In Apeldoorn, a town near the centre of the Netherlands, there is a church building called the Barnabas church. The building has gained some national recognition because the General Synod of the Christelijk-Gereformeerde Kerken has met here several times. It has struck me for some time that a church building in Apeldoorn has been named after Barnabas, someone whom we at best know as the companion of the apostle Paul. How do people conclude to name a church after him? When we read the New Testament, it appears that this is not so strange after all. Barnabas has always lived in Paul’s shadow, but it is striking that his name appears more than twenty times in the New Testament.

Barnabas is certainly not a minor figure in the early Christian church. On the contrary, you may even wonder whether the apostle Paul would have been around if Barnabas had not been there! From what Scripture says about him, it becomes clear that Barnabas was a man of great importance for the building of Christ’s church. In this article I will try to show this significance. Barnabas remains an example for us when it comes to the building of the church.

Son of Encouragement⤒🔗

Starting in Acts 9 our Barnabas is repeatedly mentioned by Luke. We will take a look at the various contexts. Surprisingly, Luke already introduces him to us in Acts 4:36-37. Apparently, Luke wants to inform us about Barnabas, who plays such an important role in the continuation of his book.

The introduction is contained in what Luke tells about the life of the congregation in Jerusalem. This life is characterized by what Luke describes in 2:42 as “a fellowship with each other.” The Greek word (koinonia) that Luke uses for “fellowship” is presented by J. van Eck as “communality.” I consider that a treasure that beautifully indicates what manifested itself in the young church of Jerusalem as the fruit of the Holy Spirit. The people “were of one heart and soul” (Luke 4:32), as it literally says, living out of faith. And this spiritual connection manifests itself in a mutual sharing of possessions, in acknowledgment of their responsibility toward each other, even in material matters!

In the latter respect there is full communality. Nobody talks about his “personal property.” If necessary, they sell their possessions and ensure that the apostles have the means to help needy brothers and sisters. It is in this context that we meet the Barnabas I am talking about for the first time.

It turns out that his actual name is Joseph, and he hails from Cyprus. It is striking that Luke also mentions the fact that he is a Levite. When we realize that in the unbelieving resistance against the Lord Jesus it was indeed the tribe of Levi (the chief priests and the priests!) who played such a big role, this small observation of Luke is striking. Here is someone from the circle of the most sworn enemies of Jesus, who is won over for his church and who also proves it in what Luke tells about him! Because this Levite goes the way of “selling” and “bringing” (to the apostles); the actions that Luke calls characteristic of the young church in Luke 4:34. It is remarkable that Joseph, as a Levite, has a field that he is able to sell. Levites did not receive a tribal portion as an inheritance under Joshua (Deuteronomy 10:9), for the LORD was their inheritance. The “diaconal” precept in the law of Moses mentions them in the same breath as the stranger, the widow, and the orphan (see Deuteronomy 14:28-29). It is therefore even more surprising that a Levite, who in the law of Moses is in the category of the “needy,” has a field available and is in a position to sell it to help other needy people!

Later on, Luke calls this Joseph “a good man, full of the Holy Spirit and of faith” (Acts 11:24), but we can already see this in what Luke is telling us about his actions. We also discover it in the nickname he received from the apostles: Bar-Nabas, son of encouragement. With this word “son of” there is a very common Semitic connection ( “son of peace,” Luke 10:6; “son of destruction,” John 17:12) that indicates “who belongs to,” or “who is being controlled by.”

Joseph is called “son of encouragement” (other translations: “son of consolation”), because he apparently possesses the special spiritual gift to comfort (see Romans 12:8, where the same verb is used). The specific Greek word in question can stand for admonition, comfort and encouragement. Joseph is a brother who knows how to come with the Word of Christ and to strengthen others with it. We will hear more about this gift later.

Here it is striking that Luke tells how Barnabas accompanies his words with actions by selling a field and showing that he is a “doer” of the Word. The man who may play such a significant role in the early church is clearly someone who knows, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction” (James 1:27).

The Mediator←⤒🔗

We meet Barnabas again in a very different setting in Acts 9:27. Personally, I consider that which I find here the most striking thing that the New Testament tells about him. Here Barnabas comes across in a very moving way as “son of encouragement”! What Luke tells us now indeed gives reason to say, “If Barnabas had not been there, Paul would not have been there either.”

What is the situation? From Damascus, where after his conversion he became a preacher of the gospel, Paul has come to Jerusalem. (Note that the return to Jerusalem noted in Galatians 1:18 must refer to a later occurrence.) His arrival is the cause for quite some commotion among the Christians there, because they have not forgotten Saul the persecutor of the church! This man had devastated the church community and had left deep traces of his aggression (Acts 8:3). We can therefore understand that people were frightened of Paul, because they could not believe that such a fanatical enemy (Acts 9:1) had become a Christian.

