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BARNABAS

(Gk. Barnabás)

Joseph, a highly-reputed apostle active in (perhaps founder of) gentile mission as senior partner to Saul/Paul. He was a diaspora Levite from Cyprus who sold a field and donated the proceeds to the apostles for the community-of-goods experiment in Jerusalem (Acts 4:36-37). The apostles nicknamed him Barnabas (according to Luke, “son of encouragement”); since the name probably means “son of Nebo” (a Syrian god), it may be a pre-Christian name from the Hellenistic Diaspora. Eusebius claims he was one of the Seventy (HE 1.12).

Paul implies that Barnabas is an apostle and has no wife (1 Cor. 9:1-7; cf. Acts 14:14). It cannot be known if Barnabas participated in the temple cult, but his role in Jerusalem made him a natural advocate for Saul who, after his conversion, wanted an introduction to the apostles (Acts 9:27). After Christianity had spread outside Palestine, Barnabas was sent to Antioch as a leader; needing help, he brought Saul from Tarsus to assist him (Acts 11:19-26). Because of their roles in Antioch and Syria/Cilicia, they were delegated to carry a famine-relief contribution to Jerusalem (Acts 11:27-30).

Barnabas and Saul, with John Mark (Barnabas’ cousin; Col. 4:10), toured through Cyprus, with Paul still the junior partner; after Mark left them Paul began to take first place (Acts 13:13, 43, 46, 50) as they worked in Pamphylia, Lycaonia, and Pisidia. According to Luke, they used synagogues as bases and were especially successful among “Godfearers” and “proselytes.” Gentiles in Lystra were so impressed that they addressed Barnabas as Zeus and Paul as Hermes (Acts 14:8-18), implying Barnabas’ continued seniority.

On returning to their base at Antioch they reported on Gentile response to the Christian message (Acts 14:24-28). This led to debates over circumcision with “some from Judea,” first in Antioch and then in Jerusalem (Acts 15:1-21). In Jerusalem Barnabas again took first place, no doubt because of his stature; the council’s decision was sent to Christians in Antioch, Syria, and Cilicia (Acts 15:22-29).

This Acts tradition is both supported by and in tension with Paul’s account in Gal. 2:1-15. Barnabas and Paul parted company soon after returning to Antioch, though the reasons given are radically different: in Acts over John Mark, in Galatians over table matters (Acts 15:30-41; Gal. 2:11-14). Paul was ambivalent to Barnabas: hostile in Gal. 2:13, friendly in 1 Cor. 9:6, neutral in Gal. 2:1, 9. It is impossible to describe Barnabas’ theological views.

The Acts and Epistle of Barnabas do not stem from him. Some argue that Barnabas wrote Hebrews.

Bibliography. R. E. Brown and J. P. Meier, Antioch and Rome (New York, 1983); A. von Harnack, Mission and Expansion of Christianity (New York, 1961), 58-59; G. Lüdemann, Opposition to Paul in Jewish Christianity (Minneapolis, 1989); L. H. Martin, “Gods or Ambassadors of God? Barnabas and Paul in Lystra,” NTS 41 (1995): 152-56; J. H. Schütz, Paul and the Anatomy of Apostolic Authority (Cambridge, 1975).

Peter Richardson

Prayer Tents Bible References - Prayer Tents

BARNABAS

Eerdmans Dictionary of the Bible (2000)