Though Luke does not tell us the Jerusalem church's motive for dispatching Barnabas, the circumstances and the church's disposition are probably not unlike what we find in Acts 11:1-3. The church as a whole is sympathetic, which their choice of Barnabas indicates, but a segment, "those of the circumcision," are not so sure and need to be placated (Marshall 1980:202).

The Jerusalem church's action reflects a concern for continuity and accountability in the advance of the church's mission. Sometimes missionaries today hesitate to tell all that is happening in their work, believing that unorthodox strategies or methods required by crosscultural witness will not be understood by "the folks back home." The early church never manifested such lack of trust, and the resulting churches were the stronger for their willing accountability.

Barnabas authenticates this church growth both in his initial reaction, joy, and in his encouragement to perseverance. Unlike "those of the circumcision" in verse 2, but very much like the hosts of heaven (Lk 15:7, 10), Barnabas rejoices at seeing the evidence of the grace of God (Acts 11:23; NIV introduces the phrase the evidence of). The grace that Barnabas sees is not so much the change in lifestyle or the more manifest spiritual gifts (as Williams 1985:193), though these are undoubtedly present; rather, it is the great numbers of newly and soundly converted Gentiles. "In Acts grace is that power which flows from God or the exalted Christ and accompanies the activity of the apostles giving success to their mission" (Esser 1976:119; Acts 4:33; 15:11; 18:27; 20:24). Do we, with Barnabas, rejoice "at the spectacle of God's free favor, unlimited by racial or religious frontiers, embraced and enjoyed by all without distinction" (Bruce 1990:273)?

Barnabas, true to his name ("Son of Encouragement," 4:36), encourages (note continuous action imperfect parekalei) the Antioch believers to steadfast loyalty to the Lord (compare Josephus Jewish Antiquities 14.20; Wisdom 3:9; Lk 8:15). Note that the "glue" of their perseverance in salvation is a personal relationship with Christ embraced from the inside out, not the external mark of circumcision and Jewish practice. And such must be the case for new converts to Christianity from any culture. If the heart is first abiding in Christ as Lord and Savior, the new ways of living will necessarily follow as the person learns to walk according to God's will as revealed in his Word.

Luke now authenticates Barnabas, showing approval of this "bridge person's" authentication of the Gentile witness at Antioch. He attests his character as a good man (Lk 8:8, 15; compare 6:45). He presents that character's source: full of the Holy Spirit and faith (see comment at Acts 6:3; compare 6:5; 7:55). Instead of operating by sight, insisting that Gentiles show outwardly, through circumcision and ritual observance, what they claim to have happened inwardly, Barnabas chooses by faith to apply God's promise of a universal offer of salvation to the Antioch situation (Lk 24:47; Acts 2:21, 39). Finally, Luke tells us of the fruit of such character: numerical growth of the church (compare 2:41, 47; 5:14; 6:7; 8:6). In any age those full of the Spirit and good character, "faith" vision and fruitfulness will be on the cutting edge of the church's advance.