Barnabas

The son of the prophet, from Nabi, a prophet. The writer of the Acts of the Apostles derives his name from Jabah, consolation. (Acts 4: 36, )

a disciple of Jesus Christ, and companion of St. Paul in his labours. He was a Levite, born in the isle of Cyprus. His proper name was Joses, to which the Apostles added Barnabas, signifying the son of consolation. He is generally considered one of the seventy disciples, chosen by our Saviour. He was brought up with Paul at the feet of Gamaliel. When that Apostle came to Jerusalem, three years after his conversion, Barnabas introduced him to the other Apostles, Act 9:26-27, about A.D. 37. Five years afterward, the church at Jerusalem, being informed of the progress of the Gospel at Antioch, sent Barnabas thither, who beheld with great joy the wonders of the grace of God, Act 11:22; Act 11:24. He exhorted the faithful to perseverance. Some time afterward, he went to Tarsus, to seek Paul, and bring him to Antioch, where they jointly laboured two years, and converted great numbers; and here the disciples were first called Christians. They left Antioch A.D. 44, to convey alms from this church to that at Jerusalem. At their return they brought John Mark, the cousin of Barnabas. While they were at Antioch, the Holy Ghost directed that they should be separated for those labours among the Gentiles to which he had appointed them. They departed into Cyprus, where they converted Sergius Paulus, the pro-consul. They preached at Perga in Pamphylia without much success, by reason of the obstinacy and malice of the Jews; but being come to Iconium, they made many converts.

Here the Jews stirred up a sedition, and obliged them to retire to Derbe and Lystra, in Lycaonia, where St. Paul curing one AEneas, who had been lame from his birth, the people of Lystra regarded them as gods; calling Barnabas, Jupiter; and Paul, Mercury; and would have sacrificed to them, which the two Apostles with great difficulty hindered: nevertheless, soon afterward, they were persecuted in this very city. Having revisited the cities through which they had passed, and where they had preached the Gospel, they returned to Antioch in Syria.

In A.D. 51, Barnabas was sent with Paul from Antioch to Jerusalem, on occasion of disputes concerning the observance of legal rites, to which the Jews wished to subject the Gentiles. Paul and Barnabas were present in the council at Jerusalem, and returned immediately to Antioch. Peter, arriving there soon afterward, was led to countenance, in some degree, by his conduct, the observance of the Mosaic distinctions. Barnabas, too, (who, being by descent a Levite, might retain some former notions,) used the like dissimulation: but Paul reproved Peter and Barnabas with great freedom: Paul afterward determining to visit the churches in the isle of Cyprus, and in Asia Minor, Barnabas desired that John Mark might accompany them: but Paul objected, because Mark had left them on the first journey. Hereupon the two Apostles separated: Paul went toward Asia; and Barnabas, with Mark, to Cyprus. This is all we know certainly concerning Barnabas.

There is extant among the writings of the fathers an epistle which is attributed to Barnabas; though, being without an inscription, it is not known to whom it professes to have been addressed. It was first published by Archbishop Usher in Greek and Latin, and translated by Archbishop Wake, in his “Genuine Epistles of the Apostolical Fathers,” and has often been reprinted. That it is not the production of Barnabas, the companion of Paul, may be safely concluded from internal evidence; though it may have been written by some other person of the same name. There is also a tract which goes by the name of, “The Gospel of Barnabas,” still extant; from which Dr. White, at the end of his Bampton Lectures, has given extracts sufficiently copious to satisfy any impartial mind that it is spurious.

Bar´nabas. His name was originally Joses, or Joseph (Act 4:36), but he received from the Apostles the surname of Barnabas, which signifies the Son of Prophecy. Luke interprets it by Son of Exhortation. It can hardly be doubted that this name was given to Joses to denote his eminence as a Christian teacher. He is described by Luke as ’a good man, full of the Holy Ghost and of faith’ (Act 11:24). He was a native of Cyprus, but the son of Jewish parents of the tribe of Levi. From Act 4:36-37, it appears that he was possessed of land, but whether in Judea or Cyprus is not stated. He generously disposed of the whole for the benefit of the Christian community, and ’laid the money at the Apostles feet.’ As this transaction occurred soon after the day of Pentecost, he must have been an early convert to the Christian faith.

When Paul made his first appearance in Jerusalem after his conversion, Barnabas introduced him to the Apostles, and attested his sincerity (Act 9:27). Though the conversion of Cornelius and his household, with its attendant circumstances, had given the Jewish Christians clearer views of the comprehensive character of the new dispensation, yet the accession of a large number of Gentiles to the church at Antioch was an event so extraordinary, that the Apostles and brethren at Jerusalem resolved on deputing one of their number to investigate it. Their choice was fixed on Barnabas. After witnessing the flourishing condition of the church, and adding fresh converts by his personal exertions, he visited Tarsus to obtain the assistance of Saul, who returned with him to Antioch, where they labored for a whole year (Act 11:23-26). In anticipation of the famine predicted by Agabus, the Antiochian Christians made a contribution for their poorer brethren at Jerusalem, and sent it by the hands of Barnabas and Saul (Act 11:28-30), who speedily returned, bringing with them John Mark, a nephew of the former. By divine direction (Act 13:2) they were separated to the office of missionaries, and as such visited Cyprus and some of the principal cities in Asia Minor (Act 13:14). Soon after their return to Antioch, the peace of the church was disturbed by certain zealots from Judea, who insisted on the observance of the rite of circumcision by the Gentile converts. To settle the controversy, Paul and Barnabas were deputed to consult the Apostles and elders at Jerusalem (Act 15:1-2); they returned to communicate the result of their conference (Act 15:22), accompanied by Judas Barsabas and Silas, or Silvanus. On preparing for a second missionary tour, a dispute arose between them on account of John Mark, which ended in their taking different routes; Paul and Silas went through Syria and Cilicia, while Barnabas and his nephew revisited his native island (Act 15:36-41). At this point Barnabas disappears from Luke’s narrative, which to its close is occupied solely with the labors and sufferings of Paul. From the Epistles of the latter a few hints (the only authentic sources of information) may be gleaned relative to his early friend and associate. From 1Co 9:5-6, it would appear that Barnabas was unmarried, and supported himself, like Paul, by some manual occupation. In Gal 2:1, we have an account of the reception given to Paul and Barnabas by the Apostles at Jerusalem, probably on the occasion mentioned in Acts 15. In the same chapter (Act 15:13) we are informed that Barnabas so far yielded to the Judaizing zealots at Antioch, as to separate himself for a time from communion with the Gentile converts. Respecting the later years of Barnabas we have no authentic information. The year when he died cannot be determined with certainty; if his nephew, as some have supposed, joined Paul after that event, it must have taken place not later than A.D. 63 or 64.

