παροξυσμὸς, the exasperation of their minds [contention]) Whether Barnabas sometime before looked upon the greatness of Paul, as being a colleague junior to himself, with less joyful feeling; or this present was the only source of contention between them; vehement excitement is denoted by this word. Barnabas was leaning more on the lenient view of the case, Paul, on the truth [strict justice]. There is no other sin of which there is greater danger in the case of holy and great colleagues. “How comprehensive is the grace, how powerful the faith, which, in the midst of the world, in the midst of sin, amidst so many snares of Satan, and in the case of such incredible infirmity on our parts, notwithstanding sanctifies, still sustains, and preserves!”—Justus Jonas.—ἀποχωρισθῆναι, that they departed asunder) This separation also was directed (overruled) by the Lord to good. For so out of one pair, two were made: and Paul having obtained, instead of one colleague who was his equal, several subordinates, was the less restricted in his movements. Paul also afterwards made kind mention of Barnabas: 1Co 9:6.—ἐκπλεῦσαι) sailed forth, on a different course. The infinitive depends on ὥστε. The exasperation on the part of Barnabas was more violent: for it is the sailing of Barnabas, rather than the setting out of Paul, that is deduced from it.—Κύπρον, Cyprus) His country, intending again to see it, and know “in what state it was” (how it had itself): Act 15:36, with which comp. ch. Act 13:4 [Barnabas and Saul at the first had sailed to Cyprus].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 15:39 . παροξυσμός , Heb 10:24 , in different sense, nowhere else in N.T. The verb is found twice, Act 17:16 , 1Co 13:5 ; in the former passage of Paul’s righteous provocation in Athens, and in the latter of irritation of mind as here; the noun twice in LXX of God’s righteous anger, Deu 29:28 , Jer 39 (32):37 ( cf. also the verb, Deu 9:7-8 , etc.), so too in Dem. Both noun and verb are common in medical language (Hobart); παροξυσμός , φησίν , ἐγένετο οὐχ ἔχθρα οὐδὲ φιλονεικία ; in the result good, for Mark was stirred up to greater diligence by Paul, and the kindness of Barnabas made him cling to him all the more devotedly, cf. Oecumenius, in loco . ἀποχωρισθῆναι : “they parted asunder,” R.V., cf. διαχωρίζεσθαι ἀπό , Gen 13:11 ; Gen 13:14 , cf. Luk 9:33 . παραλαβόντα : not the compound verb, because Barnabas alone takes Mark. ἐκπλεῦσαι : with εἰς also in Act 18:18 , with ἀπό in Act 20:6 ; On πλέω and the number of its compounds in St. Luke, cf. Act 27:4 , etc. εἰς Κ .: where he could be sure of influence, since by family he belonged to the Jews settled there, Act 4:36 . Barnabas is not mentioned again in Acts, and it is to be noted that St. Paul’s friendship was not permanently impaired either with him or with Mark (see Chrysostom, in loco , and cf. 1Co 9:6 ). In Gal 2:13 St. Paul in speaking of Barnabas marks by implication his high estimate of his character and the expectations he had formed of him; καὶ Β . “even Barnabas” (Lightfoot, Gal., in loco , and Hackett). According to tradition Barnabas remained in Cyprus until his death, and the appearance of Mark at a later stage may point to this; but although possibly Mark’s rejoining Paul may have been occasioned by the death of Barnabas, the sources for the life of Barnabas outside the N.T. are quite untrustworthy, “Barnabas,” B.D. 2 ; Hackett, Acts , p. 192. Whatever his fortunes may have been, St. Luke did not estimate his work in the same category as that of Paul as a main factor in the development of the Church, although we must never forget that “twice over did Barnabas save Saul for the work of Christianity”. Μάρκον : In his two imprisonments St. Paul mentions Mark in terms of high approval, Col 4:10-11 , Phm 1:24 , 2Ti 4:11 . In the first imprisonment St. Paul significantly recommends him to the Colossians as being the cousin of Barnabas, one of his own fellow-labourers unto the kingdom of God, one amongst the few who had been a παρηγορία , a comfort unto him. In such words as these St. Paul breaks the silence of the years during which we hear nothing of the relations between him and Mark, although the same notice in Colossians seems to indicate an earlier reconciliation than the date of the letter, since the Churches of the Lycus valley had already been instructed to receive Mark if he passed that way, Expositor , August, 1897, “St. Mark in the N.T.” (Dr. Swete), p. 85.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

