The Role Of Barnabas In The Book Of Acts

By S. Jonathan Murphy

[S. Jonathan Murphy is Senior Pastor, Newcastle Baptist Church, Newcastle, Northern Ireland, and research writer for Sacra Script Ministries.]

Barnabas plays an important role in the Book of Acts. This significant function is seen by examining his presence through a narrative-critical lens. A method sensitive to the conventions of story listens to the voice of the narrator as he skillfully unfolds it. In Acts the series of events and their arrangement in the formation of plot, the value of spatial, temporal, and social aspects of the settings in which these events or happenings occur, the rhetorical devices employed, and the characters developed are selected and employed to make a point, that is, to project an ideology. Even secondary characters literarily speaking are utilized in this manner. Barnabas is a case in point. Barnabas plays an important role in Acts for he is another vehicle through whom the story’s message is projected.

Scene 1 (4:36-37)

Barnabas is introduced in Acts 4:36-37, which is part of a larger scene that describes the life and growth of the church in Jerusalem (4:32-5:16). The scene is a snapshot of life in the church despite antagonism toward it from the outside. Barnabas was involved in the second of three major movements in this scene (4:32-35; 4:36-5:11; 5:12-16).[1]

Events

A summary of the life of the community in the Jerusalem church (4:32-35) echoes a previous description (2:42-47). The atmosphere in the church is illustrated in the second movement by two concrete examples: Barnabas, and Ananias and Sapphira (4:36-5:11). The scene closes with another summary (5:12-16). The ministry of the apostles to those physically and spiritually oppressed as well as the numerical growth of the church signals the progress in the midst of conflict.

Whereas Ananias and Sapphira are examples of internal problems in the church, Barnabas is the choice example of the positive side of its communal life. Both were members of the new community. Both sold land and placed money at the apostles’ feet. Barnabas is a positive example, for he sold his land to meet the needs of those in the church community. Moreover, he submitted its distribution to the apostolic leaders of the church.

Characters

Barnabas was a Hellenistic Jewish believer. His birth name, Joseph (4:36),[2] shows that he was a Jew. He was also a Levite (v. 36). In telling Barnabas’s tribal origin the narrator indicates the likely standing of Barnabas within the Jewish community. Levites were God’s chosen tribe within Israel to be set apart for service to Him (Num. 3:1-4:49). Though not all were priests, Levites were considered of higher standing than other Jews.[3] Owning land would also contribute to Barnabas’s standing (Acts 4:37). He was from Cyprus, however; so he was a Jew from the Diaspora (v. 36). Indirectly he is depicted as a believer. He was associated with the new community in Jerusalem, was used as a positive example in the church, and submitted to the apostles (v. 37). Barnabas is introduced as an admired member of the new community. Though his birth name was Joseph, the name given to him by the apostles—Barnabas—remains.[4] The narrator stated that this name means υἱὸς παρακλήσεως, “son of encouragement” (v. 36). Παρακλήσεως may mean “encouragement, exhortation, or comfort.”[5] Barnabas’s role certainly involved his encouraging, exhorting, and comforting others. That this was attributed to him by the apostles speaks of how he was perceived by the church leaders and reveals their admiration for him.[6]

Barnabas is presented as an ideal member of the church. He owned land but sold it for the benefit of those in need (v. 37).[7] That he gave the apostles the money to distribute from the sale shows he was submissive to their authority (see Luke 8:41; 10:39; 17:6; Acts 10:25). Barnabas was generous and submissive—an ideal member of the church.

Settings

This scene took place in Jerusalem, as indicated by the preceding and subsequent contexts. The fact that the believers met in Solomon’s Colonnade also substantiates a Jerusalem and temple setting (5:12). Barnabas was introduced as a member of the church in Jerusalem, though he came from Cyprus. There are no temporal markers relevant to his role in the scene. Contextually, however, the events of the scene took place in the early days of the Jerusalem church.

One social setting concerns communal sharing in the early church as presented in the narrative of Acts. Several times communal sharing is mentioned in Acts (2:44-45; 4:32-37; 5:1-11; 6:1; 11:29-30).[8] Though it was not compulsory to share, to do so was considered honorable. Sharing one’s possessions expressed an ideal friendship.[9] To single out Barnabas in this manner depicted him as an example of an honorable man, a friend par excellence.

