The Meaning of Acts 15:39 Explained

Acts 15:39

KJV: 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;

YLT: there came, therefore, a sharp contention, so that they were parted from one another, and Barnabas having taken Mark, did sail to Cyprus,

Darby: There arose therefore very warm feeling, so that they separated from one another; and Barnabas taking Mark sailed away to Cyprus;

ASV: And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus;

KJV Reverse Interlinear

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; 

What does Acts 15:39 Mean?

Study Notes

Barnabas
And is heard of no more in the Bible story.

Context Summary

Acts 15:22-41 - "confirming The Churches"
This letter was a noble document and fitted for its immediate purpose, but it does not apply directly to us, as the circumstances which called it forth have long since passed away. It was explicit in denying that the rite of circumcision was needful for salvation. It bore ample testimony to the character and work of the two great missionaries whose action had been impugned. It denounced the false teachers whose intrusion had broken the peace of the Church, and laid down the principles which had been embodied in James' speech. Notice the conjunction of the Holy Spirit with the persons who issued this letter, Acts 15:28. Here is convincing proof that the Spirit of God is a person; that He presides in the Church; and that He is willing to become our guide and teacher whenever we are perplexed.
The arrival of Judas and Silas, attesting by their presence the importance that the mother church attached to the question at issue, and the reading of the letter, brought great relief to the believers at Antioch, and a blessed season of teaching and preaching ensued.
It is unpleasant to see the contention between the two leaders over John Mark, but God overruled it for good and Paul could later write to Timothy, "Take Mark and bring him with thee; for he is useful to me for ministering," 2 Timothy 4:11, r.v. [source]

Chapter Summary: Acts 15

1  Great dissensions arise regarding circumcision
5  The apostles consult about it,
22  and send their determination by letters to the churches
36  Paul and Barnabas, thinking to visit the brothers together,
39  disagree, and travel different ways

Greek Commentary for Acts 15:39

A sharp contention [παροχυσμος]
Our very word paroxysm in English. Old word though only twice in the N.T. (here and Hebrews 10:24), from παροχυνω — paroxunō to sharpen This “son of consolation” loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in Galatians 2:11-21 had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did. [source]
So that they parted asunder from one another [ωστε]
Actual result here stated by αποχωριζω — hōste and the first aorist passive infinitive of αυτους — apochōrizō old verb to sever, to separate, here only and Revelation 6:4 in the N.T. The accusative of general reference Second infinitival clause ωστε — ekpleusai after τε — hōste connected by συν παραλαβοντα — te The same participle is used here minus εκπλευσαι — sunεκπλεω — paralabonta (second aorist active). Barnabas and Mark sailed out (ekpleusai from ekpleō) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in 1 Corinthians 9:6. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One‘s judgment may go with Paul, but one‘s heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1 Peter 5:13) and finally with Paul (Colossians 4:10; 2 Timothy 4:11). See my little book on John Mark (Making Good in the Ministry). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times. [source]
And Barnabas took Mark with him and sailed away to Cyprus [εκπλευσαι]
Second infinitival clause ωστε — ekpleusai after τε — hōste connected by συν παραλαβοντα — te The same participle is used here minus εκπλευσαι — sunεκπλεω — paralabonta (second aorist active). Barnabas and Mark sailed out See my little book on John Mark (Making Good in the Ministry). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times. [source]
The contention was so sharp [ἐγένετο παροξυσμὸς]
More correctly, there arose a sharp contention. Only here and Hebrews 10:24. Our word paroxysm is a transcription of παροξυσμὸς . An angry dispute is indicated. [source]
Barnabas []
The last mention of him in the Acts. [source]

