The paroxysm.
The proposal of two friends whose fast friendship was of many years' standing; of two brethren loving and beloved; of two apostles of Jesus Christ, who had long labored together to win souls to Christ and to advance the kingdom of God, and who had achieved together the most signal triumphs over the powers of darkness, who had suffered together, who had undergone the most appalling dangers together, who had stuck by one another under every circumstance of trial and difficulty;—the proposal, I say, of two such men to start together on a new errand of love, might have seemed to be the very last occasion likely to produce contention and strife. Alas! for the infirmity of our poor fallen nature, that any evil should arise from purposes so good and holy. The faithful, truthful record of the sacred history in our text suggests much caution and many useful lessons for Christian practice.
1. There was perfect agreement between the two apostles as to the end in view—the revisiting the Churches they had planted for the purpose of confirming them in the faith of Jesus Christ. As far as we know, they were both of one mind, both equally desirous of advancing the kingdom of God, both equally ready to spend and be spent for the Name of the Lord Jesus and for the spread of his gospel in the world. Thus far we may well believe that their communications on the subject of the new mission were carried on in perfect harmony and love, because there was in each a single eye and an unmixed motive, viz. the glory of Christ.
2. The difference arose when Barnabas proposed that they should take John Mark as their companion. Here we seem to detect the entrance in of human motives. His partiality for his cousin; possibly the feeling that his own softer character needed the support of a steady ally to enable him to hold his own against the strength of Paul's will; possibly too some leaning towards the Jewish party in the Church, or at least an unwillingness to offend them,—made him blind to the inconvenience of taking a half-hearted companion with them. He was consulting with flesh and blood, and not with the Spirit of God, when he made the suggestion. We can imagine that Paul objected at first with mildness, and pointed out the evils that might arise. He would dwell upon the vital interests of the mission, the dangers and difficulties of the work, the insufficient guarantee that John Mark's constancy would be equal to the task. It is, of course, possible, though it does not appear, that Paul may have judged Mark somewhat severely, or may have urged his objections without all the tenderness that was due to the feelings of Barnabas. But there is not the slightest evidence that this was so. Probably at first he hoped to persuade Barnabas to give up his project. Probably Barnabas hoped so to state his wish to reinstate John Mark that Paul might give way. But when these hopes broke down on either side, then gradually, no doubt, the discussion assumed a growing tone of asperity, till at length the paroxysm came on. Barnabas cut the discussion short by turning upon his heel, and separating himself from his old companion and friend, and going forth in self-will with his cousin to Cyprus. The old partnership with Paul was dissolved, and nothing remained for Paul to do but to choose another missionary companion, and pursue his project in sadness. We cannot doubt that the peace and joy of both apostles was clouded by this unfortunate episode. But St. Paid had probably the testimony of his conscience that he had acted from the purest motives, and, from the friendly mention of Barnabas alluded to in the note to verse 39, we may hope that, when the paroxysm had subsided, the old relations between the two brethren were restored to their former footing of cordimity and love. But the great practical lesson we learn is the importance of keeping our motives of action pure and simple. We must try and not allow our judgment to be clouded by partialities and personal influences of any kind. We must endeavor never to subordinate the great interests of the Church and of the gospel to any private feelings or wishes, however innocent in themselves. And even right feelings and reasonable wishes must be so kept under control as never to overflow the banks of reason and of charity, and never to injure the great cause of the gospel of Christ, to which they ought always to be made subservient. Generally, the narrative of this paroxysm enforces the wise words of St. James, "Let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God" (James 1:20, James 1:21).
HOMILIES BY W. CLARKSON