Barnabas' story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles. Tertullian named him as the author of the Epistle to the Hebrews,[3] but this and other attributions are conjecture. The Epistle of Barnabas was ascribed to him by Clement of Alexandria and others in the early church[4] and the epistle is included under his name in Codex Sinaiticus, the earliest extant manuscript of the complete New Testament.[5] A few modern scholars concur with this traditional attribution[6] but it is presently a minority view.[7]
Although the date, place, and circumstances of his death are historically unverifiable, Christian tradition holds that Barnabas was martyred at Salamis, Cyprus. He is traditionally identified as the founder of the Cypriot Orthodox Church. The feast day of Barnabas is celebrated on 11 June.
His HellenicJewish parents called him Joseph (although the Byzantine text-type calls him Ἰωσῆς, Iōsēs, 'Joses', a Greek variant of 'Joseph'),[1] but when recounting the story of how he sold his land and gave the money to the apostles in Jerusalem, the Book of Acts says the apostles called him Barnabas. (The "s" at the end is the Greek nominative case ending, and it is not present in the Aramaic form.) The Greek text of Acts 4:36 explains the name as υἱὸς παρακλήσεως, hyios paraklēseōs, meaning "son of encouragement" or "son of comforter". One theory is that this is from the Aramaicבר נחמה, bar neḥmā, meaning 'son (of) prophet'. Another is that it is related to the Hebrew word nabī (נביא, Aramaic nebī) meaning "prophet".[9][10] In the Syriac Bible, the phrase "son of prophet" is translated bara dbuya'a.[11]
Barnabas, a native of Cyprus and a Levite, is first mentioned in the Acts of the Apostles as a member of the early Christian community in Jerusalem, who sold the land that he owned and gave the proceeds to the community.[1] When the future Paul the Apostle returned to Jerusalem after his conversion, Barnabas introduced him to the apostles. Easton, in his Bible Dictionary, supposes that they had been fellow students in the school of Gamaliel.[12]
The successful preaching of Christianity at Antioch to non-Jews led the church at Jerusalem to send Barnabas there to oversee the movement. He found the work so extensive and weighty that he went to Tarsus in search of Paul (still referred to as Saul), "an admirable colleague", to assist him. Paul returned with him to Antioch and labored with him for a whole year. At the end of this period, the two were sent up to Jerusalem (44 AD) with contributions from the church at Antioch for the relief of the poorer Christians in Judea.[13]
They returned to Antioch taking John Mark with them, the cousin or nephew of Barnabas. Later, they went to Cyprus and some of the principal cities of Pamphylia, Pisidia, and Lycaonia. After recounting what the governor of Cyprus Sergius Paulus believed, Acts 13:9[14] speaks of Barnabas's spiritual brother no longer as Saul, but as Paul, his Roman name. From that point forward, when Acts refers to the two as a pair, it generally no longer uses "Barnabas and Saul", but "Paul and Barnabas". Only in Acts 14:14[2] and Acts 15:12,25[15] does Barnabas again occupy the first place; in Acts 14:14 with reference to Barnabas being mentioned first two verses earlier in Acts 14:12,[16] and in Acts 15:12,25, because Barnabas stood in closer relation to the Jerusalem church than Paul. Paul appears as the more eloquent missionary, whence the Lystrans regarded him as Hermes and Barnabas as Zeus.[13]
Acts 14:14[2] is also the only biblical verse where Barnabas is referred to using the Greek word for Apostle.[17]
Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church.[13] According to Galatians 2:9–10, Barnabas was included with Paul in the agreement made between them, on the one hand, and James, Peter, and John, on the other, that the two former should in the future preach to the pagans, not forgetting the poor at Jerusalem. This matter having been settled, they returned again to Antioch, bringing the agreement of the council that Gentiles were to be admitted into the church without having to adopt Jewish practices.
