Barnabas was a teacher and missionary who was highly respected in the early Church, especially for his gift of exhortation. He helped to establish churches throughout the eastern Mediterranean region, participated in the Jerusalem Council, and played a crucial role in the life of the Apostle Paul. Barnabas is a major figure in the first half of the Book of Acts, where he is called an apostle (Acts 14:4, 14) and “a good man, full of the Holy Spirit and of faith” (Acts 11:24). He is also mentioned in 1 Corinthians, Galatians, and Colossians. The feast or memorial of St. Barnabas the Apostle is observed on June 11 in the East and West.
From Joseph to Barnabas
The man we know as “Barnabas” was actually named “Joseph” (Acts 4:36). “Barnabas” was a nickname given to Joseph by the apostles after his conversion. Joseph was a native of the Mediterranean island of Cyprus, where a sizable Jewish population had settled. Joseph was born into the tribe of Levi and served as “a Levite” (Acts 4:36). All priests in Israel were of the tribe of Levi, but not all Levites were priests, and so the word “Levite” usually refers to non-priestly assistants who traveled to Jerusalem to minister at the temple in various capacities for part of the year. Joseph also had family in Jerusalem, including his aunt Mary and his cousin John, also called Mark or “John Mark” (Acts 12:12; Col. 4:10). At some point, Joseph acquired a plot of land (a “field”) near Jerusalem.
The man we know as “Barnabas” was actually named “Joseph.”
As a Levite, Joseph was entrenched in Jewish religious life, and many of his fellow Levites were strongly prejudiced against Christianity. It was priests and Levites from Jerusalem who went to question John the Baptist in John 1:19 (perhaps Joseph was among them), and in the parable of the Good Samaritan, Jesus describes a Levite passing by a man in need (Lk. 10:32). But at some point, Joseph became convinced that Jesus of Nazareth truly was the promised Messiah and Son of God. Clement of Alexandria (c. 150–215 AD) claims that Joseph was one of the seventy disciples that Jesus sent out two by two in Luke 10:1 (Stromata, 2.1), and Eusebius repeats the claim (CH 2.1.4). If true, Joseph would have been converted during Christ’s earthly ministry. While the claim is unsupported, Joseph may have encountered Jesus personally in Jerusalem, and since he is later called an “apostle,” Joseph may have been an eyewitness of the resurrection. Joseph may have also been in Jerusalem when the Holy Spirit was poured out at Pentecost.
Joseph is introduced in Scripture for the first time in Acts 4:32–37, which records that the early Christians were so closely united that they voluntarily shared all their possessions with one another. Those who owned land were selling their property and bringing the proceeds to the apostles to distribute to the poor. Acts 4:37 records that Joseph, a Levite, “sold a field that belonged to him and brought the money and laid it at the apostles’ feet.” Some think that this is in fact when Joseph was converted, and that selling the field was an early expression of repentance and commitment to his newfound community. Whatever the case, Joseph was generous, deeply devoted to the Church, and willing to sacrifice for his less fortunate brothers and sisters in Christ.
Joseph was generous, deeply devoted to the Church, and willing to sacrifice for his less fortunate brothers and sisters in Christ.
The Church soon recognized Joseph as being uniquely gifted, and so the apostles nicknamed him “Barnabas” in Aramaic. “Bar” means “son” (like Simon Bar-Jonah, meaning “Son of Jonah”), and nabas most likely derives from the Aramaic word nabha for prophecy or exhortation. Luke explains that “Barnabas” means “son of paraklēsis” in Greek, which can mean exhortation, entreaty, or consolation (comfort) depending on the context (LXGNTLEX). Most translations opt for “Son of Encouragement” (which, as we will see, certainly describes what we know about Barnabas). However, since Luke is also concerned to record Barnabas’s role as a teacher and missionary, the “encouragement” in view may especially be exhortation—strongly encouraging or urging others to obey God’s Word and persevere in faith. Romans 12:6–8 says, “Having gifts that differ according to the grace given to us, let us use them: … the one who exhorts, in his exhortation [paraklēsis].” Thus Ben Witherington III thinks that “on the whole the translation ‘son of exhortation’ (= preacher) seems preferable.”
