A body of a paper prepared for Dr. James Frerksen at Liberty University
by Thomas P Wynn.
Barnabas
I. INTRODUCTION The life and times of Barnabas was an exciting
time in the early church. The church was still developing its
characteristics of how it was going to impact the world. Many of those
that we consider to be the church fathers were struggling to define what
it was that Christ had instructed them to do. They did not have the Bible
as a guide to them on how to live a Christian life. The biblical book of
Acts and many of its supporting epistles give us a glimpse at the
struggles that they went through in defining the church. This paper will
examine the person of Joseph surnamed Barnabas which means the son of
encouragement.
II. HIS BACKGROUND It is believed that one of the early church
fathers, Barnabas, was born on the island of Cyprus. He appears to have
been a Levite. As a Jew who resided outside of Jerusalem he was
considered by the Jews of Jerusalem as a Hellenist, whereas the Jews of
Palestine were considered Hebrew.
He apparently has made a conversion to Christianity either through
the preaching of the disciples in Jerusalem of even through the preaching
of Christ himself. Because of the large number of Hellenists who were
present on Pentecost he might have been one of the thousands who were
converted on that morning. As a man of some financial means he sells some
of his property and turns the proceeds over to the disciples during a time
that the church was going through some financial troubles. He appears to
have a generous, nature whereas he donates the entire proceeds to the
church.
He seems to be trusted by the disciples, and has received their
respect because it appears that they are the ones who give him the name of
Barnabas over his original name of Joseph. He seems to be a good judge of
character, because even thought Saul has been a persecutor of the
Christians, Barnabas sees the new nature of Saul after his Damascus Road
experience.
He seems to be a dominating man, probably in both stature and in
his manner of presenting the Gospel. This is implied by the fact that
Barnabas's name is presented first of those who are mentioned as going on
what is known as Paul's first missionary journey.
It is recorded that Barnabas is a good man full of the Holy
Spirit. He is open to the leading of God and this is recognized by Luke
and the other disciples. He was obedient in that he goes from Jerusalem
to Antioch to help establish the church there.
III. BARNABAS AND PAUL After the stoning of Stephen many
Christians leave Jerusalem. Many of the Hellenist who leave go toward
Antioch of Syria. The fact that Barnabas does not flee indicates that he
is in good standing with the Apostles, who also stay in Jerusalem. He
also has a somewhat safe relationship with the Sadducees because of the
fact that persecution does not follow him as it had Stephen.
While Barnabas is in Jerusalem we have a glimpse at him as an
encourager. While in Jerusalem a young convert named Saul has come to the
apostles seeking help and guidance. Because of his reputation as a
persecutor of the early church prior to his meeting Christ on the Damascus
road, the disciples are afraid to meet with Saul. It was only after
Barnabas steps in that two of the disciples meet with Saul. It is during
this time that Saul and Barnabas develop a deep friendship that carries
them through the first trying missionary journey. After they spend some
time together in Jerusalem, Saul returns to Tarsus to do some preliminary
work there in his hometown.
While Barnabas remains in Jerusalem, probably being trained by the
apostles and training other new disciples, the early church takes root in
Palestine and Syria. Antioch is a Hellenistic city in the northwestern
corner of the Mediterranean Sea. It was a busy shipping port and ranked
among the top three cities of the known world. The city is made up of a
mixture of Macedonians, Greeks, native Syrians plus a band of Jews who
were given some land as a gift for their services during one of the city's
occupations. Because of its flourishing trade status it develops into a
center of Greek culture. Also, because of its nearness to eastern trade
routes, it receives many cultural and religious influences from the
Orient. During the Roman occupation, Antioch is beautified and enlarged
by King Herod in an attempt to please the new rulers. Rome, in an attempt
to calm the people in their new province, builds new roads and offers
protection to travelers around and about the area.
Following the persecution of Stephen the early church spreads out
throughout Palestine and as far north as Syria. As far as church planting
they aimed at the Jews in the areas first. This was because it is felt
that the Jews aree the holder of the Messianic promise. They also have
the synagogues, which allows the early church get a foothold in the
various areas. When the early believers reach Antioch they preach to both
Jews and non-Jews, partly due to the fact that the population is such a
mixture. This causes much distress between the mother church in Jerusalem
and the church in Antioch because of the bringing of God's message of hope
and love to the Gentiles.
The church at Antioch grows rapidly, and soon the missionaries
there need help from the mother church in Jerusalem. Possibly because of
his cultural heritage, the church in Jerusalem sends Barnabas to help
guide the church in Antioch. He encourags and urges the church and its
leaders to follow Christ's example. After some time Barnabas feels a need
for his friend Saul's help. The need may have developed from the cultural
and ethnic make-up of the people in Antioch, or the church may have grown
beyond his ability to control it. Barnabas goes up to Tarsus and finds
Saul and convinces him to come to Antioch to help him there. They spend a
year there among the people. They must have done a very good job because
it was here in Antioch that the followers of this new religion are called
Christians.