No matter how much trouble Paul goes through to join the church, he receives a cold shoulder. The church doors remain closed to him. The brothers refuse to accept this “prodigal son” in their arms. It must have been a bitter experience for Paul, powerfully converted, baptized and all. Even having escaped from Damascus, then to end up in the original congregation in Jerusalem, he found only rejection and distrust. There is not even an apostle or one of “the seven” (Acts 6:3) who cares about Paul’s misfortune.

But see, in that desperate situation, it is Barnabas who gets into action. He makes his alias come true. It is put rather delicately: “But Barnabas took him and brought him to the apostles” (Luke 9:27). The Greek word for “took” that Luke uses here, we can express more clearly with, “Barnabas, however, took pity on him.” Our Barnabas is the only one who is full of compassion for the solitary convert. He sees a brother in Paul; he knows how Paul has fared and introduces the former enemy as a preacher of the gospel to the apostles.

It is wonderful how Barnabas shines the light on what the Lord Jesus has done with Saul. He powerfully called this enemy, and his name was the strength behind Saul’s work in Damascus. Barnabas’ mediation is successful! The church doors open to Paul and he can interact with the apostles and the congregation, without any hindrances. The former enemy even goes around “boldly” preaching the gospel in Jerusalem!

The Church Visitor←⤒🔗

The fact that Barnabas enjoyed respect in the early church is very evident in what Luke tells us in Acts 11:22ff. We meet him in the role of the church visitor. After all, he is delegated to Antioch to size up the situation of which had been heard in Jerusalem about Antioch.

People had heard remarkable reports! Not only the fact that Christians who had fled from Jerusalem and Judea were preachers of the gospel in that city, but also—note here—that there were Christians who brought the joyful message to “the Greeks.” The latter was very surprising. For we should not forget the extent to which Peter had to answer for his trip to the non-Jew, Cornelius (Acts 10). The early church certainly had its concerns before it was clear that old dividing walls had been demolished at Pentecost. It is, therefore, all the more striking that brothers from Cyprus and Cyrene took the step to preach the gospel to the Greeks.

Their action appears to be richly blessed. Many in Antioch came to faith. The gracious hand of the Lord paved the way (Acts 11:21). Barnabas is delegated for a visitation. Jerusalem wants to keep the matter under control and prevent any wild growth. It is striking that Luke tells us that Barnabas “was glad” when he saw what God had accomplished in his grace (in Antioch). It gives the impression that there were some reservations in Jerusalem and that Barnabas really needed to see the developments up close. Did the fact that he was born in Cyprus play a role and influenced his finding of acceptance with the preachers from Cyprus?

However it may be, Barnabas appears to have no trouble with what was happening in Antioch. He well understood the lesson that Peter had to learn regarding the preaching to non-Jews (Acts 10). He “saw” what God had done, and recognized what had come about in Antioch through God’s grace: a congregation of Jews and non-Jews, a planting by the Lord, a full sister church!

Church visitation, when carried out properly, is more than a recording of the state of affairs. Barnabas makes it into a full pastoral event. He realizes how vulnerable this young church is and how easily it can change a lot. Beautiful—this wonderful beginning in this city! However, if this is to remain beautiful, then perseverance is needed. Faith is always connected with perseverance, as the Lord Jesus taught already (Luke 21:19). Barnabas, therefore, urges everyone to be “faithful to the Lord with steadfast purpose.” He realizes that for these Christians it depends on faithfulness, on what the Saviour calls “abiding in me” (John 15:4).

Someone Looking to Help←⤒🔗

We learn how much Barnabas realizes what is needed in Antioch, when Luke records that he is going to Tarsus “to look for Saul” (Acts 11:25). It is notable that he goes looking specifically for Paul. Apparently, he knew how much Paul had deserved his spurs as a preacher of the gospel to the Gentiles, and that after his flight to Tarsus (Acts 9:3) he had not been idle. After all, Paul had proclaimed the good news in the regions of Syria and Cilicia (Galatians 1:21). There is no one better than Paul to help build and expand the young church of Jews and non-Jews in Antioch!

And so, our Barnabas goes looking for Paul who is eminently experienced for the work in Antioch. His search is blessed. He finds Paul and “brought him” along. It should strike us that Luke writes it this way. It underlines how Barnabas is the acting person in all of this. Paul’s coming to Antioch is due to Barnabas. He shows to be an “excellent” man who is suited for his task and has a heart for the work of the Lord. At the same time, we see how Barnabas once again plays a decisive role in a new phase of Paul’s life: he brings Paul to what would become his life’s work: the proclamation of the gospel, from Antioch, all the way to Rome.