God useth the faults of his servants to the profit and building of his Church, yet we have to take heed, even in the best matters that we pass not measure in our heat.

They were in great heat: but herein we have to consider the force of God’s counsel: for by this means it came to pass, that the doctrine of the Gospel was exercised in many places.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And the contention was so sharp between them--such was the "irritation," or "exacerbation."

that they departed asunder one from the other--Said they not truly to the Lystrians that they were "men of like passions with them"; (Act 14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See Pro 25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (Col 4:10-11; Ti2 4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (Act 4:36; Act 11:24) had already laid him open to imposition (see on Gal 2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Gal 2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (Co1 3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them!

and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--(See on Act 15:34) --going two and two, as the Twelve and the Seventy (Mar 6:7; Luk 10:1).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 39. The contention was so sharp between them] For all this sentence, there is only in the Greek text εγενετο ουν παροξυσμος; there was therefore a paroxysm, an incitement, a stirring up, from παροξυνω, compounded of παρα, intensive, and οξυνω, to whet, or sharpen: there was a sharp contention. But does this imply anger or ill-will on either side? Certainly not. Here, these two apostles differed, and were strenuous, each in support of the part he had adopted. "Paul," as an ancient Greek commentator has it, "being influenced only with the love of righteousness; Barnabas being actuated by love to his relative." John Mark had been tried in trying circumstances, and he failed; Paul, therefore, would not trust him again. The affection of Barnabas led him to hope the best, and was therefore desirous to give him another trial. Barnabas would not give up: Paul would not agree. They therefore agreed to depart from each other, and take different parts of the work: each had an attendant and companion at hand; so Barnabas took John Mark, and sailed to Cyprus: Paul took Silas, and went into Syria. John Mark proved faithful to his uncle Barnabas; and Silas proved faithful to his master Paul. To all human appearance it was best that they separated; as the Churches were more speedily visited, and the work of God more widely and more rapidly spread. And why is it that most men attach blame to this difference between Paul and Barnabas? And why is it that this is brought in as a proof of the sinful imperfection of these holy apostles? Because those who thus treat the subject can never differ with another without feeling wrong tempers; and then, as destitute of good breeding as they are of humility, they attribute to others the angry, proud, and wrathful dispositions which they feel in themselves; and, because they cannot be angry and sin not, they suppose that even apostles themselves cannot. Thus, in fact, we are always bringing our own moral or immoral qualifications to be a standard, by which we are to judge of the characters and moral feelings of men who were actuated by zeal for God's glory, brotherly kindness, and charity. Should any man say there was sin in this contention between Paul and Barnabas, I answer, there is no evidence of this in the text. Should he say, the word παροξυσμος, paroxysm, denotes this, I answer, it does not. And the verb παροξυνομαι is often used in a good sense. So Isocrates ad Demosth. cap. xx. μαλιϚα δ' αν παροξυνθειης ορεχθηναι των καλων εργων· "But thou wilt be the more stirred up to the love of good works." And such persons forget that this is the very form used by the apostle himself, Heb 10:24: και κατανοωμεν αλληλους εις παροξυσμον αγαπης και καλων εργων· which, these objectors would be highly displeased with me, were I to translate, Let us consider one another to an angry contention of love and good works. From these examples, it appears that the word is used to signify incitement of any kind; and, if taken in a medical sense, to express the burning fit of an ague: it is also taken to express a strong excitement to the love of God and man, and to the fruits by which such love can be best proved; and, in the case before us, there was certainly nothing contrary to this pure principle in either of those heavenly men. See also Kypke on Heb 10:24.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(39) And the contention was so sharp between them, that . . .—Literally, there was a sharp contention, (or paroxysm), so that . . . The warmth of previous affection, of a friendship begun probably in boyhood, and cemented by new hopes, and a great work in which both were sharers, made the breach between the two more painful. At this stage, both Barnabas and Mark disappear from the history of the Acts, but it will be worth while to note the chief facts in the after-history of each. (1) Probably Barnabas and Paul met again in the visit of Act_18:22, unless, indeed, we refer the incidents of Gal_2:11-13 to an earlier period, and then there was a yet further cause of division in his yielding to the dissimulation of the Judaising teachers. (2) In writing to the Corinthians (1Co_9:6) the Apostle names Barnabas as setting the same noble example as himself in labouring with his own hands and accepting nothing from the churches. (3) On the later life of Mark see the Introduction to St. Mark’s Gospel. Here it will be sufficient to note that the discipline did its work. After labouring with his cousin in Cyprus, he appears to have returned to St. Peter, as his first father in the faith, and to have been with him at Babylon (1Pe_5:13). He and St. Paul met during the latter’s first imprisonment at Rome (Col_4:10; Phm_1:24), and the Apostle learnt to recognise in him one who was “profitable to him for the ministry” (2Ti_4:11), and whom he wished to have with him at the last.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