Welcoming Paul Into the Church
Joseph, the Son of Encouragement—“Barnabas” hereafter—soon became a well-known and trusted minister in the early church. Acts 9 records how Saul (or “Paul”) of Tarsus, a member of the Pharisees, was persecuting the church violently and trying to destroy it until he encountered the risen Christ and repented. When Paul tried to join the Christians at Jerusalem, they were afraid of him, and thought that it was a ploy. At this crucial moment, Barnabas chose to trust the work of God in the heart of Paul. “Barnabas took [Paul] and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus” (Acts 9:27). Because the apostles trusted Barnabas, they received Paul, who would go on to write nearly a third of the New Testament.
Because the apostles trusted Barnabas, they received Paul, who would go on to write nearly a third of the New Testament.
Teaching Ministry at Antioch
When persecution broke out in Jerusalem after the martyrdom of Stephen, Christians scattered and traveled as far as Barnabas’s homeland of Cyprus, as well as Phoenicia and Antioch, sharing the gospel with the Jews (Acts 11:19). Some men from Cyprus and Cyrene also traveled to Antioch and preached Christ there to both Jews and Hellenists (Jews who had adopted the Greek language and customs). When the church in Jerusalem heard that many believed, they sent Barnabas to Antioch (modern-day Antakya, Turkey), perhaps because of his connection to Cyprus. Acts 11:23–26 says,
23 When [Barnabas] came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, 24 for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord. 25 So Barnabas went to Tarsus to look for Saul, 26 and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.
Here we see the gifts of the Son of Exhortation on full display as he exhorted the new believers to remain faithful, and many others were saved (presumably through his ministry). Barnabas then sought out Paul in Tarsus and brought him back to Antioch to help him train up the disciples there. Later, Barnabas is named at the head of a list of five well-known “teachers and prophets” at Antioch (Acts 13:1).
Barnabas is named at the head of a list of five well-known “teachers and prophets” at Antioch.
After a year of teaching, Barnabas and Paul were sent by the church at Antioch to deliver an offering to the church in Jerusalem and Judea to provide famine relief (Acts 11:29–30). If this is the same visit that Paul describes in Galatians 2:1–10, then Paul and Barnabas took this trip as an opportunity to express to the apostles in Jerusalem their intent to carry the gospel to the uncircumcised (Gentiles). The apostles extended the right hand of fellowship to them, approved of their mission, and asked them to remember the poor, which they were already eager to do (Gal. 2:10). Barnabas, who was first introduced as selling his field to provide for poor Christians, thus continued to be used by God to help his brothers and sisters in need. Barnabas embodied the “blessed man” of Psalm 112: “he is gracious, merciful, and righteous. … He has distributed freely; he has given to the poor” (Ps. 112:9). In the BCP, this psalm is appointed for use on the memorial of Saint Barnabas.
Missionary Work in Cyprus
When Barnabas and Paul returned to Antioch from their famine relief journey to Jerusalem, they brought Barnabas’s cousin John Mark back with them (Acts 12:25). While the teachers and prophets at Antioch were worshipping with the church and observing a time of fasting, the Holy Spirit said to them, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). The church set aside more time to fast and pray, and then laid their hands on the apostles and sent them off, likely in the year AD 46. In the Book of Common Prayer, Acts 13:1–3 (along with Acts 11:19–30) is appointed as the second Scripture lesson for the memorial of Saint Barnabas.
Barnabas and Paul took John Mark with them, traveled about 20 miles to Seleucia on the coast, and then set sail for Cyprus. Perhaps Barnabas chose the destination, eager to minister in his native land. Witherington notes that this destination may also suggest that the church at Antioch viewed Barnabas as “the senior partner in this missionary venture.” The apostles landed at Salamis, a bustling and densely populated port city on the eastern coast of Cyprus, and ministered in the synagogues there (Acts 13:5). They continued on land, ministering “through the whole island” (Acts 13:6) until they reached the city of Paphos on the western coast. There the proconsul Sergius Paulus, a high-ranking Roman official and man of intelligence, summoned Paul and Barnabas, was astonished by the teaching of the Lord, and became a believer.