For a year, both brothers stayed with the young congregation and taught many people (Acts 11:26). The word used by Luke for “taught” stands for “further education,” instruction in the meaning and the (ethical) consequences of the initial preaching. We could say Barnabas and Paul worked on the spiritual deepening and strengthening of the young church. How richly their activities have been blessed is evident at the end of Acts 11. The congregation that, humanly speaking, owes its existence to Judean fugitives, in turn helps the brotherhood in Judea when a famine strikes. Barnabas and Paul travel as envoys to Jerusalem with the gifts of love from the church at Antioch, with tangible proof of how much the gospel in Antioch has won hearts!

The Missionary←⤒🔗

In Acts 13 we meet Barnabas again, now as the brother sent out with Paul for the proclamation to the Gentile nations. Christ shows great care for his young church. Luke tells us that no less than five brothers, among them Barnabas and Saul, act as “prophets” in Antioch. Our Barnabas also appears to have the gift of prophecy (Romans 12:7), just like Agabus, mentioned earlier in Acts (Acts 11:28).

Prophets were at work in the apostolic church as the retinue of the apostles. They had knowledge of “mysteries” (1 Corinthians 13:2), received “revelations” (1 Corinthians 14:26) and gave concrete instructions regarding God’s will. (1 Timothy 1:18). They supplemented the witness of the apostles in the concrete reality of everyday life.

The “teachers,” with whom Barnabas is here also counted, had a somewhat different activity. Their specialty was the gift of teaching, of instructing the congregation further in the sense of the gospel for the Christian life, and to keep it in line with the doctrine of the apostles.

When the congregation in Antioch solemnly sends out Barnabas and Paul to the Gentile nations, they send two brothers who are richly endowed with the gifts of the Spirit, especially with gifts that have everything to do with the planting and building up of Christ’s church. We see here so clearly that it serves the office on the basis of a charisma (1 Timothy 4:14) and that all ministry goes back to the spiritual gift(s) one has received (1 Peter 4:10).

We also see here an illumination of what Hebrews 5:4 teaches us: “No one takes this honor for himself, but only when called by God.” Barnabas and Paul do not put themselves forward as missionaries. Instead it is the Holy Spirit who calls them. This calling takes place as the congregation is meeting and fasting. Luke does not inform us, but we get the impression that they were holding a prayer service that had to do with the further spread of the gospel. If that impression is correct, it becomes clear how surprisingly people in Antioch understood that the gospel is a Word for the world!

I have already pointed out how Acts shows that it is the Spirit of Christ who governs the progress of gospel preaching. He sends Philip to the court official from Ethiopia (Acts 8:27-39), sends Peter to Cornelius in Caesarea (Acts 10:19), and prevents Paul and Silas from speaking the Word in Asia (Acts 16:7). It is this Spirit who makes Antioch into a “missionary church” by commanding it, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2).

It is wonderful to see how the church is involved in this historic moment of starting Paul’s great missionary work! It confirms the choice of the Holy Spirit with the laying on of hands and intercession; it makes two competent brothers available and sends them off. Later on, we will also hear how they, in turn, report about the journey to the congregation (Acts 14:27).

The Imperfect Saint←⤒🔗

We saw how Barnabas did not unduly bear his nickname “son of encouragement.” He really devoted himself to building up the church, both in terms of “preserving” and “increasing,” to use the words of Heidelberg Catechism Lord’s Day 48. But the Scripture does not hide the fact that his service was not perfect. There were dark moments as well.

We encounter such a dark moment in Acts 15:36-40, when there is a sad dispute in Antioch between Barnabas and Paul. The section moves us to the preparation of Paul’s second missionary journey, undoubtedly an important journey, because ultimately it brings the gospel to Europe.

Paul wants to “return” to the congregations that have arisen through their collective work “to see how the brothers are doing.” Apparently, the apostle has in mind to go on a visitation trip to pastorally strengthen the brotherhood. Barnabas agrees with Paul’s plan, but wants to take with John Mark, who has assisted them before (Acts 13:5). But this idea is met with fierce opposition from Paul. For the apostle has not forgotten that Mark, just when they were ready to take on the actual fortress of paganism in Pamphylia, had returned to Jerusalem (Acts 13:13). Paul still considers this to be a desertion (Acts 13:38), even though Barnabas thinks about it more mildly. Did it perhaps play a role that John Mark was a cousin of Barnabas (Colossians 4:10)?