Son of consolation, or JOSES, a disciple of Jesus, and a companion of the apostle Paul. He was a Levite, and a native of the isle of Cyprus, and is said to have sold all his property, and laid the price of it at the apostles’ feet, Mal 4:36,37 . When Paul came to Jerusalem, three years after his conversion, about A. D. 38, Barnabas introduced him to the other apostles, Mal 9:26,27 . Five years afterwards, the church at Jerusalem, being informed of the progress of the gospel at Antioch, sent Barnabas thither, who beheld with great joy the wonders of the grace of God, Mal 11:20-24 . He afterwards went to Tarsus, to seek Paul and bring him to Antioch, where they dwelt together two years, and great numbers were converted. They left Antioch A. D. 45, to convey alms from this church to that at Jerusalem, and soon returned, bringing with them John Mark, Mal 11:28-30 12:25. While they were at Antioch, the holy Ghost directed that they should be set apart for those labors to which he had appointed them, the planting of new churches among the Gentiles. They visited Cyprus and some cities of Asia Minor, Mal 13:2-14, and after three years returned to Antioch. In A. D. 50, he and Paul were appointed delegates from the Syrian churches to consult the apostles and elders at Jerusalem respecting certain questions raised by Jewish zealots; and having obtained the judgment of the brethren at Jerusalem, they returned with it, accompanied by Silas and Barnabas. At Antioch he was led into dissimulation by Peter, and was, in consequence, reproved by Paul. While preparing for a second missionary tour, Paul and Barnabas having a dispute relative to Mark, Barnabas’ nephew, they separated, Paul going to Asia, and Barnabas with Mark to Cyprus, Mal 13:1-15 Gal 2:13 . Nothing is known of his subsequent history. There is a spurious gospel, but evidently written by some other hand. The name of Barnabas stands high in the annals of the early church. When he gave all his estates to Christ, he gave himself also, as his life of generous self-devotion and missionary toil clearly shows. He was a beloved fellow-laborer with Paul, somewhat as Melancthon was with Luther, and a true "son of consolation" to the church.\par

Bar’nabas. (son of consolation or comfort). A name given by the apostles, Act 4:36, to Joseph (or Jose), a Levite, of the island of Cyprus, who was, early, a disciple of Christ. In Act 9:27, we find him introducing the newly-converted Saul, to the apostles at Jerusalem. Barnabas was sent to Jerusalem, Act 11:19-26, and went to Tarsus to seek Saul, as one specially raised up to preach to the Gentiles. Act 26:17. He brought him to Antioch, and was sent with him to Jerusalem. Act 11:30.

On their return, they were ordained by the church, for the missionary work, Act 13:2, and sent forth, (A.D. 45). From this time, Barnabas and Paul enjoy the title and dignity of apostles. Their first missionary journey is related in Act 13:14. Returning to Antioch, (A.D. 47 or 48), they were sent, (A.D. 50), with some others, to Jerusalem. Act 15:1; Act 15:36.

Afterwards, they parted and Barnabas took Mark and sailed to Cyprus, his native island. Here the Scripture notices of him cease. The Epistle attributed to Barnabas is believed to have been written early in the second century.

("son of prophecy, or exhortation and consolation.") The surname given by the apostles to Joses or Joseph (as the Sinaiticus, Vaticanus, and Alexandrinus manuscripts read), a Levite, settled in Cyprus (Act 4:36). As a Christian, he brought the price of his field and laid it as a contribution at the apostles’ feet. It was he who took Saul after his conversion, when the other disciples were afraid of him, and "brought him to the apostles, and declared unto them how he had seen the Lord in the way," etc., and had "preached boldly at Damascus in the name of Jesus" (Act 9:27). The book of Acts does not tell us why Barnabas knew Saul better than the rest. But the pagan writer Cicero (Epist. Familiar., 1:7) informs us that Cyprus (Barnabas’ country) was generally annexed so as to form one province with Cilicia (Paul’s country, of which Tarsus, his native city, was capital).

Possibly they were educated together in Tarsus, famed for its learning, and but 70 miles distant from Cyprus; still more probably at Jerusalem, where Paul was brought up at Gamaliel’s feet. As fellow countrymen, they would have mutual friends. Moreover, when Paul had withdrawn from Grecian assailants at Jerusalem to Tarsus, and when subsequently it was thought safe for him to return in the direction of Syria, Barnabas was the one who sought him and brought him from Tarsus to Antioch (Act 11:25-26). All this bears that impress of unstudied coincidence which marks the truth of the Scripture record. When men of Cyprus preached at Antioch to Greeks (according to the Alexandrinus manuscript and the Sinaiticus manuscript corrected manuscript; but "Grecians," i.e. Greek speaking Jews according to the Vaticanus manuscript. (See ANTIOCH.)

The latter must be wrong; for there could be no difficulty about preaching to Greek speaking Jews), and the news reached Jerusalem, the church there sent Barnabas to Antioch; "who when he came, and had seen the grace of God, was glad and exhorted (in consonance with his surname, "son of exhortation") them all, that with purpose of heart they would cleave unto the Lord" (Act 11:22-24). The Book of Acts here assigns no reason for the choice of Barnabas; but incidentally it comes out elsewhere that Barnabas was of Cyprus, and so was the fit person to deal with men of Cyprus; besides, his spiritual gift of exhortation and consolation qualified him for the office (compare Act 15:31). His being "a good man," i.e. beneficent and kind (compare Rom 5:7), would make him gentle and sympathetic in dealing with the new class of converts, namely, those gathered not from proselytes, as the eunuch and Cornelius, but from idolaters (an additional argument for reading "Greeks.".)

