Difference between revisions of "Barnabas"

<p> ("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 (&nbsp;Acts 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" (&nbsp;Acts 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). </p> <p> 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 Moreover, when Paul had withdrawn from [[Grecian]] assailants at Jerusalem to Tarsus, and when subsequently it was thought safe for him to return in the direction of Syria, Barnabas was the one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 (&nbsp;Acts 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]] .) </p> <p> 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" (&nbsp;Acts 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 &nbsp;Acts 15:31). His being "a good man," i.e. beneficent and kind (compare &nbsp;Romans 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.".) </p> <p> 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 (&nbsp;Acts 26:17; &nbsp;Acts 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]] (&nbsp;Acts 11:27-30). On their return to Antioch, they were marked by the Holy Spirit for missionary work, and were ordained by the church (&nbsp;Acts 13:2), A.D. 45. </p> <p> With the title of Apostles, i.e. delegates of the church (&nbsp;Acts 14:14), (Paul was also counted with the Lord's apostles by a special call: &nbsp;Galatians 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. </p> <p> 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 &nbsp;Galatians 2:1; &nbsp;Galatians 2:9; &nbsp;Galatians 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. </p> <p> 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. </p> <p> His not claiming maintenance as a minister (&nbsp;1 Corinthians 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 (&nbsp;Colossians 4:10; &nbsp;2 Timothy 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 (&nbsp;Acts 14:8-12). </p>

<p> 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 <em> the son of consolation. </em> 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, &nbsp; Acts 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, &nbsp;Acts 11:22; &nbsp;Acts 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p>

<p> <strong> [[Barnabas]] </strong> . A surname given by the Apostles to Joseph, the Levite, whose first recorded deed (&nbsp; Acts 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 (&nbsp; Acts 9:27 ); his broad sympathies made him quick to recognize the work of grace amongst the Greeks at Antioch (&nbsp; Acts 11:23 ), and to discern the fitness of his gifted friend for that important sphere of service (&nbsp; Acts 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 (&nbsp; Acts 11:30 ). From Jerusalem they brought back, as a helper, John Mark, the cousin of Barnabas (&nbsp; Acts 12:12; &nbsp; Acts 12:25; cf. &nbsp; Colossians 4:10 ). </p> <p> The church at Antioch solemnly dedicated Barnabas and Saul to missionary service (&nbsp;Acts 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.’ </p> <p> Harnack ( <em> PRE </em> <em> [Note: RE Real-Encykl. für protest. Theol. und Kirche] </em> 3 ii. 411) explains these three passages thus: &nbsp; Acts 14:14 is accounted for by &nbsp; Acts 14:12; &nbsp; Acts 15:12; &nbsp; Acts 15:25 by the closer association of Barnabas with the Jerusalem church. </p> <p> At Lystra (&nbsp;Acts 14:12 ), as doubtless at other places, Paul was the chief speaker; he was also the more prominent figure at the Jerusalem conference (&nbsp; Acts 15:2 ff., &nbsp; Galatians 2:1 . See Paul). Between Paul and Barnabas ‘there arose a sharp contention’ concerning John Mark (&nbsp; Acts 15:35 ff), and they agreed to work apart; &nbsp; Galatians 2:13 also records Paul’s adverse judgment of Barnabas’ attitude in regard to the circumcision controversy. But the interesting reference to Barnabas in &nbsp; 1 Corinthians 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’ (&nbsp; Acts 15:39 ). For the spurious Epistle attributed to Barnabas, see [[Canon]] of NT, § 2. </p> <p> J. G. Tasker. </p>

<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> '''Bar'nabas.''' [[(Son Of [[Consolation]] Or Comfort).]] A name given by the apostles, &nbsp;Acts 4:36, to Joseph (or Jose), a Levite, of the island of Cyprus, who was, early, a disciple of [[Christ]] . In &nbsp;Acts 9:27, we find him introducing the newly-converted Saul, to the apostles at Jerusalem. Barnabas was sent to Jerusalem, &nbsp;Acts 11:19-26, and went to Tarsus to seek Saul, as one specially raised up to preach to the Gentiles. &nbsp;Acts 26:17. He brought him to Antioch, and was sent with him to Jerusalem. &nbsp;Acts 11:30. </p> <p> On their return, they were ordained by the church, for the missionary work, &nbsp;Acts 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 &nbsp;Acts 13:14. Returning to Antioch, (A.D. 47 or 48), they were sent, (A.D. 50), with some others, to Jerusalem. &nbsp;Acts 15:1; &nbsp;Acts 15:36. </p> <p> 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. </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>