39. And the contention was so sharp, … that, &c.] More literally (with R. V.), And there arose a sharp contention so that, &c. The Greek word (from which our English paroxysm comes) intimates a temporary rather than a prolonged dispute, although it may for the time be severe. The result to the church was that two missionary journeys were undertaken instead of one. Though the Apostles might differ in their estimate of Mark, they were at one with reference to the work of the Gospel. Barnabas is mentioned no more in the Acts after this chapter. His name occurs in St Paul’s Epistles, 1Co_9:6; Gal_2:1; Gal_2:9; Gal_2:13; and Col_4:10, in which last passage, written no doubt after the events here related, we can see that Mark had been again received as a fellow-worker by St Paul. We learn too from 2Ti_4:11 and Phm_1:24 that St Paul became warmly attached to him afterwards.

sailed unto Cyprus] In which island Barnabas, and it may be Mark also, was born (Act_4:37). They chose therefore for their labours a district in which they were likely to have some influence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Paul chose Silas,.... To be his companion and assistant; this being the design of the Holy Ghost in influencing his, mind to stay longer at Antioch, after he, with Judas, was dismissed by the church to go to Jerusalem, Act 15:33.

and departed; that is, from Antioch:

being recommended by the brethren unto the grace of God;

See Gill on Act 13:26. The apostle having such a recommendation by the brethren of the church at Antioch, when he departed from them, and nothing of this kind being said with respect to Barnabas, have induced some to think, that the church took the part of the apostle against Barnabas, in the dispute between them; since the one went away saluted by them, and the other not.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

Ver. 39. And the contention, &c.] The paroxysm (παροξυσμος) or fit of a fever, so great was the commotion, the perturbation. St Luke being a physician, saith Brentius, useth here a physical expression. Heed must be taken that we overshoot not in the best causes, lest if we be overshot, God’s wrath be kindled against us. There is a most sad story of the dissension between Luther and Carolostadius, both good men. And another as sad of those who fled to Frankfort hence in Queen Mary’s days; yet among them there were such grievous breaches that they sought the lives one of another, picking out some words against the emperor, in a sermon that Master Knox had preached in England long before, and now accusing him for them to the magistrates of Frankfort, upon which divers of them were fain to flee.