Instead of narrow Jewish jealousy at "God s grace" being extended to non-Judaized Gentiles, being "full of the Holy Spirit," be was "glad," and sought Saul as one specially commissioned to evangelize the Gentiles (Act 26:17; Act 22:17-21). The two together, on Agabus’ prophetic announcement of a coming famine, showed the Jewish brethren that they and the Gentile disciples were not forgetful of the love they owed the church in Jerusalem and Judea, by being bearers of contributions for the relief of the brethren in Judea (Act 11:27-30). On their return to Antioch, they were marked by the Holy Spirit for missionary work, and were ordained by the church (Act 13:2), A.D. 45.

With the title of Apostles, i.e. delegates of the church (Act 14:14), (Paul was also counted with the Lord’s apostles by a special call: Gal 1:1-17) they made their first missionary journey to Cyprus and Pamphylia, Pisidia, Lycaonia, and back to Antioch, A.D. 47 (Acts 13; 14). Next (A.D. 50), as apostles of the uncircumcision they were sent to Jerusalem, to the council concerning the question raised by Judaizing Christians whether Gentile converts must be circumcised (Acts 15). (See APOSTLES.) Judas and Silas were sent "with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ," to bear back the epistle to Antioch, settling the question in the negative.

After some stay in Antioch Paul proposed to revisit the brethren in the various cities where they had preached. But in consequence of Barnabas desiring to take with them John Mark, his sister’s son, and Paul opposing it because of Mark’s desertion at Pamphylia in the previous journey, so sharp a contention arose that they separated; and while Paul, with Silas, "being recommended by the brethren unto the grace of God" (which marks their approval of Paul’s course) "went through Syria and Cilicia confirming the churches," Barnabas took Mark with him to Cyprus, his native island. His prominent usefulness ceases at this point; Scripture is henceforth silent about him. In Gal 2:1; Gal 2:9; Gal 2:13, Barnabas suffers himself to be carried away by Peter’s and the Jews’ dissimulation, in declining to eat with Gentile Christians, contrary to his previous course.

Softness of character, and undue regard for relations, were his weak points, as compared with Paul. He was evidently a man of strong attachments to kindred and country; so that in both his missionary tours his native island and the Jewish synagogue took the first place. The so-called "Epistle of Barnabas" was probably written early in the 2nd century. Its superficial views of the truth and blunders as to Jewish history and worship could never have emanated from the Levite Barnabas. The Clementine Homilies make him a disciple of our Lord, and to have preached in Rome and Alexandria, and converted Clement of Rome. Loving sympathy with others, freedom from narrowness and suspicion, and largeness of heart characterized him in his frank trustfulness toward the late persecutor but now converted Saul, and toward those converted from pagandom without any transitional stage of Judaism.

His not claiming maintenance as a minister (1Co 9:6), but preferring to work for his livelihood, flowed from the same sincere disinterestedness as led him at the first to sell his land and give the price to the church. He was probably soon removed by death after parting with Paul; for Mark is mentioned subsequently as in Paul’s favor and ministering to Paul (Col 4:10; 2Ti 4:11), which he would not be likely to be, but rather with Barnabas his uncle, if Barnabas were alive. Chrysostom justly infers that Barnabas was of a commanding and dignified appearance, as the people of Lystra, on the cure of the impotent man, supposed that he was their national god, Jupiter, king of the gods, come down from heaven (Act 14:8-12).

(Βαρνάβας, from the Syro-Chaldee בִּר נְבוּאָה), originally Ι᾿ωσῆς, Joses, or Ι᾿ωσήφ, Joseph (Act 4:36); but he received from the apostles the surname of Barnabas, which signifies the son of prophecy, or as it is interpreted in the above text, υἱὸς παρακλήσεως, i.e. son of exhortation (Auth. Vers. less accurately, “son of consolation”). The Hebrew term נְבוּאָהand its cognates are used in the Old Testament with a certain latitude of meaning, and are not limited to that of foretelling future events (see Gen 20:7; Exo 7:1). SEE PROPHECY. In like manner, προφητεία, in the New Testament, means not merely prediction, but includes the idea of declarations, exhortations, or warnings uttered by the prophets while under divine influence (see 1Co 14:3). Of Silas and Judas it is said, “being prophets, they exhorted (παρεκάλεσαν) the brethren” (Act 15:32). It can hardly be doubted that this name was given to Joses to denote his eminence as a Christian teacher. In Act 13:1, his name is placed first in the list of prophets and teachers belonging to the Church at Antioch. Chrysostom, however, understands the surname to have been given to Barnabas on account of his mild and gentle disposition (In Act. Apost. Hom. 21). He is described by Luke as “a good man, full of the Holy Ghost and of faith” (Act 11:24). He was a native of Cyprus, but the son of Jewish parents of the tribe of Levi; he was possessed of land (but whether in Judaea or Cyprus is not stated), and generously disposed of the whole for the benefit of the Christian community, and “laid the money at the apostles’ feet” (Act 4:36-37). A.D. 29. As this transaction occurred soon after the day of Pentecost, he must have been an early convert to the Christian faith (comp. Assemani, Bibl. Or. III, 1:319 sq.). According to Clement of Alexandria (Strom. 2, c. 20, vol. 2, p. 192, ed. Klotz), Eusebius (Hist. Ecc 1:12), and Epiphanius (Haer. 20:4), he was one of the seventy disciples (Luk 10:1). It has been maintained that Barnabas is identical with Joseph Barsabas, whose name occurs in Act 1:23. Most modern critics, however, embrace the contrary opinion, which they conceive is supported by the circumstantial manner in which Barnabas is first mentioned. However similar in sound, the meanings of the names are very different; and if no farther notice is taken of Barsabas (a circumstance which Ullmann urges in favor of his identity with Barnabas), the same may be affirmed of Matthias (see Chrysostom, In Act. Apost. Homil. 11:1). From the incident narrated in Act 14:8-12, Chrysostom infers that the personal appearance of Barnabas was dignified and commanding, “When the inhabitants of Lystra, on the cure of the impotent man, imagined that the gods were come down to them in the likeness of men, they called Barnabas Zeus (their tutelary deity), and Paul Hermes, because he was the chief speaker” (In Act. Apost. Hom. 30).

