Barnabas

VIEW:51 DATA:01-04-2020

son of the prophet, or of consolation
Hitchcock's Bible Names Dictionary


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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

("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).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

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).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

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?; nebhū'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).
International Standard Bible Encyclopedia
PRINTER 1915.

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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.

Barnabas
(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).



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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