That they departed asunder] And we read not that they joined any more together after this. Barnabas we find halting together with Peter, Gal 2:13, rather than he would walk uprightly together with his old associate Paul, Act 15:14, for the which Paul reproved Peter, who yet maketh honourable mention of Paul, 2Pe 3:15, which was his holy ingenuity. But much to be commended were Basil and Eusebius, who perceiving the Arians to improve a difference between them to the prejudice of the orthodox, were soon reconciled, and united their forces against the common enemy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And the contention was so sharp - The word used here παροξυσμός paroxusmos is that from which our word “paroxysm” is derived. It may denote “any excitement of mind,” and is used in a good sense in Heb 10:24. It here means, however, “a violent altercation” that resulted in their separation for a time, and in their engaging in different spheres of labor.

And sailed into Cyprus - This was the native place of Barnabas. See the notes on Act 4:36.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There was a dissension,[2] or dispute, with reasoning, and arguing upon the matter. St. Paul represented to St. Barnabas, that he was not for having John Mark to be their companion, because he had before left them, but St. Barnabas was for having with them his kinsman Mark; and the dispute was such, that upon is St. Paul and Barnabas separated; which gave occasion to the preaching of the gospel in more places. See St. John Chrysostom, hom. xxxiii. --- The fault in this contention lay with St. Barnabas; Greek: o Paulos to dikaion, o Barnabas to philanthropon: Paul sought what was just; Barnabas what was pleasing to nature. The Greeks, moreover remark, that this severity of Paul was of service in strengthening the to pliant character of Mark, and as such he is saluted by Paul. (Colossians iv. 10.) They separated, as formerly Abraham and Lot, without prejudice to their friendship. (Genesis xiii. 9.) (Mat. Polus, synop. criticorum, fol. 4. p. 1528.)

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[BIBLIOGRAPHY]

Dissentio, Greek: paroxusmos, acris disceptatio. See. St. John Chrysostom.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They departed asunder; as Abraham and Lot parted, Gen 13:9, yet keeping the unity of the Spirit in the bond of peace; loving of and praying for one another, as we may judge, being both good men. But they verified here what they had said at Lystra, Act 14:15,

We are men of like passions with you; yet God overruled these very divisions between Paul and Barnabas for his own glory, and the enlargement of the kingdom of Jesus Christ, several places being by this means blessed with the gospel. And this reflection upon this John Mark, is thought, to have made him for the future more diligent and valiant in the cause of the gospel, which occasioned that kind salutation from St. Paul unto him, Col 4:10.

Cyprus; an island in the Mediterranean Sea.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

39. The contention was so sharp—There was a sharpness, παροξυσμος, or excitement. The principal word may signify an excitement, whether good, bad, or indifferent. It has been adopted as a medical term, paroxysm, which, however, would not rightly express the mental term. The excitement of a purely ethical emotion, in opposition to a wrong collision from another, may be in a high degree right. Such was very probably the case here with Paul, but certainly not with Barnabas. There was equally a παροξυσμος in Paul’s rebuke of Peter at Antioch; but the Church has ever pronounced Paul wholly right and Peter wholly wrong. The same sharpening pervades Paul’s utterance to Elymas, the sorcerer, and indeed the whole epistle to the Galatians. But it is a sharpening against error and wrong.

Took Mark—An abruptness of leaving, indicating passion. He loses the honour of bearing the banner of the cross with Paul into Europe. Barnabas henceforth disappears from all authentic history, being mentioned by Paul alone, 1Co_9:6. As it was to his native Cyprus he went with his young relative, in Cyprus he seems to have remained. Very possibly the quietude of approaching age had some influence in separating him from the young and too active Paul. Legends alone pretend to relate his subsequent life and his martyrdom in Cyprus. An epistle, early as the second century, bears his name, but is neither worthy of his fame, nor accepted as indisputably genuine by the early Church.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

