The Meaning of Acts 12:25 Explained

Acts 12:25

KJV: And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

YLT: and Barnabas and Saul did turn back out of Jerusalem, having fulfilled the ministration, having taken also with them John, who was surnamed Mark.

Darby: And Barnabas and Saul returned from Jerusalem, having fulfilled the service entrusted to them, taking also with them John, surnamed Mark.

ASV: And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.

KJV Reverse Interlinear

And  Barnabas  and  Saul  returned  from  Jerusalem,  when they had fulfilled  [their] ministry,  and  took with them  John,  whose surname was  Mark. 

What does Acts 12:25 Mean?

Verse Meaning

After delivering the Antioch Christians" gift to the church in Jerusalem ( Acts 11:27-30), Barnabas and Saul returned to Antioch taking with them John Mark ( Acts 12:12) who was Barnabas" cousin ( Colossians 4:10). The round trip between Antioch and Jerusalem would have been a distance of about560 miles. This verse bridges what follows with the earlier account of the virile Antioch church ( Acts 11:19-30). The reference to John Mark here also connects the preceding section about the Jerusalem church ( Acts 12:1-24) with what follows. The effect is to give the reader the impression that what follows has a solid basis in both the Gentile Antioch church and the Jewish Jerusalem church, which it did.
Luke recorded these verses to set the stage for the account of Barnabas and Saul"s first missionary journey that follows.
"The world ministry which thus began was destined to change the history of Europe and the world." [1]
Luke recorded that Jesus came to bring deliverance to the Jews and to the whole world ( Luke 4:14-30). In his Gospel, Luke told the story of Jesus" personal ministry, primarily to the Jews. In Acts the emphasis is mainly on Jesus" ministry, through His apostles, to the Gentile world. As the mission to the Gentiles unfolds in Acts we can see that Luke took pains to show that the ministry to the Gentiles paralleled the ministry to the Jews. He did this by relating many things that the missionaries to the Gentiles did that were very similar to what the missionaries to the Jews did. This demonstrates that God was indeed behind both missions and that they are really two aspects of His worldwide plan to bring the gospel to all people and to build a worldwide church.
The present section of text ( Acts 12:25 to Acts 16:5) does more than just present the geographical expansion of the church into Asia Minor (modern western Turkey). Primarily it shows the legitimacy of dealing with Gentiles as Gentiles rather than through Judaism before and after their conversion. It becomes increasingly clear that the church and Judaism are two separate entities. God was not renewing the remnant in Israel and refreshing it with Gentile"s who believed in Jesus. He was creating a new body: the church. This section culminates in the Jerusalem Council (ch15) in which the issue of the Gentiles" relationship to the church came to a head. The last verse ( Acts 16:5) summarizes these events and issues.

Context Summary

Acts 12:13-25 - Beyond Their Faith
Mark's mother was evidently a woman of property, as her house was large enough to receive the many who felt that prayer was the key to open Peter's prison. Rhoda is Rose. Her portrait has charmed every generation. It is so lifelike and natural. How good for every servant-maid to love the devotional meeting, and to be welcomed to it! Christianity had introduced a new spirit into the world. How often our deliverances seem too good to be true! These praying friends of Peter would not believe the maid, though she told them that their prayers were answered. This proves that while their faith was very imperfect, their request was granted. When we believe not, God remains faithful; He cannot deny Himself, 2 Timothy 2:13. The James mentioned in Acts 12:17 was the brother of our Lord, and afterward head of the church in Jerusalem, Acts 15:13. See James 1:1.
What a contrast between Peter's deliverance and Herod's death! Be not afraid of the reproach of men, for "the moth shall eat them up like a garment," Isaiah 51:8. During these happenings Paul and Barnabas were in Jerusalem, and in after years their minds must often have reverted to them. Probably Paul's remembrance of this incident inspired his constant request for prayer in his own behalf, Ephesians 6:18-20.
For Review Questions, see the e-Sword Book Comments. [source]

Chapter Summary: Acts 12

1  King Herod persecutes the Christians, kills James, and imprisons Peter;
6  whom an angel delivers upon the prayers of the church
20  Herod in his pride taking to himself the honor due to God,
23  is stricken by an angel, and dies miserably
24  After his death, the word of God prospers
25  Saul and Barnabas return to Antioch

Greek Commentary for Acts 12:25

From Jerusalem [εχ Ιερουσαλημ]
Probably correct text, though D has απο — apo Westcott and Hort follow Aleph B in reading εις — eis (to) Jerusalem, an impossible reading contradicted by Acts 11:29.; Acts 13:1. The ministration (διακονιαν — diakonian) referred to is that in Acts 11:29. which may have taken place, in point of time, after the death of Herod. [source]
Taking with them [συνπαραλαβοντες]
Taking along The aorist participle does not express subsequent action as Rackham here argues (Robertson, Grammar, pp. 861-863). [source]

