BARNABAS bär’ nə bəs (Βαρνάβας, Gr. from Aram. בַּר נְבוּאָה, son of prophecy, interpreted by Luke (Acts 4:36) as υἱὸ̀ς παρακλήσεως, “Son of encouragement” (RSV), “exhortation” (ASV), or “consolation” (KJV); intended by Luke not as a scientific etymology but as an indication of character). A noted member of the early Jerusalem church and an active missionary to the Gentiles.
1. Jewish background. His original name was “Joseph” or “Joses” (KJV), but the apt name bestowed by the apostles (4:36) completely superseded the old. It apparently marked his ability to console and encourage rather than his eminence in exhortation or teaching. He was a Levite, born in Cyprus, but John Mark of Jerusalem was his cousin (Col 4:10). His conversion is unrecorded, but as an early member of the Jerusalem church he showed his generous nature by selling a field (on Cyprus?) for the benefit of the poor (Acts 4:37).
He proved himself “a son of encouragement” in courageously befriending the suspected Saul (Acts 9:26, 27). Convinced of the reality of Saul’s conversion, he sponsored him and secured his acceptance by the church in Jerusalem. That he had known Saul as a student at Tarsus is mere conjecture.
2. Co-worker with Paul. When news of a predominantly Gentile church in Antioch reached Jerusalem, Barnabas was selected as the one best qualified to assist his Hel. brethren in the new undertaking (Acts 11:19-22). His hearty response to the new work evoked a rare scriptural eulogy (11:24). He saw there the fitting sphere of work for the forgotten Saul (11:23-25). Their united ministry resulted in great growth and the origination of the name “Christian” at Antioch (11:26).
The Antioch church sent “Barnabas and Saul” to Jerusalem with a relief offering (Acts 11:29, 30). Some scholars identify this “famine visit” with that mentioned in Galatians 2:1-10; more commonly it is placed during the Jerusalem conference (Acts 15).
The list of the “prophets and teachers” at Antioch (Acts 13:1) implies that Barnabas was the acknowledged leader. In compliance with the Spirit’s call, “Barnabas and Saul” were commissioned by the church for missionary work (13:2-4). Sent out by the church, Barnabas was properly called an “apostle” (14:14). They began their work in Cyprus, with Barnabas as the recognized leader (13:7). Paul’s emergence as leader is indicated by Luke’s expression in 13:13, “Paul and his company” (οἱ περὶ̀ παῦλον). He plainly marked the recession of Barnabas to second place by using the order “Paul and Barnabas” (13:43, 46, 50) for the remainder of the journey, with one notable exception. When the cripple at Lystra was healed, the excited inhabitants regarded them as visiting deities. “Barnabas they called Zeus, and Paul, because he was the chief speaker, they called Hermes” (14:12). Barnabas was regarded as the chief god, while Paul as his subordinate spoke and worked for him.
The Antioch church recognized Paul’s leadership, according to Luke’s order (“Paul and Barnabas”) when Luke wrote of them (15:2, 35). But in Jerusalem Barnabas clearly was held in greater esteem than Paul. “Barnabas and Paul” (15:12) reported of their work among the Gentiles. The letter sent by the conference also reflected this position (15:25f.).
At Antioch Barnabas joined Paul in stoutly resisting the attempt of the Judaizers to impose circumcision on Gentile converts, and at the conference in Jerusalem he stood as the champion of Gentile liberty. The Jerusalem leaders sanctioned the position of Paul and Barnabas and agreed on a division in the field of labor (Gal 2:9).
3. Separation from Paul. Following their public vindication at Jerusalem, Paul and Barnabas continued their ministry at Antioch (Acts 15:35). It was apparently during this time that the incident of Galatians 2:11-14 occurred, although some scholars would correlate the time with Acts 15:1. That “even Barnabas” was carried away indicates the tremendous pressure created by Peter’s action. Paul’s wording of the momentary wavering of Barnabas implies his deep appreciation of his companion.
Barnabas readily accepted Paul’s proposal to go on another joint tour, but his insistence upon again taking Mark along resulted in “a sharp contention” in which neither man shines. True to his gracious and forgiving nature, Barnabas felt Mark should be given another chance, while Paul’s abhorrence of fickleness made him reject one who had proved unreliable. If Barnabas erred on the side of leniency, Paul erred on the side of sternness. With his departure to Cyprus with Mark, Barnabas passed from the story (15:36-41).
The rupture ended their joint ministry but not their friendship. Paul appreciated the subsequent labors of Barnabas, who continued to follow the same principle of self-support that Paul used (1 Cor 9:6).
4. Traditions. Tradition has made Barnabas one of the “seventy” and says that he died as a martyr on Cyprus. Tertullian ascribed to him the authorship of Hebrews, while Clement of Alexandria made him the author of the socalled Epistle of Barnabas. These ascriptions of authorship indicate the high esteem in which the name of Barnabas continued to be held.
5. Character. Barnabas must be ranked as one of the truly great men of the Early Church. He was a worthy peer of Paul, but has been overshadowed by his more gifted companion. He was a gracious personality, characterized by his generous disposition and keenness to discern the spiritual potentialities of others. He was free from petty narrowness and suspicion and had a largeness of heart that enabled him to act as the encourager of those who failed and the succorer of the friendless and needy. Such faults as he had arose out of his ready sympathy for those who failed and his eagerness to think the best of others.
Bibliography H. S. Seekings, The Men of the Pauline Circle (1914), 33-39; J. Hastings, ed., The Greater Men and Women of the Bible, VI (1916), 184-209; H. C. Lees, St. Paul’s Friends (1917), 11-29; A. T. Robertson, Types of Preachers in the NT (1922), 30-51; W. L. Knox, St. Paul and the Church of Jerusalem (1925), 158-160, 163, 164; R. C. H. Lenski, The Interpretation of the Acts of the Apostles (1934), passim; F. V. Filson, Pioneers of the Primitive Church (1940), 83-113; A. C. McGiffert, History of Christianity in the Apostolic Age (19515), 598-600 on Barnabas as author of I Peter; F. F. Bruce, Commentary on the Book of Acts, NIC (1954), passim; H. F. Stevenson, “Barnabas: the ‘Son of Consolation,’” Eternity, IX, no. 1 (1958), 29, 30, 38, 39; W. S. LaSor, Great Personalities of the NT (1961), 118-127.