There arose a sharp contention for the contention was so sharp between them, A.V. and T.R.; parted for departed, A.V.; so that for so sharp that, A.V.; and Barnabas for and so Barnabas, A.V.; took Mark with him for took Mark, A.V.; sailed away for sailed, A.V. There arose a sharp contention, etc. The sense "between them" must be supplied, if the English word "contention" is used. The word paroxusmov only occurs twice in the New Testament: once in Heb_10:24, in a good sense, "To provoke" (for a provocation) or excite love and good works," which is its common classical sense; the other time in this passage, where the sense is attributed to it in which it is used in the LXX, as in Deu_29:28, jEn qumw kai ojrgh kailw sfo "in great indignation;" and in Jer_32:37 (39. 37, LXX), coupled with the same words, ejn paroxusmw megalw, "in great wrath;" answering to pxq,in Hebrew. But it is more probable that St. Luke uses the word here in its common medical sense. In medical writers Galen, Hippocrates, etc. the paroxusmov is equivalent to what we call an access, from the Latin aecessio, used by Celsus, when a disease of some standing takes a turn for the worse, comes to a height, and breaks out into its severest form. This is the sense in which our English word "paroxysm" is used. The meaning of the passage will then be that, after a good deal of uncomfortable feeling and discussion, the difference between Paul and Barnabas, instead of cooling down, broke out into such an acute form that Barnabas went off to Cyprus with Mark, leaving St. Paul to do what he pleased by himself. And Barnabas, etc. The R.V is much more accurate. The consequence of the quarrel is said by St.Luke to have been that Barnabas took Mark off with him to Cyprus. The statement that Paul chose Silas is a separate and independent statement, as appears by Paulov (in the nominative) and ejxhlqe in the indicative mood. St. Luke"s narrative quite sides with St. Paul, and throws the blame of the quarrel, or at least of the separation, upon Barnabas. Renan ("St. Paul," p. 119) thinks St. Paul was too severe upon John Mark, and that it was ungrateful of him to break with one to whom he owed so much as he did to Barnabas for any cause of secondary importance. He also thinks that the real root of the quarrel lay in the constantly changing relations between the two apostles, aggravated by a domineering spirit in St. Paul. But the force of this censure turns upon the question whether it was a cause of secondary importance. If St. Paul had a single eye to the success of his mission, and judged that Mark would be a hindrance to it, it was a question of primary importance to "the work," and St. Paul was right. Renan also remarks upon the extinction of the fame of Barnabas consequent upon this separation from his more illustrious companion. "While Paul kept advancing to the heights of his glory, Barnabas, separated from the companion who had shed a portion of his own luster upon him, pursued his solitary course in obscurity." Sailed away. Cyprus was Barnabas"s native country, (Act_4:36) and the scene of the earliest mission, (Act_11:19) and of Paul and Barnabas"s first joint evangelistic labors. (Act_13:4) Barnabas would have many friends there, and could form plans at his leisure for his future action. The friendly mention of him in 1Co_9:6 shows both that he continued his disinterested labors as an apostle and that the estrangement between him and St. Paul had passed away. The paroxysm had yielded to the gentle treatment of charity.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And there was a sharp contention - Literally, a paroxysm, or fit of a fever. But nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that St. Paul, who had the right on his side, as he undoubtedly had,) maintained it with love. And Barnabas taking Mark with him, sailed away to Cyprus - Forsaking the work in which he was engaged, he went away to his own country.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Barnabas

And is heard of no more in the Bible story.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

See notes on verse 36

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

General Information:

Here the word "they" refers to Barnabas and Paul.

Then there arose a sharp disagreement

The abstract noun "disagreement" can be stated as the verb "disagree." AT: "They strongly disagreed with each other" (See: Abstract Nouns)

after he was entrusted by the brothers to the grace of the Lord

To entrust to someone means to place the care and responsibility for someone or something to another person. This can be stated in active form. AT: "after the believers in Antioch entrusted Paul to the grace of the Lord" or "after the believers in Antioch prayed for the Lord to take care of Paul and show kindness to him" (See: Active or Passive)

he went

The previous sentence implies that Silas was with Paul. AT: "they went" or "Paul and Silas went" or "Paul took Silas and went" (See: Assumed Knowledge and Implicit Information)

went through Syria and Cilicia

These are provinces or areas in Asia Minor, near the island of Cyprus.

strengthening the churches

Encouraging the believers in the churches is spoken of as though Paul and Silas were making the believers physically stronger. The word "churches" refers to the groups of believers in Syria and Cilicia. AT: "encouraging the believers in the churches" or "helping the community of believers to depend even more in Jesus" (See: Metaphor and Metonymy)

translationWords

John Mark

Cyprus

Silas

grace

lord

Syria

Cilicia

church

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

39. δὲ for οὖν after ἐγένετο with אABD. Vulg. ‘autem.’