Summary

Barnabas is introduced for the first time in a description of the life and growth of the church in Jerusalem. A purpose for this section is to demonstrate the progress of God’s plan of salvation in the new community despite internal problems. Barnabas is presented as a positive example of a member in the Jerusalem church. He is a Hellenistic Jewish believer of considerable social status and means. His nickname—Barnabas—signals the admiration of the apostles toward him. He was an ideal member of the new community in material giving and submissiveness to the leadership.

Scene 2 (9:1-30)

Barnabas reentered the narrative briefly in Acts 9:27, in the section that records Saul’s conversion, commissioning, and early proclamation (9:1-30).[10] This is not the key event in the scene—the conversion of Saul, the persecutor who become a proclaimer—but it is a related incident.

Events

Barnabas is reintroduced in a section that has three major movements (9:1-19a; 9:19b–25; 9:26-30). Only the third is important to this study. The first movement relates the conversion of Saul and his commissioning to ministry. The second narrates the events immediately following his conversion as he proclaimed Jesus, rather than persecuting His followers.[11] The third movement relates Saul’s ministry in Jerusalem.

The events in this third movement are narrated briefly. Saul’s attempt to join the new community of believers was met with suspicion (v. 26), but after Barnabas’s intervention the situation changed and Saul ministered freely (vv. 27-28). Barnabas’s advocacy on behalf of Saul is the bridge across which the narrator took the legitimacy of Saul’s ministry of proclamation in Jerusalem in the eyes of the church there. The words of Barnabas, moreover, are a summary of what was just stated in the scene—a form of repetition that emphasizes the importance of the first two movements in the scene and becomes the second of four references to Saul’s conversion in the narrative. The narrator closed the scene by noting particularly Saul’s interactions with Grecian Jews in the city as well as their response (v. 29). This echoes Stephen’s ministry in Jerusalem in which Saul was associated with Stephen. Ultimately because of opposition Saul departed for Tarsus (v. 30).

Characters

Before Barnabas’s involvement Saul was rejected by the apostles, but after Barnabas’s intercession Saul was able to stay with them. The admiration for Barnabas in the eyes of the apostles is reinforced once again in this movement.

Barnabas is portrayed in the narrative not only as an advocate for Saul but also as an intermediary between him and the people. Barnabas told the apostles of Saul’s encounter with the Lord as well as his courageous proclamation of Jesus in Damascus. Barnabas used his relationship with the apostles to speak up for Saul. Yet his advocacy was risky. Saul had persecuted Jerusalem believers and was present at the death of Stephen, a Jerusalem church member (7:54-8:3). No reason is given for Barnabas’s intercession for Saul, though Barnabas was known as a comforter.

Gill notes parallels between the accounts of Ananias and Saul in 9:13-25 and of Barnabas and Saul in 9:26-30.[12] Ananias struggled to believe Saul’s conversion as did the apostles (vv. 13-14, 26). The Lord spoke up for Saul as did Barnabas (vv. 15-16, 27). As a result Saul joined the community of believers (vv. 19, 28), proclaimed the Lord (vv. 20-22, 28b–29), was the object of a murder plot (vv. 23-24, 29), and escaped (vv. 25, 30).

Settings

Geographically the movement in which Barnabas appeared was in Jerusalem. He was once again presented as a member of the church there (v. 26). The significance of this fact develops as the narrative unfolds and he is presented as a key bridge between the Jerusalem church and other churches.

Summary

Barnabas emerged briefly within the account of Saul’s conversion as a key player in encouraging the new community in Jerusalem to accept Saul. Barnabas’s high estimation in the eyes of the church resurfaced. He was also an intermediary between people. Saul was commissioned as a chosen instrument to proclaim Jesus to Gentiles and Jews—a key ministry in the outworking of the purpose of Acts (vv. 15-16). Barnabas consoled Saul by speaking for him when others refused him an audience.

Scene 3 (11:19-30)

As a result of the martyrdom of Stephen and ensuing persecution, the proclamation of the good news spread into Judea and Samaria (8:4) as well as the Gentile world (11:19).[13] The initial episode concerns the progress of proclamation to Antioch where a church was established and grew and assisted Judean believers (11:19-12:25). It involves two scenes (11:19-30; 12:1-25). The first of these scenes[14] notes the advancement of the gospel to a new stage geographically while maintaining a connection with Jerusalem.

Events

Scene 3 focuses on the establishment of a church in Antioch and its relief mission to believers in Jerusalem by Barnabas and Saul (11:19-30). Three movements are in this section: 11:19-21; 11:22-26; 11:27-30.

