Acts 15:35–41

Paul and Barnabas stayed in Antioch. In those days, what the apostle Paul said was fulfilled: When Cephas came to Antioch, I opposed him to his face (Galatians 2).

"Teaching and preaching the word of the Lord." They did not simply tarry in Antioch, but taught. What did they "teach," and what "preach" (evangelize)? They both (taught) those that were already believers, and (evangelized) those that were not yet such.

"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.

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 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).

If it seemed necessary to the apostles to travel around, and to return often to the same cities where they had preached the gospel, and to visit the believers and to examine closely how they were, what justification will we have before God if we do not fulfill through our writings what they fulfilled by traveling with great toil on their feet and going spontaneously to those who were in need and teaching what is useful for salvation?

It should be noted that it was the duty of leaders to care for those whom they had enlightened with the light of the Gospel — to examine whether they were sound in faith, whether they were faltering, and whether they needed to be corrected.

John, called Mark, was accompanying them on the evangelic journey, from Palestine as far as Pamphylia. Then, finding the apostles' route too strenuous, and his spirit unbending toward those engaged in struggles, Mark, being a man given to exhaustion and not suited to so laborious a road and to the challenges and dangers that arise in each city, withdrawing from the apostles' route, returned to Palestine, not denying Christ, but renouncing the long and heavy road. Paul and Barnabas, full of the fruits of devotion, and preaching to the church in Jerusalem, in no way resolved to forbid hardships. When, then, all the nations were praising Paul and Barnabas for their accomplishments, Mark, being distressed, suffered a blow to his spirit, and perhaps thought within himself, saying, If I were a sharer in the sufferings, I would now be a sharer also in the praises; and he determined to accompany the apostles in their preaching. Barnabas therefore received him after his repentance, but Paul insisted and said, One who did not accompany us in the Lord's work should not be taken along. The contention, then, was one of righteousness, not of passion. For Paul sought what was just, and Barnabas what was compassionate. Mark accordingly followed Barnabas, striving and running, while Paul in the churches commanded that Mark be not accepted, not so that he might grieve him, but that he might make him more earnest. But when Paul saw that Mark had anticipated the urgency and had made his defense through others, he began to praise him and said, "Mark, Barnabas's nephew, sends his greetings; concerning whom you received instructions, if he comes, welcome him." (Col. 4:10) [CHRYSOSTOM]

A certain misunderstanding arose between Paul and Barnabas: one stood on the ground of justice, while the other wished to set justice aside, but each had one goal—the service of faith. The cause of the misunderstanding was as follows. On the evangelical journey, a certain Mark accompanied them from Palestine to Perga of Pamphylia, who, being a weak person, fell behind the apostles and returned to Palestine, not denying Christ, however, but refusing to continue the journey as too difficult for him. Meanwhile, Paul and Barnabas returned with abundant fruits of faith and piety and proclaimed to the church in Jerusalem the conversion and repentance of the Gentiles. When Paul and Barnabas began to receive praise for their labors, Mark grew sorrowful and troubled in soul, because he thought: if he too had been with the apostles, he would have become a partaker in their glory. And therefore he again wished to accompany them. Barnabas accepted him as one who had repented, but Paul insisted that one should not take along on the Lord's work a man who had been unable to accompany them before. Thus, the disagreement had the character not of injustice but of righteousness, and it arose from a misunderstanding. Paul demanded justice; Barnabas demanded compassion. Differing in opinions, they were united in their feeling of piety and were divided not by faith and convictions but by human misunderstanding. This happened, however, by God's arrangement, because as soon as they parted, Barnabas took Mark with him and went his own separate way. But Paul's strict exactness also brought its benefit to Mark, since through his zeal he strove to make amends for his former negligence. Paul advised the churches not to receive Mark not in order to grieve him, but in order to make him more zealous, and when he saw that Mark had shown signs of zeal and justified himself by his subsequent actions, he begins to commend him and say: "Greetings to you from… Mark, the nephew of Barnabas (concerning whom you received instructions: if he comes to you, receive him)" (Col. 4:10).

We observe a difference in opinions and temperaments among the prophets as well. Thus, Elijah is stern, Moses is meek. In the same way here too: Paul is more insistent than Mark. But look: he is at the same time also forbearing. He did not grow heated, but insisted firmly on not taking Mark. So then, what? Did Paul and Barnabas part as enemies? God forbid! In Paul's epistles you find that Barnabas received much praise from Paul after this. It even seems to me that they parted by mutual agreement, saying to each other: "Since you do not want what I want, and vice versa, let us, so as not to argue, choose different regions for preaching." And so they did, fully yielding to one another. And this was written for our instruction, to warn us against falling, because we, being human, cannot avoid disputes, but in disputes we should make mutual concessions. But for Mark this dispute was as beneficial as possible. Paul's strictness corrected him, and Barnabas's leniency encouraged him not to abandon his calling. Thus Paul and Barnabas argue; but from the argument comes one result — benefit. Looking at Paul, who resolved to part with Barnabas, Mark was greatly frightened and blamed himself; and looking at Barnabas, who so defended him, Mark grew to love him deeply. And the disciple is corrected by the dispute of his teachers — so far was this dispute from serving as a cause of scandal.

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.

There was, however, discord. Do not think this a sin. For it is not wrong to be troubled, but to be troubled irrationally, without any just cause.

And Barnabas took Mark and sailed to Cyprus. For the brother he loved and who was related to him (for they are said to have been cousins), Barnabas, separated from Paul, returned to his native island, and nonetheless carried out the evangelical work commanded to him.

"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.

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.

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.

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.

"A sharp disagreement," he said, "arose," nor a love of conflict. Yet the sharp disagreement was such that it separated them from one another; and with the highest righteousness, which each considered to be beneficial, he later confirmed this by an act of sharing toward him. [CHRYSOSTOM]

It seems reasonable that the separation arose from mutual understanding, and to say to one another that "Since I wish it and you do not, so that we do not quarrel, let us divide the regions." Therefore they entirely yielded to one another in this. For Barnabas wished that Paul should remain, and therefore he departed. Yet we also find this among the prophets: different dispositions and different temperaments, as Elijah is severe, Moses gentle, so likewise here Paul is the more intense of the two compared to Barnabas. This battle was very beneficial to Mark. For it turned back Paul's harshness, and made Barnabas kind so that he would no longer be abandoned. Therefore they fight, but in the end increase is accomplished. For seeing Paul lifted up to depart, he became very afraid and condemned himself, and seeing Barnabas therefore opposing him, he would very much love him. And the student was corrected through the struggle of the teachers, so that he kept far from being scandalized. For when he saw himself therefore cast out because of his idleness by Paul, he hurried with zeal on the second course to cover up his former annoyance, greatly benefited by Paul's correctness. What then? Did the enemies withdraw? By no means! That there was not hostility toward the apostles is shown everywhere afterward by Barnabas enjoying many praises from Paul in his letters. [CHRYSOSTOM]

"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 he went through Syria and Cilicia, confirming the Churches."

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.

Before going to other cities, he visits those which had already received the word of God. We do the same: we first instruct the earliest people, so that they do not become an obstacle to the instruction of those who come after.