During their time in Antioch a prophet by the name of Agabus comes
and tells of a coming famine that will affect the church in Jerusalem.
The church takes up a love offering and sent their leaders, Barnabas and
Saul, to deliver it to the church in Jerusalem. The church in Antioch has
grown beyond its infant state and had become self-sufficient to the extent
that it is able to help the mother church. This seems to be the start of
the shift of power from the church in Jerusalem to the church in Antioch.
IV. BARNABAS AND PAUL'S JOURNEY TO CYRPUS It appears that the
church in Antioch feels a burden for the Gospel to be spread to other
regions. They commission Barnabas, Paul and John-Mark to go out into the
world and spread the Gospel. This must have been a very hard decision for
the church to make because the scriptures indicates that the fasted and
prayed over this matter above and beyond their normal amount of fasting
and praying. The church yields to the Holy Spirit and sends them out on
what is called Paul's first missionary journey.
They first sail to Cyprus, the home of Barnabas. The decision may
have been based on a selfish desire of Barnabas to "go home" and bring
with him the word of God. Other factors that may have contributed to this
choice as the first stop might have been that it was only seventy mile
from the port of Seleuceia, from where they had set sail. They also may
have heard talk of the first missionaries there, who may have fled from
the earlier persecutions. Regardless of the possible selfish reasons for
going to Cyprus first, the three missionaries, being of Hellenistic
backgrounds, are well suited to the task of bringing the Gospel to the
people in this area.
It is here that it appears that Paul takes over the leadership of
the journey. With the exception of the events surrounding their work in
Lystra, Paul's name is mentioned first in all references to the missionary
team. This may have one of the factors that later cause Paul and
Barnabas to go separate ways on Paul's second missionary journey.
Cyprus is not a small unimportant island. It is three hundred
ninety miles long and one hundred sixty miles wide. It supports up to 15
separate towns. The fertile plan between the Mountains of Olympus and
Aos is able to supply most of the agricultural needs of the large
population. The mines within the mountains supply copper and also sulfate
of copper, which is used for medical purposes. The city of Salamis is the
birthplace of Aristos, a famous historian. Citium is the birthplace of
Zeno, the founder of the Stoic philosophy. The island also harbors many
different gods and goddesses, which came from both the peoples' Greek
background as well as the new Roman influences. There is a large Jewish
population on the island. It is so large in fact, that the island
supports several synagogues.
The three disciples travel from one end of the island with no
recorded hardships or successes. It was not until they reach Paphos on
the other side of the island that we have any recorded encounter. As they
enter Paphos they were summoned into the home of Sergius Paulus, who is
the Roman procouncul. It is customary in those days for somebody in power
to have a sorcerer or astrologer in their confidence. Such is the case
here with Barjesus. When Sergius Paulus hears of the Barnabas and Paul he
calls for them to come see him. As the disciples share with Sergius,
Barjesus sees a gleam in the eyes of his boss, and fears for his
position. He continues to interrupt the message of Paul and Barnabas so
much that Paul loses his temper and curses Barjesus to be blinded for a
time. As the result of these things that were said and done, Sergius
Paulus believes the Gospel message.
V. BARNABAS AND PAUL'S JOURNEY TO GALATIA After Barnabas and Paul
have visited all of Cyprus, they again board a ship and travel up to
Perga. Now it is here that Barnabas and Paul have their first problem.
John-Mark, who had been accompanying them, for some reason decides to
leave them and return to Jerusalem. There does not appear to be any
bitterness between the Barnabas, Paul and John-Mark, but it should be
noted that he is referred here with his Hebrew name only. It is thought
that John-Mark left the journey because he might have been home sick.
Regardless, he is not seen again in The scriptures until after Barnabas
and Paul split up at the beginning of Paul's second missionary trip.
Now Barnabas and Paul travel up the over rugged mountainous road
to Antioch of Pisdian, where they go into the synagogue to worship on the
Sabbath day. As is the custom, after the scriptures were read in the
synagogue, qualified visitors are asked if they had anything to add to the
teaching. Barnabas and Paul are recognized and asked if they had
anything they would like to say. Paul takes this opportunity to share a
historical presentation of the Gospel. The people who were there are so
impressed with the message that Paul deliveres that Barnabas and Paul are
invited back to preach the following Sabbath. Throughout the week the
people all follow and seek more information from them. The following
Sabbath the synagogue is filled with an an overflow crowd that included
many Gentiles. These things cause the Jewish leaders to become very
upset. They took every occasion to disrupt the sermon. This causes
Barnabas and Paul to leave the Jews behind and for them to preach to the
Gentiles, who were receptive to the message. The Jews become so upset
that they made life so intolerable that Barnabas and Paul leave with a
gesture of disapproval.
They then go up the road to Iconium where they follow the same
pattern of going to the synagogue to share their message first with the
Jews. There too they were well received. But because many of those that
believe are Gentiles, the Jewish people again become upset. They are able
to stay at Iconium for a little while, but as soon as they learn of a plot
against their lives they again leave.