When Paul made his first appearance in Jerusalem after his conversion, Barnabas introduced him to the apostles, and attested his sincerity (Act 9:27). A.D. 30. This fact lends some support to an ancient tradition (Theodor. Lector, Hist. Eccl. 2:557, ed. Vales.) that they had studied together in the school of Gamaliel; that Barnabas had often attempted to bring his companion over to the Christian faith, but hitherto in vain; that, meeting with him at this time in Jerusalem, not aware of what had occurred at Damascus, he once more renewed his efforts, when Paul threw himself weeping at his feet, informed him of “the heavenly vision,” and of the happy transformation of the persecutor and blasphemer into the obedient and zealous disciple (Act 26:16). Though the conversion of Cornelius and his household, with its attendant circumstances, had given the Jewish Christians clearer views of the comprehensive character of the new dispensation, yet the accession of a large number of Gentiles to the Church at Antioch was an event so extraordinary that the apostles and brethren at Jerusalem resolved on deputing one of their number to investigate it. Their choice was fixed on Barnabas. After witnessing the flourishing condition of the Church, and adding fresh converts by his personal exertions, he visited Tarsus to obtain the assistance of Saul, who returned with him to Antioch, where they labored for a whole year (Act 11:23-26). A.D. 34. In anticipation of the famine predicted by Agabus, the Antiochian Christians made a contribution for their poorer brethren at Jerusalem, and sent it by the hands of Barnabas and Saul (Act 11:28-30), A.D. 44, who speedily returned, bringing with them John Mark, a nephew of the former. By divine direction (Act 13:2), they were separated to the office of missionaries, and as such visited Cyprus and some of the principal cities in Asia Minor (Acts 13; Acts 14). Soon after their return to Antioch, A.D. 45, the peace of the Church was disturbed by certain zealots from Judaea, who insisted on the observance of the rite of circumcision by the Gentile converts. To settle the controversy, Paul and Barnabas were deputed to consult the apostles and elders at Jerusalem (Act 15:1-2); they returned to communicate the result of their conference (Act 15:22) accompanied by Judas Barsabas and Silas, or Silvanus, A.D. 47. On preparing for a second missionary tour a dispute arose between them on account of John Mark, which ended in their taking different routes; Paul and Silas went through Syria and Cilicia, while Barnabas and his nephew revisited his native island (Act 15:36-41). A.D. 47-51.

In reference to this event, Chrysostom remarks, “What then? Did they part as enemies? Far from it. For you see that after this Paul bestows in his Epistles many commendations on Barnabas.” If we may judge from the hint furnished by the notice that Paul was commended by the brethren to the grace of God, it would seem that Barnabas was in the wrong. At this point Barnabas disappears from Luke’s narrative, which to its close is occupied solely with the labors and sufferings of Paul. From the Epistles of the latter a few hints (the only authentic sources of information) may be gleaned relative to his early friend and associate. From 1Co 9:5-6, it would appear that Barnabas was unmarried, and supported himself, like Paul, by some manual occupation. In Gal 2:1, we have an account of the reception given to Paul and Barnabas by the apostles at Jerusalem, probably on the occasion mentioned in Acts 15. In the same chapter (Act 15:13) we are informed that Barnabas so far yielded to the Judaizing zealots at Antioch as to separate himself for a time from communion with the Gentile converts. This event took place about A.D. 47. SEE PAUL. It has been inferred from 2Co 8:18-19, that Barnabas was not only reconciled to Paul after their separation (Act 15:39), but also became again his coadjutor; that he was “the brother whose praise was in the Gospel through all the churches.” Chrysostom says that some suppose the brother was Luke, and others Barnabas. Theodoret asserts that it was Barnabas, and appeals to Act 13:3, which rather serves to disprove his! assertion, for it ascribes the appointment of Paul and Barnabas to an express divine injunction, and not to an elective act of the Church; and, besides, the brother alluded to was chosen, not by a single church, but by several churches, to travel with Paul (2Co 8:19). In Col 4:10, and Phm 1:24, Paul mentions Mark as his fellow-laborer; and at a still later period, 2Ti 4:11, he refers with strong approbation to his services, and requests Timothy to bring him to Rome; but of Barnabas (his relationship to Mark excepted) nothing is said. The most probable inference is that he was already dead, and that Mark had subsequently associated himself with Paul. Barnabas seems not to have possessed Paul’s thoroughness of purpose.

For the latter years of Barnabas we have no better guides than the Acta et Passio Barnabae in Cypro (first complete edition, from a Paris codex of the 9th cent., in Tischendorf’s Acta Apostolorum Apocrypha, Lpz. 1841), a forgery in the name of John Mark, and, from the acquaintance it discovers with the localities of Cyprus, probably written by a resident in that island; and the legends of Alexander, a Cyprian monk, and of Theodore, commonly called Lector (that is, an ἀναγνωστής, or reader), of Constantinople; the two latter belong to the sixth century. According to Alexander, Barnabas, after taking leave of Paul, landed in Cyprus, passed through the whole island, converted numbers to the Christian faith, and at last arrived at Salamis, where he preached in the synagogue with great success. Thither he was followed by some Jews from Syria (the author of the Acta names Bar-jesus as their leader), who stirred up the people against him. Barnabas, in anticipation of his approaching end, celebrated the Eucharist with his brethren, and bade them farewell. He gave his nephew directions respecting his interment, and charged him to go after his decease to the apostle Paul. He then entered the synagogue, and began as usual to preach Christ. But the Jews at once laid hands on him, shut him up till night, then dragged him forth, and, after stoning him, endeavored to burn his mangled body. The corpse, however, resisted the action of the flames; Mark secretly conveyed it to a cave about five stadia from the city; he then joined Paul at Ephesus, and afterward accompanied him to Rome. A violent persecution, consequent on the death of Barnabas, scattered the Christians at Salamis, so that a knowledge of the place of his interment was lost. This account agrees with that of the pseudo Mark, excepting that, according to the latter, the corpse was reduced to ashes. Under the emperor Zeno (A.D. 474-491), Alexander goes on to say, Peter Fullo, a noted Monophysite, became patriarch of Constantinople. He aimed at bringing the Cyprian church under his patriarchate, in which attempt he was supported by the emperor.