The first movement functions as an introduction to the scene by telling of the birth of a community of believers in Antioch (vv. 19-21). Though the message was initially proclaimed to Jews alone, Greeks in Antioch heard the good news of Jesus Christ and believed. The anonymity of those scattered emphasizes all the more God’s involvement in the movement into this new territory. He was involved in the events in Antioch, as mentioned three times within this small unit (vv. 20b, 21a, 21b). God directed the transition to the Gentiles through persecution.

The second movement verifies in the eyes of the Jerusalem church the legitimacy of what was occurring in Antioch (11:22-26). Tannehill observes similarities between the early stages of the churches in Antioch and Jerusalem.[15] Teaching (2:42; 11:26), growth (2:47b; 11:21), and a concern for the needy (2:44-45; 4:32-37; 11:29-30) characterized both groups in their early stages. Luke intentionally patterned the activities in Antioch on those of Jerusalem to validate God’s work in this Gentile city.

Barnabas was chosen to represent Jerusalem in investigating the issue in Antioch. He rejoiced at the evidence of God’s work in their midst, and he encouraged them to persevere and remain true to the Lord (11:22-23). An aside at this point further characterizes Barnabas positively (v. 24). The Christian community grew numerically in Antioch under the teaching of Barnabas and Saul, whom Barnabas had brought from Tarsus to minister alongside him (vv. 25-26).

The final movement in this scene depicts the believers in Antioch expressing their solidarity with those in Judea through sending relief in light of an oncoming famine (vv. 27-30). Given the prophecy of Agabus, Barnabas and Saul were chosen to carry the relief from Antioch to Judea.

Characters

When news about the work of God in Antioch reached Jerusalem, Barnabas was chosen as the representative to travel to Antioch (11:22). Previously the apostles Peter and John functioned in this capacity (8:14-25). Placing Barnabas in a function like that of Peter and John signals his leadership position in the Jerusalem community. However, he was not just a representative leader of the church in Jerusalem. When news about the oncoming famine in Judea reached Antioch, Barnabas was chosen as a delegate from Antioch to carry relief to Jerusalem (11:30). Having shared in the Jerusalem church, he now took a relief mission to Jerusalem.

Barnabas was portrayed once again as an encourager (v. 23). While in Antioch, he rejoiced at the evidence of the grace of God and encouraged believers in that city to persevere with the Lord. This expression of pastoral concern is associated with Barnabas again as the narrative continues (13:43; 14:22).

Barnabas functioned once again as an intermediary, particularly for Saul. Irony permeates the scene as the church that was formed as a result of those persecuted by Saul ended up being ministered to by Saul. Barnabas went to Tarsus to get Saul and bring him to Antioch (11:25). He introduced Saul to ministry in this city as he had done in Jerusalem. The relationship between Barnabas and the Antioch church and Saul became the bridge that linked Saul and the Antioch church. That became the sending church for Saul’s multiple expeditions—a clear case of reversal (11:39; 13:1-3; 14:27; 15:2, 30-35, 40; 18:23).

Barnabas was a godly man (11:24), full of the Holy Spirit and faith. In this way he was similar to Stephen (6:5, 10; 7:55), Philip (6:3; 8:26, 29, 39), and Jesus (Luke 4:1).

Also Barnabas emerged as a teacher (Acts 11:26). He spent a year teaching numerous people in Antioch. Koenig notes how Jesus, the apostles, and Paul were proclaimers and stewards of goods for others.[16] Stephen and Philip are depicted in this capacity (6:1-7; 6:8-8:3; 8:4-40). Barnabas too was concerned for those in need (4:37; 11:30), and he was a proclaimer of God’s truths.

Settings

Several geographical settings are mentioned in this scene, but only one new one is of importance at this point—the city of Antioch. Although Jerusalem was the base of the apostles (8:1, 14, 25; 11:1-18; 15:2, 4), Antioch became the home base of Barnabas and Saul and their Gentile mission (13:1-3; 14:26; 15:1, 35, 36-41; 18:23).[17] The Jerusalem church again was in the role of verifying the progress of proclamation into new areas (8:14, 25). Barnabas is portrayed with significant roles as the link between the churches in these two cities.

A few important temporal markers may be noted. The beginning of the scene is connected to the persecution following the martyrdom of Stephen (11:19). Barnabas and Saul ministered in Antioch for an entire year (v. 26). An aside within the third movement informs the reader about the timing of the oncoming famine predicted by Agabus. This was during the reign of Claudius, that is, A.D. 41-54 (v. 28). The events in the scene therefore occurred in the early days of the church.