Reverse Greek Commentary Search for Acts 12:25

Acts 13:13 Set sail [αναχτεντες]
First aorist passive participle of αναγω — anagō Thirteen times in the Acts and Luke 8:22 which see. They sailed up to sea and came down First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
Acts 15:37 Was minded to take with them [εβουλετο συνπαραλαβειν]
Imperfect middle Συνπαραλαβειν — Sunparalabein is second aorist active infinitive of the double compound συνπαραλαμβανω — sunparalambanō old verb to take along together with, used already about John Mark in Acts 12:25 and by Paul in Galatians 2:1 about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion. [source]
Acts 13:13 Departed from them [αποχωρεω]
First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
Colossians 4:10 My fellow-prisoner [ο συναιχμαλωτος μου]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες — sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
Colossians 4:10 The cousin of Barnabas [ο ανεπσιος αρναβα]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
2 Timothy 4:5 Make full proof of thy ministry [τὴν διακονίαν σου πληροφόρησον]
Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν havingfulfilled their ministration, Acts 12:25: ἐπλήρου τὸν δρόμον wasfulfilling his course, Acts 13:25, and τὸν δρόμον Ihave finished the course, 2 Timothy 4:7. For διακονίαν ministrysee on 1 Timothy 1:12. [source]
2 Timothy 4:11 Mark []
Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. [source]
2 Peter 2:21 Not to have known [μη επεγνωκεναι]
Perfect active infinitive of επιγινωσκω — epiginōskō (cf. επιγνωσει — epignōsei 2 Peter 2:20) to know fully.The way of righteousness (την οδον της δικαιοσυνης — tēn hodon tēs dikaiosunēs). For the phrase see Matthew 21:33, also the way of truth (2 Peter 2:2), the straight way (2 Peter 2:15).After knowing it Second aorist active participle of επιγινωσκω — epiginōskō (just used) in the dative plural agreeing with αυτοις — autois (for them).To turn back (υποστρεπσαι — hupostrepsai). First aorist active infinitive of υποστρεπω — hupostrephō old and common verb, to turn back, to return.From Out of. So in Acts 12:25 with υποστρεπω — hupostrephō With ablative case. See Romans 7:12 for αγια — hagia applied to η εντολη — hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης — paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι — paradidōmi f0). [source]
2 Peter 2:21 After knowing it [επιγνουσιν]
Second aorist active participle of επιγινωσκω — epiginōskō (just used) in the dative plural agreeing with αυτοις — autois (for them).To turn back (υποστρεπσαι — hupostrepsai). First aorist active infinitive of υποστρεπω — hupostrephō old and common verb, to turn back, to return.From Out of. So in Acts 12:25 with υποστρεπω — hupostrephō With ablative case. See Romans 7:12 for αγια — hagia applied to η εντολη — hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης — paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι — paradidōmi f0). [source]
2 Peter 2:21 From [εκ]
Out of. So in Acts 12:25 with υποστρεπω — hupostrephō With ablative case. See Romans 7:12 for αγια — hagia applied to η εντολη — hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης — paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι — paradidōmi f0). [source]

What do the individual words in Acts 12:25 mean?

Barnabas then and Saul returned to Jerusalem having fulfilled the mission having taken with [them] John the [one] having been called Mark
Βαρνάβας δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν συμπαραλαβόντες Ἰωάννην τὸν ἐπικληθέντα Μάρκον

Βαρνάβας  Barnabas 
Parse: Noun, Nominative Masculine Singular
Root: Βαρναβᾶς  
Sense: the surname of Joses or Joseph, a Levite, a native of Cyprus He was a distinguished Christian teacher and companion and colleague of Paul.
Σαῦλος  Saul 
Parse: Noun, Nominative Masculine Singular
Root: Σαῦλος  
Sense: the Jewish name of the apostle Paul.
ὑπέστρεψαν  returned 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ὑποστρέφω  
Sense: to turn back.
Ἰερουσαλὴμ  Jerusalem 
Parse: Noun, Accusative Feminine Singular
Root: Ἰερουσαλήμ  
Sense: denotes either the city itself or the inhabitants.
πληρώσαντες  having  fulfilled 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.
διακονίαν  mission 
Parse: Noun, Accusative Feminine Singular
Root: διακονία 
Sense: service, ministering, esp.
συμπαραλαβόντες  having  taken  with  [them] 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: συμπαραλαμβάνω  
Sense: to take along together with.
Ἰωάννην  John 
Parse: Noun, Accusative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
τὸν  the  [one] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἐπικληθέντα  having  been  called 
Parse: Verb, Aorist Participle Passive, Accusative Masculine Singular
Root: ἐπικαλέω  
Sense: to put a name upon, to surname.
Μάρκον  Mark 
Parse: Noun, Accusative Masculine Singular
Root: Μᾶρκος  
Sense: an evangelist, the author of the Gospel of Mark.

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