When the Bishop of Salamis, a very worthy man, but an indifferent debater, was called upon to defend his rights publicly at Constantinople, he was thrown into the greatest perplexity. But Barnabas took compassion on his fellow-countryman, appeared to him by night no less than three times, assured him of success, and told him where he might find his body, with a copy of Matthew’s gospel lying upon it. The bishop awoke, assembled the clergy and laity, and found the body as described. The sequel may easily be conjectured. Fullo was expelled from Antioch; the independence of the Cyprian church acknowledged; the manuscript of Matthew’s gospel was deposited in the palace at Constantinople, and at Easter lessons were publicly read from it; and by the emperor’s command a church was erected on the spot where the corpse had been interred. These suspicious visions of Barnabas are termed by Dr. Cave “a mere addition to the story, designed only to serve a present turn, to gain credit to the cause, and advance it with the emperor.” Neither Alexander nor Theodore is very explicit respecting the copy of Matthew’s gospel which was found with the corpse of Barnabas. The former represents Barnabas as saying to Anthemius, “There my whole body is deposited, and an autograph gospel which I received from Matthew.” Theodore says, “Having on his breast the Gospel according to Matthew, an autograph of Barnabas.” The pseudo Mark omits the latter circumstance. If we believe that, as Alexander reports, it was read at Constantinople, it must have been written, not in Hebrew, but in Greek. The year when Barnabas died cannot be determined with certainty; if his nephew joined Paul after that event, it must have taken place not later than A.D. 56 or 57. “Chrysostom,” it has been asserted, “speaks of Barnabas as alive during Paul’s first imprisonment at Rome.” The exact statement is this: in his Eleventh Homily on the Epistle to the Colossians he remarks, on ch. 4:10, “‘touching whom ye received commandments, if he come unto you receive him’ — perhaps they received commands from Barnabas.” There is a vague tradition that Barnabas was the first bishop of the church at Milan, but it is so ill supported as scarcely to deserve notice. It is enough to say that the celebrated Ambrose (b. A.D. 340, d. 397) makes no allusion to Barnabas when speaking of the bishops who preceded himself (see Hefele, Das Sendschreiben des Apostels Barnabas, Tubing. 1840, p. 42-

47). His festival is celebrated throughout the Roman Church on the 11th of June. The Church of Toulouse pretends to possess his body, and no less than eight or nine other churches lay claim to the possession of his head. See the Acta Sanctorum, tom. in; Baronius, Martyrol. Romans 11 th of June; Fabric. Cod. Apocr. p. 781 sq.; Ullmann, in the Theol. Stud. 1:382 sq.; Hug, in the Freiburg. Zeitschr. 2:132 sq.; Schulthess, in the Neuest. theol. Annal. 1829, p. 943 sq.; Neander, Planting, etc., 1:196 sq.; comp. generally Mosheim, Comment. de reb. Christianor. ante Constant.’ p. 161 sq.; Rysewyk, Diss. hist.-theol. de Barnaba (Arnh. 1835); also Brehme, De Barnaba justo (Leucop. 1735); Pucinelli, Vita di Santo Barnaba (Mediol. 1649).

Barnabas (bär’nabas), son of exhortation, or of prophecy. The surname of Joses, a Levite; a native of the isle of Cyprus, and an early convert to the Christian faith. He was a companion of the apostle Paul, and had a large share in the labors and sufferings which attended the early spread of Christianity. Act 4:36-37; Act 9:26-27.

[Bar’nabas]

A Levite of Cyprus. His name was JOSES (or Joseph as in some MSS); but by the apostles he was surnamed Barnabas, ’son of consolation’ (rather ’exhortation’). We first read of him as one who sold his land and laid the money at the apostles’ feet. Act 4:36-37. When the disciples at Jerusalem were afraid of Saul, it was Barnabas who introduced him to the apostles. Act 9:26-27. When the Gentiles were converted at Antioch it was Barnabas who was sent there from Jerusalem. He rejoiced in the reality of the work and exhorted them to cleave to the Lord; the scripture says he was "a good man, and full of the Holy Ghost and of faith." He then sought Saul and brought him to Antioch, where they laboured a whole year. They then together visited Jerusalem with contributions from the saints. Act 11:22-30. Antioch became a centre, from whence the gospel went forth to the Gentiles; it was there that the Holy Ghost said, "Separate me Barnabas and Saul for the work whereunto I have called them," and from thence they started on what is called Paul’s first missionary journey. Act 13:2-4.

On the question being raised as to the necessity of the Gentile disciples being circumcised, Paul and Barnabas (Paul being now mostly mentioned first) went up to Jerusalem about the subject. Act 15:1-41. After this Paul proposed that they should visit again the brethren in the cities where they had preached. Barnabas insisted that they should take his nephew Mark with them; but Paul objected, for Mark had previously left the work. Barnabas persisting in his desire, they parted, and he and Mark sailed to Cyprus, his own country. Thus were separated these two valuable servants of the Lord who had hazarded their lives for the name of the Lord Jesus. We have no record of any further labours of Barnabas. Paul alludes to him as one who had been carried away by the dissimulation of Peter, otherwise he speaks of him affectionately. 1Co 9:6; Gal 2:1; Gal 2:9; Gal 2:13.

BARNABAS, EPISTLE OF. There is an Epistle of 21 chapters attributed to Barnabas. Clement of Alexandria treated it as genuine, and Origen called it a ’catholic epistle;’ but it is now commonly held that its author was not the companion of Paul. It was most probably written by a Gentile, for it is strongly opposed to Judaism; it has numerous inaccuracies as to the Old Testament, and absurd interpretations of scripture, and contains many silly allusions to the writer’s superior knowledge. It was by Eusebius ranked among the spurious writings.

