Difference between revisions of "Barnabas"

<p> 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. &nbsp;Acts 4:36,37 . When the disciples at Jerusalem were afraid of Saul, it was Barnabas who introduced him to the apostles. &nbsp;Acts 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. &nbsp;Acts 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. &nbsp;Acts 13:2-4 . </p> <p> 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. &nbsp;Acts 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. &nbsp;1 Corinthians 9:6; &nbsp;Galatians 2:1,9,13 . </p> <p> 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. </p>

<p> [[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. &nbsp;Acts 4:36-37; &nbsp;Acts 9:26-27. </p>

<p> (Βαρνάβας, from the Syro-Chaldee בִּר נְבוּאָה ), originally Ι᾿ωσῆς, ''Joses,'' or Ι᾿ωσήφ, Joseph (&nbsp;Acts 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 נְבוּאָה and 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 &nbsp;Genesis 20:7; &nbsp;Exodus 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 &nbsp;1 Corinthians 14:3). Of Silas and Judas it is said, "being ''Prophets,'' they [[Exhorted]] (παρεκάλεσαν ) the brethren" (&nbsp;Acts 15:32). It can hardly be doubted that this name was given to Joses to denote his eminence as a Christian teacher. In &nbsp;Acts 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" (&nbsp;Acts 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" (&nbsp;Acts 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. &nbsp;Ecclesiastes 1:12), and [[Epiphanius]] (Haer. 20:4), he was one of the seventy disciples (&nbsp;Luke 10:1). It has been maintained that Barnabas is identical with Joseph Barsabas, whose name occurs in &nbsp;Acts 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 &nbsp;Acts 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). </p> <p> When Paul made his first appearance in Jerusalem after his conversion, Barnabas introduced him to the apostles, and attested his sincerity (&nbsp;Acts 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 (&nbsp;Acts 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 (&nbsp;Acts 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 (&nbsp;Acts 11:28-30), A.D. 44, who speedily returned, bringing with them John Mark, a nephew of the former. By divine direction (&nbsp;Acts 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 (&nbsp;Acts 15:1-2); they returned to communicate the result of their conference (&nbsp;Acts 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 (&nbsp;Acts 15:36-41). A.D. 47-51. </p> <p> 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 &nbsp;1 Corinthians 9:5-6, it would appear that Barnabas was unmarried, and supported himself, like Paul, by some manual occupation. In &nbsp;Galatians 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 (&nbsp;Acts 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 &nbsp;2 Corinthians 8:18-19, that Barnabas was not only reconciled to Paul after their separation (&nbsp;Acts 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 &nbsp;Acts 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 (&nbsp;2 Corinthians 8:19). In &nbsp;Colossians 4:10, and &nbsp;Philemon 1:24, Paul mentions Mark as his fellow-laborer; and at a still later period, &nbsp;2 Timothy 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. </p> <p> 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. </p> <p> 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- </p> <p> 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). </p>

<p> '''''bar´na''''' -'''''bas''''' ( Βαρνάβας , <i> '''''Barnábas''''' </i> , "son of exhortation," or possibly "son of Nebo"): This name was applied to the associate of Paul, who was originally called Joses or Joseph (&nbsp;Acts 4:36 ), as a testimony to his eloquence. Its literal meaning is "son of prophecy" ( <i> bar </i> , "son"; <i> '''''nebhū'āh''''' </i> , "prophecy"). Compare word for prophet in &nbsp;Genesis 20:7; &nbsp;Deuteronomy 18:15 , &nbsp;Deuteronomy 18:18 , etc. This is interpreted in &nbsp;Acts 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 <i> '''''paráklēsis''''' </i> , 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 ( <i> Bibelstudien </i> , 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" ( <i> Standard Bible Dictionary </i> in the place cited.). </p> <p> He was a Levite from the island of Cyprus, and cousin, not "nephew" (the King James Version), of the evangelist Mark, the word <i> '''''anépsios''''' </i> (&nbsp;Colossians 4:10 ), being used in &nbsp;Numbers 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 (&nbsp;Acts 4:36 ). In &nbsp;Acts 11:24 he is described as "a good man and full of the Holy Spirit" (compare &nbsp; Isaiah 11:2; &nbsp;1 Corinthians 12:8 , &nbsp;1 Corinthians 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 (&nbsp;Acts 11:30 ). [[Ordained]] as missionaries on their return (&nbsp;Acts 13:3 ), and accompanied by John Mark, they proceeded upon what is ordinarily known as the "First Missionary Journey" of Paul (&nbsp;Acts 13:4 , &nbsp;Acts 13:5 ). Its history belongs to Paul's life. Barnabas as well as Paul is designated "an apostle" (&nbsp;Acts 14:14 ). Up to &nbsp;Acts 13:43 , the precedency is constantly ascribed to Barnabas; from that point, except in &nbsp;Acts 14:14 and &nbsp; Acts 15:12 , &nbsp;Acts 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]] (&nbsp;Acts 14:12 ). Barnabas escaped the violence which Paul suffered at [[Iconium]] (&nbsp;Acts 14:19 ). </p> <p> 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 (&nbsp;Galatians 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 &nbsp;2 Corinthians 8:18 , &nbsp;2 Corinthians 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 &nbsp; 1 Corinthians 9:6 and &nbsp; Galatians 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. </p> <p> 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, <i> Apostolic [[Fathers]] </i> , 239 f). </p>