After Paul and Barnabas returned from the Jerusalem council to Antioch, Peter also came to Antioch. Peter associated freely with the Gentiles there, including eating with them, until he was criticized for this by some disciples of James, as doing so was contrary to Mosaic law. Peter then refused to eat any longer with the Gentiles, apparently through fear of displeasing these disciples, and Barnabas followed his example. Paul then stated that Peter and Barnabas "walked not uprightly according to the truth of the gospel" (Galatians 2:14) and upbraided them before the whole church.[18] In Galatians 2:11–13,[19] Paul says, "And when Kephas [Peter] came to Antioch, I opposed him to his face because he clearly was wrong. For, until some people came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised. And the rest of the Jews (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy."
Paul then asked Barnabas to accompany him on another journey. Barnabas wished to take John Mark along, but Paul did not, as John Mark had left them on the earlier journey. The dispute ended by Paul and Barnabas taking separate routes. Paul took Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas took John Mark to visit Cyprus.[18]
Little is known of the subsequent career of Barnabas. He was still living and labouring as an Apostle in 56 or 57 AD, when Paul wrote 1 Corinthians (1 Corinthians 9:5–6), in which it is stated that he, too, like Paul, earned his own living. The reference indicates also that the friendship between the two was unimpaired. A few years later, when Paul was a prisoner in Rome (61–63 AD), John Mark was attached to him as a disciple, which is regarded as an indication that Barnabas was no longer living (Colossians 4:10).[18]
Barnabas and Antioch
Antioch, the third-most important city of the Roman Empire,[20] then the capital city of Syria province, today Antakya, Turkey, was where Christians were first called thus.[21]
Some of those who had been scattered by the persecution that arose because of Stephen went to Antioch, which became the site of an early Christian community.[22] A considerable minority of the Antioch church of Barnabas's time belonged to the merchant class, and they provided support to the poorer Jerusalem church.[23]
Church tradition developed outside of the canon of the New Testament describes the martyrdom of many saints, including the legend of the martyrdom of Barnabas.[24] It relates that certain Jews coming to Syria and Salamis, where Barnabas was then preaching the gospel, being highly exasperated at his extraordinary success, fell upon him as he was disputing in the synagogue, dragged him out, and stoned him to death. His kinsman, John Mark, privately interred his body.[25]
Although it is believed he was martyred by being stoned, the apocryphalActs of Barnabas states that he was bound with a rope by the neck, and then being dragged only to the site where he would be burned to death.
According to the History of the Cyprus Church,[26] in 478 Barnabas appeared in a dream to the Archbishop Anthemios of Cyprus and revealed to him the place of his sepulchre beneath a carob-tree. The following day Anthemios found the tomb and inside it the remains of Barnabas with a manuscript of Matthew's Gospel on his breast. Anthemios presented the Gospel to Emperor Zeno at Constantinople and received from him the privileges of the Greek Orthodox Church of Cyprus, that is, the purple cloak which the Greek Archbishop of Cyprus wears at festivals of the church, the imperial sceptre and the red ink with which he affixes his signature.
Anthemios then placed the venerable remains of Barnabas in a church which he founded near the tomb. Excavations near the site of a present-day church and monastery, have revealed an early church with two empty tombs, believed to be that of St. Barnabas and Anthemios.[27]
St. Barnabas is venerated as the patron saint of Cyprus. He is also considered a patron saint in many other places in the world, highlighting
Milan in Italy. On the island of Tenerife (Spain), St. Barnabas was invoked in historical times as patron saint and protector of the island's fields against drought, together with St. Benedict of Nursia.[28]
Although many assume that the biblical Mark the cousin of Barnabas[30] is the same as John Mark[31] and Mark the Evangelist, the traditionally believed author of the Gospel of Mark, they are listed as three distinct people in Pseudo-Hippolytus' On the Seventy Apostles of Christ, which includes Barnabas himself as one of the Seventy-Two Disciples.[32] There are two people named Barnabas among Hippolytus' list of Seventy Disciples, One (#13) became the bishop of Milan, the other (#25) the bishop of Heraclea. Most likely one of these two is the biblical Barnabas; the first one is more likely, because the numbering by Hippolytus seems to indicate a level of significance, and Barnabas is traditionally credited with founding the apostolic see of Milan. Clement of Alexandria[33] also makes Barnabas one of the Seventy Disciples that are mentioned in the Gospel of Luke.[34]
Other sources bring Barnabas to Rome and Alexandria. In the "Clementine Recognitions" (i, 7) he is depicted as preaching in Rome even during Christ's lifetime.