BARNABAS.—A surname given by the Apostles to Joseph, the Levite, whose first recorded deed (Act 4:36) was the selling of his property and the devotion of its proceeds to the needs of the Christian community. In this generous act St. Luke sees a proof that Barnabas is, in accordance with the popular etymology of his name, ‘a son of comfort.’ His kindly introduction of Saul to the Christians at Jerusalem disarmed their fears (Act 9:27); his broad sympathies made him quick to recognize the work of grace amongst the Greeks at Antioch (Act 11:23), and to discern the fitness of his gifted friend for that important sphere of service (Act 11:25 f.). After a year’s fellowship in work at Antioch, Barnabas and Saul were appointed to convey ‘the relief’ sent thence to the brethren in Judæa (Act 11:30). From Jerusalem they brought back, as a helper, John Mark, the cousin of Barnabas (Act 12:12; Act 12:25; cf. Col 4:10).

The church at Antioch solemnly dedicated Barnabas and Saul to missionary service (Act 13:1 f.); with John Mark the two friends sailed for Cyprus, and from this point, with three exceptions, their names occur in the order ‘Paul and Barnabas.’

Harnack (PRE [Note: RE Real-Encykl. für protest. Theol. und Kirche] ³ ii. 411) explains these three passages thus: Act 14:14 is accounted for by Act 14:12; Act 15:12; Act 15:25 by the closer association of Barnabas with the Jerusalem church.

At Lystra (Act 14:12), as doubtless at other places, Paul was the chief speaker; he was also the more prominent figure at the Jerusalem conference (Act 15:2 ff., Gal 2:1. See Paul). Between Paul and Barnabas ‘there arose a sharp contention’ concerning John Mark (Act 15:35 ff), and they agreed to work apart; Gal 2:13 also records Paul’s adverse judgment of Barnabas’ attitude in regard to the circumcision controversy. But the interesting reference to Barnabas in 1Co 9:5 affords welcome proof of St. Paul’s familiarity with the work of his friend. All that is definitely known of Barnabas after he bade Paul farewell is that with his cousin Mark he ‘sailed away unto Cyprus’ (Act 15:39). For the spurious Epistle attributed to Barnabas, see Canon of NT, § 2.

J. G. Tasker.

bar´na-bas (Βαρνάβας, Barnábas, “son of exhortation,” or possibly “son of Nebo”): This name was applied to the associate of Paul, who was originally called Joses or Joseph (Act 4:36), as a testimony to his eloquence. Its literal meaning is “son of prophecy” (bar, “son”; n^ebhū’āh, “prophecy”). Compare word for prophet in Gen 20:7; Deu 18:15, Deu 18:18, etc. This is interpreted in Act 4:36 as “son of exhortation” the Revised Version (British and American), or “son of consolation” the King James Version, expressing two sides of the Greek paráklēsis, that are not exclusive. The office of a prophet being more than to foretell, all these interpretations are admissible in estimating Barnabas as a preacher. “Deismann (Bibelstudien, 175-78) considers Barnabas the Jewish Grecized form of Barnebous, a personal Semitic name recently discovered in Asia Minor inscriptions, and meaning “son of Nebo” (Standard Bible Dictionary in the place cited.).

He was a Levite from the island of Cyprus, and cousin, not “nephew” (the King James Version), of the evangelist Mark, the word anépsios (Col 4:10), being used in Num 36:11, for “father’s brothers’ sons.” When we first learn of him, he had removed to Jerusalem, and acquired property there. He sold “a field,” and contributed its price to the support of the poorer members of the church (Act 4:36). In Act 11:24 he is described as “a good man and full of the Holy Spirit” (compare Isa 11:2; 1Co 12:8, 1Co 12:11) “and of faith,” traits that gave him influence and leadership. Possibly on the ground of former acquaintanceship, interceding as Paul’s sponsor and surety, he removed the distrust of the disciples at Jerusalem and secured the admission of the former persecutor into their fellowship. When the preaching of some of the countrymen of Barnabas had begun a movement toward Christianity among the Greeks at Antioch, Barnabas was sent from Jerusalem to give it encouragement and direction, and, after a personal visit, recognizing its importance and needs, sought out Paul at Tarsus, and brought him back as his associate. At the close of a year’s successful work, Barnabas and Paul were sent to Jerusalem with contributions from the infant church for the famine sufferers in the older congregation (Act 11:30). Ordained as missionaries on their return (Act 13:3), and accompanied by John Mark, they proceeded upon what is ordinarily known as the “First Missionary Journey” of Paul (Act 13:4, Act 13:5). Its history belongs to Paul’s life. Barnabas as well as Paul is designated “an apostle” (Act 14:14). Up to Act 13:43, the precedency is constantly ascribed to Barnabas; from that point, except in Act 14:14 and Act 15:12, Act 15:25, we read “Paul and Barnabas,” instead of “Barnabas and Saul.” The latter becomes the chief spokesman. The people at Lystra named Paul, because of his fervid oratory, Mercurius, while the quiet dignity and reserved strength of Barnabas gave him the title of Jupiter (Act 14:12). Barnabas escaped the violence which Paul suffered at Iconium (Act 14:19).

Upon their return from this first missionary tour, they were sent, with other representatives of the church at Antioch, to confer with the apostles and elders of the church at Jerusalem concerning the obligation of circumcision and the ceremonial law in general under the New Testament - the synod of Jerusalem. A separation from Paul seems to begin with a temporary yielding of Barnabas in favor of the inconsistent course of Peter (Gal 2:13). This was followed by a more serious rupture concerning Mark. On the second journey, Paul proceeded alone, while Barnabas and Mark went to Cyprus. Luther and Calvin regard 2Co 8:18, 2Co 8:19 as meaning Barnabas by “the brother whose praise is spread through all the churches,” and indicating, therefore, subsequent joint work. The incidental allusions in 1Co 9:6 and Gal 2:13 (“even Barnabas”) show at any rate Paul’s continued appreciation of his former associate. Like Paul, he accepted no support from those to whom he ministered.

Tertullian, followed in recent years by Grau and Zahn, regard him as the author of the Epistle to the He. The document published among patristic writings as the Epistle of Barnabas, and found in full in the Codex Sinaiticus, is universally assigned today to a later period. “The writer nowhere claims to be the apostle Barnabas; possibly its author was some unknown namesake of ’the son of consolation’” (Lightfoot, Apostolic Fathers, 239 f).