They then flee to the cities of Lystra and Derbe. There they
again preach the Gospel to all who will hear them. There are very few
Jews in this area; therefore they did not have the luxury of having a
synagogue for their starting-off points in this area. They are able to
preach to the Gentiles freely in their everyday places.
While in Lystra, Barnabas and Paul perform a miracle by healing a
crippled man. This causes the people to forget about the power of the one
true God and they perceive that Barnabas and Paul are Greeks gods come
down from their palaces. They think that Barnabas is Jupiter or Zeus,
which means the king of gods and men. They call Paul Mercurius or Hermes,
which is to mean the interpreter and prophet of the gods. Barnabas and
Paul do not know what was going on, possible because of language
differences. But once they realize that the people want to worship them
as gods, Barnabas and Paul rent their clothes and plead with the people to
not worship them, but rather God the father.
The troublemaking Jews finally follow Barnabas and Paul up to
Lystra and stir up enough trouble that the people stone Paul outside the
city walls. They believe that they had killed him when he gets up and
returns to the city to rest. Barnabas and Paul later leave Lystra for
Derbe. In Derbe they are able to preach and teach many people about
Christ.
They then retrace their steps back through the cities in Galatia
where they had planted churches. As they go they encourage the believers
and tell to them that they would be persecuted much by the people, but
through this they will be worthy citizens of heaven. They also establish
leadership within each church. After they return to Antioch of Syria,
they give a full accounting of their mission to the members there. They
remain there for a long time. It had been a year and a half since they
left on their missionary trip.
VI. THE JERUSALEM COUNCIL Barnabas and Paul had gone into a land
that was primarily not Jewish. They had presented the Gospel to whomever
would hear them. In many cases this meant that Gentiles not only heard
the Gospel, but also accepted it. This caused the good Jewish-Christians
problems, because they felt that one must first accept the Jewish laws and
rites before one could accept Jesus as their Messiah.
The most common thing that stands out in the minds of some of the
church leaders is that the male converts from the Gentiles have to become
circumcised. This problem causes so much commotion that they go to
Jerusalem to explain their case. Once there they present a very
convincing case. The two opposing groups come up with a compromise in
that the instructions that are sent back to Antioch do not include any
instruction about circumcism, but rather contain instructions concerning
staying away from idols, fornication, and drinking the blood of dead
animals. The church in Jerusalem, in a gesture of good will, not only
return Barnabas and Paul, but also send Silas and Judas Barsabas, who are
well respected within the church. After the news of the compromise is
delivered to the church in Antioch, Barnabas and Paul remain in Antioch
both continuing to preach and teach.
VII. THE SPLIT OF BARNABAS AND PAUL The rift between Barnabas and
Paul comes at a time when plans are being made to go back out on a second
missionary journey. There are several factors that contribute to this
split. One is that Barnabas wants to again bring along John-Mark and Paul
doesn't. The loyalty of Barnabas possibly stems from his family
relationship with him. He is possibly feeling generous in allowing him to
have a second chance. Paul, on the other hand feels that John-Mark
deserted them on the first trip and holds that against him. Barnabas is
very intent on bringing John-Mark with him.
Another contributing factor possibly is that Barnabas seems to be
wavering in his opinion of how the new converts should be received by the
church. It seems that Barnabas was not associating himself with the
Gentile-Christians whenever Jewish-Christians are around. Paul, on the
other hand will not make any distinction between one type of Christian
from another. Paul may see this as a weakening of Barnabas in his
commitment to bring the Gospel to the Gentiles.
It seems that the two old friends part in good nature, whereas
they divide the mission field between them, Paul taking Galatia and
eastward and Barnabas taking Cyprus, Antioch and the areas close by. This
is the last recording of the two early church planters seeing each other.
It is a little surprising that Paul makes so few remarks about a man that
had helped him establish his connections before the Apostles following his
conversion.
VIII. BARNABAS: THE FINAL CHAPTER No more is included of Barnabas
in the Bible. It is believed that he and John-Mark again go to Cyprus.
It is also thought that he is martyred outside Salamis by being burned at
the stake and having his ashes spread out over the sea. One additional
writing exist that was possibly done by John-Mark entitled "The Acts of
Barnabas". It seems to have been based on the original book of Acts
account of Barnabas and Paul's journey.
Bibliography
Cairns, Earle E., Christianity Through the Centuries, A History of the Early Christian Church,
Zondervan Publishing House, 1954
Halley, Henery H., Halley's Bible Handbook,
Zondervan Publishing House, 1965
Kent, Homer A., Jerusalem to Rome, Studies in Acts,
Baker Book House, 1972
National Geographic Society, Everyday life in Bible Times, 1967
Radice, Betty ed.,Early Christian Writings, The Apostolic Fathers, Penguin Classics, 1968
Smith, David, The Life and Letters of St Paul,
Harper Brothers, New York and London, no copyright date)
Steen, John Warren, Barnabas and Paul: Brother in Conflict, Broadman Press, 1973
The Interpreter's Dictionary of the Bible, 1962, "Barnabas"
Willmington, Dr H. L., Willmington's Guide to the Bible../