Missionary Work in Southern Galatia
After having ministered in Cyprus for several weeks or perhaps a few months, the apostles set sail from Paphos north to Perga in Pamphylia (the southwestern coast of modern-day Turkey). At this point, John Mark left them and returned to his family in Jerusalem (Acts 13:13), but Barnabas and Paul pressed on, making the difficult journey over the Taurus Mountains to the city of Antioch in Pisidia (not to be confused with Antioch in Syria from which they had been commissioned), a region in the larger province of Galatia. Witherington notes that while Pisidian Antioch was not necessarily the most obvious next choice to evangelize, Sergius Paulus had family connections in that region, may have suggested it, and may have even written a letter of recommendation for Paul and Barnabas to take with them. Paul preached in the synagogue, and “after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God” (Acts 13:43).
Acts 13:44 says that “the next Sabbath almost the whole city gathered to hear the word of the Lord”—an extraordinary number of people, since the population numbered around ten thousand. The Jews, jealous that the apostles drew such a large crowd, began speaking out against Paul’s preaching. Acts 13:46 then records both Paul and Barnabas as boldly saying to the Jews, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” These are the only reliably recorded words of Barnabas (spoken jointly with Paul). In them, Paul and Barnabas cite Isaiah 49:6, which is closely related to Isaiah 42:5–12 (“I will give you as … a light for the nations”), the first Scripture lesson used for the memorial of Saint Barnabas in the BCP.
The Gentiles rejoiced at this news, many believed, and the word spread throughout the whole region. However, the Jews stirred up persecution and drove out Paul and Barnabas. Far from being discouraged, “they shook off the dust from their feet against them and went to Iconium. And the disciples were filled with joy and with the Holy Spirit” (Acts 13:51–52). The apostles thus followed the instructions which Jesus first gave to the Twelve to go from place to place preaching the kingdom and to shake off the dust from their feet when they left a house or town that rejected it (see Matthew 10:7–16, the Gospel reading in the BCP for the memorial of Barnabas).
The apostles then traveled about ninety miles southeast to the city of Iconium in Phrygia, another region in the province of Galatia. There, they boldly ministered “for a long time”—likely for several months—and both Paul and Barnabas were enabled by God to do “signs and wonders” (Acts 14:3). Their ministry divided the city and when they learned of a plot to stone them, they fled beyond the jurisdiction of the Phrygian officials to Lystra, a city in the region of Lycaonia. Lystra had a temple to the Greek god Zeus, and when Paul healed a man who had been crippled from birth, the people began worshipping Barnabas as Zeus and Paul as Hermes (messenger of the gods), since Paul was the chief speaker (Acts 14:11–12). Barnabas and Paul tore their outer garments and rushed into the crowds to stop them, calling them to repent and serve the one true and living God.
Unfortunately, Jews from Pisidian Antioch and Iconium followed the apostles to Lystra, and when they arrived, stirred up the crowds against them. Paul was seized, stoned, dragged out of the city, and left for dead. Likely by a miracle, Paul “rose up” and fled with Barnabas to the nearby city of Derbe, where they “made many disciples” (Acts 14:21).
From there, the apostles retraced their steps, returning to Lystra, Iconium, and Antioch, appointing elders in every church, and doing what Barnabas did best—encouraging the believers to persevere in faith, “saying that through many tribulations we must enter the kingdom of God” (Acts 14:22). They then returned to Perga, went down to the nearby coastal city of Attalia, and caught a ship back to their missionary base at Antioch, likely in the year AD 47. There they reported on their journey and “remained no little time with the disciples” (Acts 14:28).