Luke does not choose sides in his account, but merely says that the matter escalates such that there “arose a sharp disagreement.” Paul and Barnabas get into a sparring match, the one opposed to the other. The result is that they are not going on a journey together and Silas takes the place of Barnabas. Barnabas also travels with Mark to Cyprus, yet the tragic thing is that a relatively small matter prevents Paul and Barnabas from joining together and that after this issue we no longer hear about Barnabas in Acts.

We learn about a more serious conflict in Galatians 2:11-15. Now the issue is not about a brother, but it is a matter of principle in which unfortunately our beloved Barnabas is acting wrongly. While it is difficult to determine who was right in the first conflict, it is now clear that Barnabas is in the wrong!

The incident occurs in Antioch after Paul’s second missionary journey and after agreement has been reached in Jerusalem on whether Gentile Christians should be subject to the law of Moses, especially whether they should be circumcised (Acts 15:1). It appears that in spite of the council’s decision (Acts 15:28-29) a new difficulty arises.

Jewish Christians, who have come from Jerusalem to Antioch, keep themselves back from the uncircumcised Gentile Christians they find in the congregation. They follow an ecclesiastical “apartheid politics” that forbids these heathen Christians to eat at the same table. This behaviour comes from “fear of the circumcision party” (Galatians 2:12). Here, we will have to think of non-Christian Jews. The Jewish Christians are fearful of their compatriots and do not want to compromise themselves by having communion at the table with the uncircumcised.

To be sure, they did not overturn the apostle’s decision. But despite that decision, people acted in a very non-brotherly way. These are Christians who do not want to eat with each other, and this happens in one church! The terrible thing about it was that even Peter went along with this non-brotherly behaviour. Suddenly he started to practice “apartheid” and no longer sat at one table with his brothers from the heathens. Unfortunately, Barnabas also lets himself be dragged along by what is called “hypocrisy” (Galatians 2:13). What Peter and Barnabas are doing is an act. Although they know that Christians from the Gentiles are full brothers, they keep themselves apart and behave like “correct Jews.”

Therefore, Paul, when he realizes what is happening here, strongly criticizes their hypocritical stand, because the apostle realizes that this is a case where their behaviour does not correspond to the gospel. This behaviour creates confusion. It will give the impression that Gentile Christians still have to live like Jews and that they are falling short in the freedom they have in Christ.

The kind of respect our Barnabas enjoyed in the apostolic church comes to light when Luke writes that “even” Barnabas participated in this act. Fortunately, however Barnabas is not too proud to be corrected by Paul. But the fact that this correction was necessary shows us that such a valuable servant of Christ also remains a sinful man, who can easily lose track of the right ways! It reminds us of what the Heidelberg Catechism acknowledges in Lord’s Day 44, that “even the holiest have only a small beginning of this obedience!”

Actuality←⤒🔗

I hope it has become clear that it is not strange for a church building to be named after Barnabas. We may also remember this leader (see Hebrews 13:7) as the man who, in the power of the Holy Spirit (Acts 11:24), has been of great significance to the early Christian church in its “preservation” and “increase.” He may serve as our example when it comes to the building up of Christ’s church.¹ As Barnabas also teaches us, with this “building up” of the church both aspects of preserving and increasing are relevant (see Heidelberg Catechism, q/a 123). We have seen how Barnabas did justice to both.

Now that there is so much attention for our missionary calling and people are even talking about “the missionary community,” we should not forget the first aspect! In my opinion, W. Dekker rightly writes, “The contrast is not: either a missionary zest or a passive conservatism, turned inward. The distinction is: a church of Christ who knows what it believes and lives according to it, or a church in which the living Christ and the knowledge of the Scriptures are increasingly disappearing.”

The “preserving” element remains necessary, particularly now that superficiality and ignorance are having its effects, to truly be a missionary church. We may not forget that the Lord Jesus instructed his apostles to “go and bear fruit” (John 15:16), but first said, “Whoever abides in me and I in him, he it is that bears much fruit” (John 15:5).

What the New Testament tells us about Barnabas’ activities teaches us the inseparable connection between “preservation” and “increase,” a relationship so full of encouragement as it comes to us in what Luke tells us in Acts 9:31: “So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.”

For Further Discussion←⤒🔗

1. Barnabas is called an example for us. In what way is he an example for you?
2. Do you know what happens when a church visitation takes place in your church?
3. Also in Barnabas’ life you can see how the Spirit works in a wonderful way, for example, when he makes use of sinful people in building up his church and congregation. Do you know of other examples of this (from history or from your own environment)?
4. Discuss what we as twenty-first century readers can learn from the conflicts between the apostles.
5. What do you think is necessary for the congregation to be a missionary congregation?
6. Was Barnabas a well-known biblical person to you? How important do you consider the fact that you now got to know him (better)?