(otherwise Joses [Authorized Version ] or Joseph [Revised Version ])

A member of the primitive Church of Jerusalem and a close associate of Paul in the early years of his Christian career. He is not to be identified with Joseph called Barsabbas (Act_1:23), though he is sometimes substituted for him by ecclesiastical writers (see Joseph [Barsabbas]). Information regarding him is mostly derived from Acts. According to Act_4:36, the surname Barnabas was given him by the apostles, presumably as an honourable distinction, and signifies ‘son of consolation or exhortation’ (õἱὸò ðáñáêëÞóåùò = Aram. bar, ‘son,’ and Heb. root which appears in nâbhî’, ‘prophet’). This etymology draws upon two different languages, and leaves the terminal form unexplained. Besides, the name may have been self-assumed, in accordance with a common practice of the Jews in their intercourse with the Gentile world. Other derivations therefore have been proposed, which give ‘the son of Nebo,’ ‘the son of peace’ (= Aram. bar nevâḥâh), etc., as the meaning. In any case, the statement of Acts implies that Barnabas was noted for his prophetic or preaching gifts; and comparison with Act_14:12 probably warrants the further inference that he was more fluent in Aramaic than in Greek.

In Act_4:36 f. Barnabas is introduced as a Levite of Cyprus, who sold land that he possessed, and devoted the proceeds to the use of the Church. No other Levite is mentioned by name in the NT. His ownership of land, in contravention of the law (Deu_10:9) which excluded Levi from part or inheritance with his brethren, is not surprising, as in later times this Deuteronomic prohibition cannot have been enforced (Jer_32:7-12; Jos. Vita, 76). From Cyprus the youthful Barnabas may have passed over to the neighbouring Tarsus, famous in his time for its culture as well as its commerce, and there made the acquaintance of Paul. At any rate, he appeared as his friend, and stood sponsor for him on his first visit to Jerusalem, when other members of the Church regarded him with distrust (Act_9:26 f.). Thereafter Paul retired to Tarsus, but Barnabas remained in Jerusalem till tidings reached the mother Church of the success of the gospel in Antioch, when he was commissioned to visit that city and confirm the disciples. Having sought out Paul at Tarsus, he induced him to join him in his work in Antioch. After a year of service there, the two fellow-labourers were dispatched to Jerusalem with alms for the needy Christians of Judaea (Act_11:22-30). Soon after their return to Antioch they were solemnly set apart by the Church for special evangelization work, and started on what is usually called the first missionary journey, in the course of which they visited Cyprus and the southern parts of Asia Minor, accompanied as far as Perga in Pamphylia by John Mark (q.v. [Note: quod vide, which see.] )-a relative of Barnabas (Col_4:10)-whom they had brought with them from Jerusalem. In the account of the journey, the independent character of Paul appears in the precedence gradually accorded him over Barnabas, whose name has previously had first place in the narrative, probably because he had been better known in Antioch and Cyprus. Following upon this mission came a prolonged stay at Antioch, broken at length by another visit to Jerusalem, in consequence of dissensions that had arisen over the necessity of circumcision. A judgment on this question having been obtained from the leaders of the mother Church met in Council, Paul and Barnabas repaired again to Antioch, and began to consult about another missionary journey. As Barnabas, however, insisted on taking Mark with them, in spite of his defection on the previous journey, a sharp contention took place between them, with the result that Paul chose Silas as his companion, and proceeded to Syria and Cilicia, while Barnabas set sail with Mark for Cyprus (Act_12:25 to Act_15:41). There is no further notice of Barnabas in Acts.

Galatians (chs. 1-2) partly covers the same ground as Acts, but between the two narratives a discrepancy appears which has provoked much discussion. Reviewing his association with the Church of Jerusalem, Paul asserts that it did not extend beyond two visits. One of these (Gal_1:18) seems to have been the occasion of his introduction by Barnabas, and the other (Gal_2:1) has usually been identified with the visit to the Council; but, in that case, what becomes of the intervening visit in Acts-that on which Paul and Barnabas conveyed the offerings of the Antiochene Christians? Its comparative recentness and the asseveration of Gal_1:20 preclude the supposition that it could have been forgotten or passed over by the Apostle. One solution of the difficulty is obtained by rejecting entirely the story of this visit in Acts, and taking the rendering of the facts only from Gal. (Encyclopaedia Biblica i. 486). Others endeavour to harmonize the two accounts with a smaller sacrifice of the credibility of Acts. Such is the suggestion of Neander, Lightfoot, and others that, while Paul and Barnabas were both commissioned to carry the contributions from Antioch to Jerusalem, only the latter actually accomplished the journey; and that the author of Acts, finding the record of the appointment in his sources, naturally assumed that Paul had fulfilled his part of the mission. Such also is the view very generally held that the second and third visits of Acts were really one and the same-the visit to the Council recorded in Galatians; but that, as it was undertaken with the twofold object of bearing alms to the poor and discussing circumcision with the leaders of the Church, two accounts of it came into existence which the author of Acts erroneously supposed to refer to separate events. A third form of solution has been advanced by Ramsay and others, which would identify the second visit of Gal. with the second visit of Acts. Recently this view has been ably maintained by C. W. Emmet (The Eschatological Question in the Gospels, Edinburgh, 1911, p. 191ff.), who also contends that Gal. was written before the third visit of Acts had taken place, that is, before the Council of Jerusalem. On this theory, the accuracy of Acts is fully vindicated, but an early date is required for Galatians, which may not be generally conceded. Cf., further, Galatians, Epistle to.

On one point-the parting of Paul and Barnabas-Gal. has been regarded as supplementing Acts. In Paul’s account of the trouble with Peter at Antioch over the eating with Gentiles (Gal_2:11-14), his co-worker is represented as taking part with his opponents. Probably, for the moment, the mediating character of Barnabas betrayed him into a policy of vacillation which was the real origin of his disagreement with the Apostle. Their quarrel may have culminated in a separation over John Mark, but its actual cause was a matter of principle. From a subsequent reference of Paul to Barnabas (1Co_9:6) it may be inferred that they were reconciled in later years, though not necessarily that they were again associated in their work.