Reverse Greek Commentary Search for Acts 15:39

Acts 17:16 Was stirred [παρωξύνετο]
Better, as Rev., was provoked. See on the kindred word contention ( παροξυσμὸς )Acts 15:39. [source]
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 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]
Acts 17:16 Was provoked [παρωχυνετο]
Imperfect passive of παροχυνω — paroxunō old verb to sharpen, to stimulate, to irritate (from παρα οχυς — paraπαροχυσμος — oxus), from τεωρουντος — paroxusmos (Acts 15:39), common in old Greek, but in N.T. only here and 1 Corinthians 13:5. It was a continual challenge to Paul‘s spirit when he beheld The city full of idols (ουσαν — kateidōlon ousan tēn polin). Note the participle κατειδωλον — ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα — kateidōlon (perfective use of ειδωλον — kata and καταμπελοσ καταδενδρον — eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα — katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
1 Corinthians 9:6 Barnabas []
The only mention of Barnabas along with Paul since the quarrel, Acts 15:39. [source]
1 Corinthians 13:5 Easily provoked [παροξύνεται]
Easily is superfluous, and gives a wrong coloring to the statement, which is absolute: is not provoked or exasperated. The verb occurs only here and Acts 17:16. The kindred noun παροξυσμός , in Acts 15:39, describes the irritation which arose between Paul and Barnabas. In Hebrews 10:24, stimulating to good works. It is used of provoking God, Deuteronomy 9:8; Psalm 105:29; Isaiah 65:3. [source]
1 Corinthians 13:5 Seeketh not its own [ου ζητει τα εαυτης]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται — ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος — logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον — to kakon) done to love with a view to settling the account. [source]
1 Corinthians 13:5 Is not provoked [ου παροχυνεται]
Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24. [source]
1 Corinthians 9:6 Have we not a right to forbear working? [ουκ εχομεν εχουσιαν μη εργαζεσται]
By η — ē (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Acts 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Philemon 4:15). Here both negatives have their full force. Literally, Do we not have (ουκ εχομεν — ouk echomen expecting the affirmative reply) the right not (μη — mē negative of the infinitive εργαζεσται — ergazesthai) to do manual labour (usual meaning of εργαζομαι — ergazomai as in 1 Corinthians 4:12)?” There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent. [source]
Galatians 2:14 To live as do the Jews [Ιουδαζειν]
Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14 That they walked not uprightly [οτι ορτοποδουσιν]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω — Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες — orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου — pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς — pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων — Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14 I said unto Cephas before them all [ειπον τωι Κηπαι εμπροστεν παντων]
Being a Jew (Ιουδαιος υπαρχων — Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14 As do the Gentiles [ετνικως]
Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Colossians 4:10 Sister's son [ἀνεψιός]
Only here in the New Testament. Rev., correctly, cousin. The sense of nephew did not attach to the word until very late. Lightfoot remains that this incidental notice explains why Barnabas should have taken a more favorable view of Mark's defection than Paul, Acts 15:37, Acts 15:39. [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]
Hebrews 10:24 To provoke [εἰς παροξυσμὸν]
Lit. with a view to incitement. Only here and Acts 15:39. From παροξύνειν tosharpen. Hence to stimulate. In Acts 15:39, the result of provocation; irritation or contention. Here the act of incitement. Twice in lxx, Deuteronomy href="/desk/?q=de+29:27&sr=1">Deuteronomy 29:27); Jeremiah href="/desk/?q=jer+32:3&sr=1">Jeremiah 32:3, Jeremiah 32:7); for the Hebrew קֶצֶף anger, wrath, altercation. The Hebrew derivation is from קָצַֽף a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp. 1 Corinthians 12:25. They must stir up each other's religious affections and ministries. [source]
Revelation 6:14 Was removed [απεχωριστη]
First aorist passive indicative of αποχωριζω — apochōrizō to separate, to part (Acts 15:39). “The heaven was parted.” [source]

What do the individual words in Acts 15:39 mean?

Arose therefore a sharp disagreement so that separated they from one another - and Barnabas having taken - Mark sailed to Cyprus
Ἐγένετο δὲ παροξυσμός ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ’ ἀλλήλων τόν τε Βαρνάβαν παραλαβόντα τὸν Μάρκον ἐκπλεῦσαι εἰς Κύπρον

Ἐγένετο  Arose 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
παροξυσμός  a  sharp  disagreement 
Parse: Noun, Nominative Masculine Singular
Root: παροξυσμός  
Sense: an inciting, incitement.
ὥστε  so  that 
Parse: Conjunction
Root: ὥστε  
Sense: so that, insomuch that.
ἀποχωρισθῆναι  separated 
Parse: Verb, Aorist Infinitive Passive
Root: ἀποχωρίζω  
Sense: to separate, sever.
ἀλλήλων  one  another 
Parse: Personal / Reciprocal Pronoun, Genitive Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
τόν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Βαρνάβαν  Barnabas 
Parse: Noun, Accusative 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.
παραλαβόντα  having  taken 
Parse: Verb, Aorist Participle Active, Accusative Masculine Singular
Root: παραλαμβάνω  
Sense: to take to, to take with one’s self, to join to one’s self.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Μάρκον  Mark 
Parse: Noun, Accusative Masculine Singular
Root: Μᾶρκος  
Sense: an evangelist, the author of the Gospel of Mark.
ἐκπλεῦσαι  sailed 
Parse: Verb, Aorist Infinitive Active
Root: ἐκπλέω  
Sense: to sail from, sail away, depart by ship.
Κύπρον  Cyprus 
Parse: Noun, Accusative Feminine Singular
Root: Κύπρος  
Sense: a very fertile and delightful island of the Mediterranean, lying between Cilicia and Syria.