Cypriots developed the tradition of his later activity and martyrdom no earlier than the 3rd century. The question whether Barnabas was an apostle was often discussed during the Middle Ages.[35]
Alleged writings
Tertullian and other Western writers regard Barnabas as the author of the Letter to the Hebrews. This may have been the Roman tradition—which Tertullian usually follows—and in Rome the epistle may have had its first readers. Modern biblical scholarship considers its authorship unknown, though Barnabas amongst others has been proposed as potential authors.[36]
"Photius of the ninth century, refers to some in his day who were uncertain whether the Acts was written by Clement of Rome, Barnabas, or Luke. Yet Photius is certain that the work must be ascribed to Luke."[37]
He is also traditionally associated with the Epistle of Barnabas, although some modern scholars think it more likely that the epistle was written in Alexandria in the 130s.
The 5th century Decretum Gelasianum includes a Gospel of Barnabas amongst works condemned as apocryphal; but no certain text or quotation from this work has been identified.
Another book using that same title, the Gospel of Barnabas, survives in two post-medieval manuscripts in Italian and Spanish.[38] Contrary to the canonical Christian Gospels, and in accordance with the Islamic view of Jesus, this later Gospel of Barnabas states that Jesus was not the son of God, but a prophet and messenger.
The Barnabites
In 1538, the Catholic religious order officially known as "Clerics Regular of St. Paul" (Clerici Regulares Sancti Pauli), gained the grand old Monastery of Saint Barnabas by the city wall of Milan as their main seat. The Order was thenceforth known by the popular name of Barnabites.[39]
^Origen (Contra Celsum, 1.63; De Principii, 3.2.4), Serapion of Thmuis (Concerning Father and Son), Didymus the Blind (Commentary on Zechariah), Jerome (Lives of Illustrious Men, 6), et al.
^GA 01 (א), London: Sinaiticus, library BL, folio 334. Dated to c. 340 AD. [1]
^J.B. Burger, "L'Enigme de Barnabas," 180-193; and Simon Tugwell [Wikidata], The Apostolic Fathers, 44; cf. Lardner, Wake, Pearson, Gieseler, et al.
^ abc One or more of the preceding sentences incorporates text from a publication now in the public domain: Fenlon, John Francis (1907). "St. Barnabas". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company.
^Compare C. J. Hefele, Das Sendschreiben des Apostels Barnabas, Tübingen, 1840; Otto Braunsberger, "Der Apostel Barnabas," Mainz, 1876.
^Mitchell, Alan C. Hebrews (Liturgical Press, 2007) p. 6.
^Commentary on the ActsArchived 2014-06-18 at the Wayback Machine Edwin Wilbur Rice, 1900, p.7. Adolf Harnack mistakenly wrote that Photius believed Barnabas was the author in the 1908 Schaff-Herzog Encyclopedia of Religious Knowledge, Volume 1, p. 487
^Compare T. Zahn, Geschichte des neutestamentlichen Kanons, ii, 292, Leipsig, 1890.
This article incorporates text from a publication now in the public domain: Fenlon, John Francis (1907). "St. Barnabas". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company.
Further reading
Die Apostolischen Väter. Griechisch-deutsche Parallelausgabe. J.C.B. Mohr Tübingen 1992. ISBN3-16-145887-7
Der Barnabasbrief. Übersetzt und erklärt von Ferdinand R. Prostmeier. Series: Kommentar zu den Apostolischen Vätern (KAV, Vol. 8). Vandenhoeck & Ruprecht: Göttingen 1999. ISBN3-525-51683-5
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