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There is a sense in which human nature and Christian principle are opposed to each other. When in conflict they are indeed two rare antagonists. It is astonishing at how many angles the former can be touched by the latter, and how deeply and incisively this cuts into that. The great dissension in the matter of circumcision and the new Gentile converts filled larger space under the eye; but how often has it faded away from the mental gaze of even the most devout reader when the present dissension has come immediately after upon his view, and with unwelcome semi-fascination riveted attention! Faithful, we may well say, as the "Spirit of all truth" is his Book. The sins and failings of apostles are not concealed. Nor are they even glossed over, though it was the very moment when men of devout sympathies would have given anything to veil them from view and withdraw them from any permanent record. The record lies here, and it must be for use. A certain indefiniteness characterizes it where it would have particularly suited our curiosity to have exact detail and pronounced verdict. That very incompleteness is sure to shelter valuable hints. We shall do well, then, to notice as simply as possible the track of the narrative, and keep near it. We are taught -

I. ONE ELEMENT OF THE RESPECT DUE TO SCRIPTURE. This is to compare Scripture with Scripture. The slight hint of Acts 13:13 lies for a while like a chance seed dropped in chance soil. But now it has appeared above ground, and it takes shape and color, and buds with meaning. Acts 20:39 furnishes us with another kind of instance of the value of reading Scripture in this way, where we glean a beautiful saying of "the Lord Jesus," not recorded elsewhere, though the apostle calls on those to whom he was speaking to "remember it as a thing they had heard or read.

II. SCRIPTURE'S EXAMPLE AS TO OCCASIONAL RETICENCE. Here was a quarrel undoubtedly. There was, without doubt, Divine reason for writing certain facts of it on the page of inspiration. But how frugal the language is! How utterly absent the least symptom of satisfaction in the narrating of it! And there is not an attempt to dilate or expatiate upon it.

III. SCRIPTURE'S EXAMPLE AS TO PASSING JUDGMENT AND MEASURING OUT PRAISE AND BLAME. If Scripture is thus cautious, with all the resources, amounting often as in this case to certainty of knowledge, which it possesses, how much more careful should we be to avoid a course for which our nature seems often to manifest a strong predilection! It is our very disappointment here that blame is not apportioned between Paul and Barnabas, nor any final verdict pronounced. But, on second thoughts, is that disappointment of worthy sort?

IV. HOW TWO UNDOUBTEDLY CHRISTIAN MEN MAY TAKE VERY DIFFERENT VIEWS OF DUTY IN SOME ONE PRACTICAL MATTER.

1. It is even pleasant and suggestive to note that the difference was none of doctrine. The unity of the faith," at all events, is not wounded in the house of its friends.

2. It is even possible, though perhaps scarcely probable, that this difference of opinion was abundantly legitimate, and that it proceeded from as much excellence of one kind in Barnabas as of another in Paul. Barnabas may have leaned to John in compassion and forgivingness and desire to give him another trial, instead of shutting him out from it for one offence. And strong, trenchant Paul may have been so stricken with the "memory of the words of the Lord Jesus" about the man who "put his hand to the plough, and looked back," and like words, that he could not feel it was a case for human kindness as against Divine fidelity, and could not entertain two opinions upon it. Paul also may have rightly estimated the incalculable disgrace and reproach it would bring upon the work of Christ if at some more unfortunately critical point than before Mark should fail. It must be admitted that both of these good men way have been justified in thinking that the matter was not a little matter and not a matter for yielding, but for allowing conscience "to have her perfect work."

V. HOW TREMBLINGLY CAREFUL GOOD MEN SHOULD BE IN DIFFERING TO GOVERN TEMPER AND RESTRAIN ALL BITTERNESS. However possibly motives may have been unimpeachable on this occasion, and justifiable room have existed for two opinions, yet it is impossible to escape the conviction that difference degenerated into dispute. The passage-at-arms was not altogether that of brethren, but it was "so sharp" that the sacred phraseology uses an equivalent not less forcible than the word "exasperation."

VI. HOW MUCH BETTER IT IS TO SEPARATE, AND BOTH WORK RATHER THAN FIGHT AND BOTH STOP WORK. The separation of tiffs place may be regarded as the typical instance of the New Testament, as the separation of Abram and Lot (Genesis 13:5-18) is that of the old, with consequences not altogether dissimilar. For from this point the star of Paul is more and yet more in the ascendant, as it was with Abram, but of Barnabas henceforth the sacred record fails to tell.

VII. HOW GRATEFULLY WE SHOULD ACKNOWLEDGE THE GOODNESS AND THE PITY THAT STILL USE SINFUL, IMPERFECT MEN, AND OUT OF ALL THE TANGLE OF HUMAN STRIFE BRING TO PASS DIVINE PURPOSES AND THE SALVATION OF MEN. For when all else is said, and our whole brief narrative in these few verses is surveyed, we most gratefully gather this residuum of good and of comfort.

1. The purpose that visited Paul's heart and his sharing of it with Barnabas - a purpose that rose from a heart's deep and high love, and that was nothing daunted by the prospect of danger and suffering.

2. The outspoken and honest objection taken by Paul to the company of Mark. That this objection, with its blunt honesty, finds room given to it on the page may be taken as some indication that the right lay with Paul. Nothing is breathed to detract from the propriety of his firm veto of Mark as a companion.

3. The prayers of the brethren who send Paul forth, and their "recommending him to the grace of God." These three things are welcome reliefs in the midst of a scene not attractive in its main aspects. Would that as much redeeming impression could be found in other cases of "sharp contention" among Christian brethren and fellow-laborers in the same vineyard! - B.

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KJV: And Barnabas determined to take with them John, whose surname was Mark.

WEB: Barnabas planned to take John, who was called Mark, with them also.