39. ἐγένετο δὲ παροξυσμὸς κ.τ.λ., and there arose a sharp contention, so that, &c. παροξυσμός (from which comes our English paroxysm) intimates a temporary rather than a prolonged dispute, although it may for the time be severe. The result to the Church was that two missionary journeys were undertaken instead of one. Though the Apostles might differ in their estimate of Mark, they were at one with reference to the work of the Gospel. Barnabas is mentioned no more in the Acts after this chapter. His name occurs in St Paul’s Epistles, 1Co 9:6; Gal 2:1; Gal 2:9; Gal 2:13; and Col 4:10, in which last passage, written no doubt after the events here related, we can see that Mark had been again received as a fellow-worker by St Paul. We learn too from 2Ti 4:11 and Phm 1:24 that St Paul became warmly attached to him afterwards.

παροξυσμός is twice used in the LXX. (Deu 29:28; Jer 32:37) of the righteous anger of God against His offending people.

Chrysostom remarks on this contention: τὸ ζητούμενον, οὐχ ὅτι διηνέχθησαν ἐν ταῖς γνώμαις, ἀλλ’ ὅτι συγκατέβησαν ἀλλήλοις ἰδεῖν. οὕτω μεῖζον ἀγαθὸν γέγονε τὸ χωρισθῆναι, καὶ πρόφασιν ἐκ τούτου τὸ πρᾶγμα ἔλαβε. τί οὖν; ἐχθροὶ ἀνεχώρησαν; μὴ γένοιτο. ὁρᾷς γὰρ μετὰ τοῦτο Βαρνάβαν πολλῶν ἐγκωμίων ἀπολαύοντα παρὰ Παύλου ἐν ταῖς ἐπιστολαῖς. παροξυσμός, φησίν, ἐγένετο, οὐκ ἔχθρα οὐδὲ φιλονεκία.

ἐκπλεῦσαι εἰς Κύπρον, sailed unto Cyprus, in which island Barnabas, and it may be Mark also, was born (Act 4:36). They chose therefore for their labours a district in which they were likely to have some influence.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

39.] ὁ Παῦλος ἐζήτει τὸ δίκαιον, ὁ Βαρνάβας τὸ φιλάνθρωπον, Chrysostom: who also remarks on their separate journeys,—ἐμοὶ δοκεῖ καὶ κατὰ σύνεσιν γεγενῆσθαι τὸν χωρισμόν, καὶ πρὸς ἀλλήλους εἰπεῖν ὅτι ἐπειδὴ ἐγὼ οὐ βούλομαι, σὺ δὲ βούλει, ἵνα μὴ μαχώμεθα, διανειμώμεθα τοὺς τόπους. ὥστε πάνυ εἴκοντες ἀλλήλοις τοῦτο ἐποίουν. Hom. xxxiv., p. 262. Yet it seems as if there were a considerable difference in the character of their setting out. Barnabas appears to have gone with his cousin [see Col 4:10, note] without any special sympathy or approval; whereas Paul was commended to the grace of God by the assembled church.

We find Mark afterwards received into favour by Paul, see Col 4:10; 2Ti 4:11; and in the former of those places it would seem as if he was dependent for his reception on Paul’s special commendation.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The contention was so sharp [εγενετο παροξυσμος] . More correctly, there arose a sharp contention. Only here and Heb 10:24. Our word paroxysm is a transcription of paroxusmov. An angry dispute is indicated.

Barnabas. The last mention of him in the Acts.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.