The Jerusalem Council
The missionary work of Barnabas and Paul marked a decisive turn towards the Gentiles, but once back at Antioch, tensions began to mount over the relationship between Jewish and Gentile believers. It is most likely during this time that the events of Galatians 2:11–14 took place. Peter visited from Jerusalem and, at table fellowship, ate with Gentile believers at Antioch. However, when certain Jewish believers from James and the Jerusalem church (“the circumcision party”) also arrived at Antioch, Peter was embarrassed and separated from the Gentiles. Sadly, “the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy” (Gal. 2:13). Paul opposed Peter to the face and, thankfully, he and Barnabas came to their senses and realized that their conduct was not in step with the gospel.
Tensions escalated when “some men came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” (Acts Acts 15:1). This time, both Paul and Barnabas opposed and debated with them, and were sent by the church at Antioch to go to Jerusalem to consult with the apostles and elders. Along the way, they brought joy to the Christians in Phoenicia and Samaria by sharing about the conversion of the Gentiles.
In Jerusalem, a meeting was held, which began with much debate. After a speech by Peter, “all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles” (Acts 15:12). Barnabas’s testimony was a crucial part of the most important meeting of the apostolic era, the Jerusalem Council, which concluded that Gentiles should not be required to observe the Mosaic law.
Barnabas’s testimony was a crucial part of the most important meeting of the apostolic era, the Jerusalem Council.
The apostles then sent Paul and Barnabas, along with leading men named Judas and Silas, to deliver a letter to the church at Antioch, explaining the council’s decision. In the letter, they refer to “our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ” (Acts 15:25–26). Barnabas and Paul then resumed their teaching ministry in Antioch. These events likely took place in AD 48–49.
Parting Ways with Paul
After some time, Paul proposed that they leave Antioch to check in on the churches. Barnabas wanted to take John Mark, but “Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work” (Acts 15:38). Scripture is clear that this led to “a sharp disagreement,” but we need not conclude that either person was “wrong,” as if Paul was holding a grudge or Barnabas was being naive. Paul likely had a legitimate concern that John Mark was not yet spiritually ready for another arduous mission and could compromise the work, while Barnabas likely felt that John Mark was indeed ready and wanted to give him a second chance, as he had given Paul a chance when the church doubted his conversion. For this reason, Barnabas is sometimes called “the saint of second chances,” as he sought to exude the love that “believes all things” (1 Cor. 13:7)—the best that can reasonably be believed about another. When Paul and Barnabas could not resolve their disagreement, they chose to go different ways: Paul with Silas, and Barnabas with John Mark.
Barnabas is sometimes called “the saint of second chances.”
While we may lament their separation, we should not assume that Paul and Barnabas went on to have hard feelings towards one another. They were both mature, godly men, capable of moving on after a serious professional disagreement. Years later, in his letter to the Corinthians, Paul mentions Barnabas, who was evidently well known to them, as a faithful minister (1 Cor. 9:6). Paul also later recognized the usefulness of John Mark (2 Tim. 4:11), and John Mark even went on to comfort Paul and to minister on Paul’s behalf as one of his “fellow workers for the kingdom of God” (Col. 4:10–11). John Mark, whom Barnabas mentored, also went on to write the Gospel of Mark.
Back to Cyprus, Later Ministry, and Death
The last thing that is said about Barnabas in the Book of Acts is that he took John Mark and sailed back to Cyprus (Acts 15:39). Barnabas was still ministering when Paul wrote his letter to the Corinthians (c. AD 53–55), but little else is known. Writing in the early third century, Tertullian refers to Barnabas as the author of the Book of Hebrews (On Modesty, 20), but this opinion was not popular among the church fathers and is not held by any major scholar of Hebrews today. Some have suggested that since John Mark was attached to Paul instead of Barnabas during Paul’s imprisonment in Rome (c. AD 62), it could suggest that Barnabas had died by this point; however, this is speculative. A later tradition claims that Barnabas was martyred on Cyprus.
The Epistle of Barnabas, Acts of Barnabas, and Gospel of Barnabas
While few believed that Barnabas wrote the Book of Hebrews, many church fathers thought that he did write a letter known as The Epistle of Barnabas. For example, Clement of Alexandria introduces quotes from this letter with, “the Apostle Barnabas says” (The Stromata, Book II). Rick Brannan explains that the epistle was more likely written near the end of the first century and is either pseudepigraphical (falsely attributed to Barnabas by someone trying to gain authority for the text), or was simply associated with Barnabas by later tradition.