Tradition has been busy with the name of Barnabas, but has preserved little that is deserving of trust. According to one legend, he was a personal disciple of Christ, even one of the Seventy mentioned in Luk_10:1, and preached the gospel in Rome during the lifetime of our Lord. Another asserts that he was the founder and first bishop of the Church of Milan, though Ambrose makes no mention of him as one of his predecessors in that see. A third makes him the missionary or apostle to Cyprus, and states that he died by martyrdom at Salami a in a.d. 61. From an early date also the writing of an Epistle has been ascribed to him: (1) the Epistle to the Hebrews, the authorship of which was claimed for him by Tertullian; and (2) the Epistle to which his name has been attached since the time of Clement of Alexandria (see following article). In both cases the internal evidence is strongly against the authorship of Barnabas, such references, for instance, being made to the Jewish Law as wore not likely to come from a member of the Jerusalem Church and a sympathizer with Peter at Antioch. McGiffert (Apostol. Age, Edinburgh, 1897, p. 598f.) argues very ingeniously in favour of Barnabas as the author of 1 Peter; but the reasons adduced by him, though plausible, are scarcely sufficient to establish his theory. There is nothing in the Epistle to necessitate a Levite authorship, and Barnabas need not have remained anonymous (Moffat, Introd. to Literature of the New Testament (Moffatt)., 343 n. [Note: . note.] , 437).

Literature.-In addition to references already given, see works generally on Paul, Acts, Galatians, and the Apostolic Age.

D. Frew.

(Acts 4)

- Barnabas plays an important, but often unrecognised part in the growth of the early Church. When the fiery anti-Christian Saul, now the Christian Paul, first arrived back in Jerusalem in c AD37, it was Barnabas who vouched for him (Acts 9:27). When the Jerusalem church heard about the conversion of Gentiles in Syrian Antioch, they sent Barnabas (11:22). And it was Barnabas who brought Paul from Tarsus to work with him there (11:25). A year or two later, Barnabas and Paul took famine relief to Jerusalem (11:30), returning to Syrian Antioch with Barnabas’ cousin John Mark (12:25). And it is this team that set out on the First Missionary Journey (13:1).

Barnabas and Paul travelled through Cyprus before crossing to Asia Minor, where at Perga, John Mark left to return to Jerusalem (Acts 13:13). The two continued their often dangerous, but ultimately successful missionary journey through much of southern Asia Minor, bringing the Gospel to many Gentiles before returning to Syrian Antioch (14:26). There, attempts were made by some Jewish Christians to make Gentile converts follow Jewish Law. So Paul and Barnabas (note that Paul’s name now comes first) travelled to Jerusalem (Acts 15:4) for what became known as the Council of Jerusalem (15:5). There, vital decisions were made that helped ensured Christianity did not become a Jewish sect (15:12).

Paul and Barnabas returned to Syrian Antioch with two representatives of the Jerusalem church, one of whom was Silas - Silvanus in Greek (Acts 15:30), and prepared for the Second Missionary Journey in c AD49 (15:36). As they did, they clashed over Mark’s previous "desertion". So while Paul went with Silas through Asia Minor, Barnabas took Mark on a journey to his home island of Cyprus (15:39).

The only references to Barnabas thereafter are in Paul’s letters. In 1 Corinthians 9:6 Paul joins his own name with Barnabas to comment on their treatment as apostles. In Galatians 2:9, he describes their welcome in Jerusalem, probably when they brought famine relief (Acts 11:30). Then, back in Syrian Antioch with the apostle Peter, how Barnabas was nearly led astray by the "Judaisers" (Galatians 2:13). Finally, in Colossians 4:10 he identifies Mark and Barnabas as cousins

It is not known when Barnabas became a Christian, but he appears very early in the story of the Jerusalem church. He was a Jew from Cyprus (Act 4:36) and was related to John Mark, whose family home was in Jerusalem (Col 4:10; Act 12:12).

One who encourages others

In the early days of the Jerusalem church, Barnabas demonstrated his sacrificial spirit when he sold a field that he owned and gave the money to the apostles to help the poor Christians (Act 4:36-37). Being a good man and full of the Holy Spirit (Act 11:24), he was well known for the encouragement he gave people. For this reason he was given the name Barnabas (meaning ‘son of encouragement’). His original name was Joseph (Act 4:36).

Barnabas’ gift of encouragement showed itself on a number of memorable occasions. When many of the Jewish Christians in Jerusalem were doubtful about Paul and his reported conversion, Barnabas gained acceptance for Paul with the leaders of the church (Act 9:26-29). Being more open-minded than most of the Jewish Christians, he was later sent by the Jerusalem leaders to help at Antioch in Syria, where many non-Jewish people had become Christians. He, in turn, invited Paul to Antioch, and through the help they gave over the next year the church grew rapidly (Act 11:19-26).

Missionary travels

A fruitful partnership developed between Paul and Barnabas. Their first trip together was to Jerusalem, where they helped the church by taking an offering of goods and money from the Christians in Antioch (Act 11:27-30; Gal 2:1). They then returned to Antioch, from where they set out on a missionary tour of Cyprus and parts of Asia Minor (Act 12:25; Act 13:1-4; Act 13:14; Act 14:12).

After returning to Antioch, the two missionaries met trouble when Jews from the Jerusalem church taught that Gentile Christians had to keep the Jewish law (Act 15:1; Act 15:5). The Jewish teachers argued so cleverly that they persuaded Barnabas to believe them (Gal 2:11-13). After Paul rebuked him, Barnabas saw his error. He then opposed the Jewish teachers and even went with Paul to Jerusalem to discuss the matter with the church leaders (Act 15:2; Act 15:12).

When Paul suggested that he and Barnabas revisit the churches of Asia Minor, a disagreement arose between them concerning whether to take Mark with them. As a result they parted. Barnabas took Mark to Cyprus, and Paul took Silas to Asia Minor (Act 15:36-41; see MARK). Although this concludes the biblical record of Barnabas’ travels, Paul continued to speak well of him. It is possible that Barnabas later became associated with Paul in Corinth (1Co 9:6).