While the Epistle of Barnabas was likely not written by the apostle, it has qualities that are consistent with what we know about Barnabas from Scripture, and can help us to imagine some of the kinds of things that Barnabas might have said. In the opening section, the author states his purpose for writing: “so that with your faith you might have complete knowledge” (Ep. Barn. 1.5). The author assumes a warm, pastoral tone and emphasizes his love for the recipients: “I myself am totally compelled by this, to love you beyond my own soul” (1.4); “I also ask you this, as one who is from you, and who also loves all of you in a special way more than my own soul” (4.6); “I write to you very simply that you may understand; I, the most humble servant of your love” (6.5). The epistle provides an allegorical reading of the Old Testament, especially the law of Moses given at Sinai in relation to “the new law of our Lord Jesus Christ” (2.6), emphasizing the cross of Christ and his work of making us new creatures: “If the Son of God, being Lord and being destined to judge the living and the dead, suffered so that his wounds might make us live, let us believe that the Son of God could not suffer except for our sakes” (7.2). The letter is filled with practical exhortation, urging the recipients to press on: “Let us flee completely from all the works of lawlessness” (4.1); “Let us hate the deception of the present time” (4.1); “Let us give no freedom to our own soul” (4.2); “Let us flee from all futility” (4.10); “Let us completely detest the works of the wicked path” (4.10); “Let us be spiritual” (4.11); “Let us be a perfect temple to God” (4.11); “Let us cultivate the fear of God” (4.11); “Let us strive to keep his commandments” (4.11); “Let us be on the alert” (4.14); “Never let us fall asleep in our sins” (4.13). Believers are warned against living alone, and urged to come together and “seek out together the common good” (4.10). The letter concludes by contrasting “the two ways”—the way of light and the way of darkness—and exhorting the believers to persevere and be found faithful at the judgment (21.6).
A later work titled The Acts of Barnabas claims to be written by John Mark and to record numerous works of Barnabas after his separation from Paul: instructing people in the faith, baptizing, distributing money to the poor, healing many who were sick by touching them with a copy of the Gospel of Matthew, ordaining a bishop over Cyprus, and even collapsing part of a city with a word of rebuke during a naked race! The book then claims that Bar-Jesus (cf. Acts 13:4–12) incited Jews on Cyprus to take Barnabas by night, bind him with a rope by the neck, drag him out of the city, and then burn him with fire until his bones became dust. While parts of this sensational book are consistent with what we already know about Barnabas from Scripture, The Acts of Barnabas was likely written in the fifth century and based on fragments of oral tradition which had been embellished or invented over time, with the intention of strengthening the apostolic foundations of the Church of Cyprus after its independence was declared by the First Council of Ephesus (AD 431).
The so-called Gospel of Barnabas is obviously pseudepigraphal (falsely attributed), written in the late Middle Ages, and filled with heretical teachings, such as the claim that Jesus was not actually crucified (see this clip from Wes Huff).
Conclusion
While Barnabas is sometimes overshadowed by the Apostle Paul, he was one of the most important and highly regarded leaders in the early Church. Barnabas is remembered each year on June 11 and challenges saints of every age to encourage one another, care for the poor, and labor in the cause of the gospel. The Book of Common Prayer (2019) has the following Collect for the Feast of Saint Barnabas:
Grant, O God, that we may follow the example of your faithful servant Barnabas, who, seeking not his own renown but the well-being of your Church, gave generously of his life and substance for the relief of the poor, and went forth courageously in mission for the spread of the Gospel; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Recommended Resources
- Ashley Tumlin Wallace, “The Liturgical Home: The Feast of St. Barnabas.” Fun, practical ways to celebrate as a family.
- “Saint Barnabas | Stories of the Saints,” Youtube. Produced for Roman Catholics and has a few questionable statements, but overall a good introduction for kids.
- Rick Brannan, ed., The Apostolic Fathers: A New Translation (Lexham Press, 2018). Includes the Epistle of Barnabas.