A brief description of the city of Antioch demonstrates how strategic it was as the base for a Jewish-Gentile mission.[18] Antioch was a large cosmopolitan city.[19] Many Jews lived there along with Gentile groups. It was also a commercial center. Situated on the Orontes River and close to the sea, the city’s location was ideal for economic progress. Trade brought people and their practices to the city. Antioch was religiously sensitive and pluralistic. Thus the city was appropriate for a mission that would extend out into the Roman Empire.

Summary

Barnabas played a key role in the early stages of the church of Antioch—a church with a significant role in the progress of the gospel, for it became the hub of Jewish-Gentile missions. Barnabas was presented as a Spirit-filled representative leader of the church in Jerusalem and Antioch. He rejoiced over the work of God in the Gentile-Jewish city of Antioch. He lived up to his name by encouraging and teaching new believers there. His function as a relational bridge emerged once again. He was the link between the Jerusalem church and Antioch. He then used his relationship with Antioch to introduce Saul to ministry there—a church that had formed as a result of the latter’s persecution. The significance of this new relationship is emphasized as the narrative unfolds.

Scene 4 (13:1-14:28)

Barnabas emerged once again as part of the first missionary journey. This large unit of two chapters concerns the proclamation of Christ to Jews and Gentiles across Cyprus and parts of Asia Minor. It is bound by a thematic inclusio consisting of the commissioning of Barnabas and Paul by God in Antioch for a specific work and of a statement of its accomplishment (13:1-3; 14:26).[20]

Events

Six major movements are included in this first missionary journey (13:1-3; 13:4-12; 13:13-52; 14:1-7; 14:8-20; 14:21-28). The first and sixth events function respectively as an introduction and a conclusion.[21] The boundaries of each movement are established generally according to the geographical location of the activities of Paul and Barnabas.

The first movement functions as an introduction to the unit (13:1-3), in which Barnabas and Paul by the Holy Spirit were commissioned.[22] The work for which they were set apart is revealed as the plot unfolds. It concerns the proclamation of Christ in other Gentile territories. The narrator employed the device of summarization in this movement. All but the words of the Holy Spirit are narrated in the third person. The shift to quoted speech slows the pace of the narrative, signaling the importance of what is stated therein. As members of the church in Antioch gathered to focus on God, the Spirit initiated the next step in the progress of proclaiming the gospel to the end of the earth. The emphasis on prayer and the presence of the Spirit, who commissioned the ministry, is redolent of the commissioning of Jesus (Luke 3:21, 22; 4:14) and the apostles (Acts 1:14; 2:1-4; 2:5-41).[23] There is direct continuity in the ministry of Barnabas and Paul with Jesus and the apostles.

The second movement presents the proclamation of Christ by Barnabas and Paul on the island of Cyprus (13:4-12), when they arrived at Paphos (vv. 4-6a). Though Barnabas and Paul ministered in a Jewish context in Salamis, the focus of their ministry was suspended until the next movement.

At Paphos, opposition came from a false prophet and magician, Bar-Jesus (v. 6b).[24] Also at Paphos a Gentile of high social status and intelligence, Sergius Paulus (v. 7), expressed interest in Christ. Irony and contrast fill the incidents as a Gentile Roman was saved, having witnessed a miracle on a Jew who shared Jesus’ name but was judged for antagonism (vv. 7-12). Luke emphasized Paul’s role in these events. Though Barnabas was present, Paul spoke and bought judgment on Bar-Jesus for opposing the spread of the gospel. This echoes what he experienced in similar circumstances earlier in Damascus (9:1-9). His interaction with a magician also echoes the experience of Philip with Simon (8:4-13).

Paul’s miracle-working at the commencement of his ministry, moreover, associates him once again with Jesus (Luke 4:31-37) and the apostles (Acts 2:43) early in their ministry. Ultimately the proclamation of Christ was victorious despite satanic opposition expressed through magic not only in Samaritan territory but also now in Gentile territory.

The third movement in this large section concerns the proclamation of Christ in Pisidian Antioch (13:13-52). Paul’s speech includes reference to the fulfillment of Old Testament promises. The pattern of proclamation progresses to Jews first and then to Gentiles. The speech is representative of the message delivered in other synagogues.[25] Once again the record of Paul’s message at the beginning of his ministry associated him with Jesus’ early ministry, for it followed a satanic struggle and took place in a synagogue (Luke 4:1-13, 16, 18-21).

Luke again drew attention to the response to the message (Acts 13:42-52). Whereas Jews rejected and opposed Paul and Barnabas to the point of instigating persecution, Gentiles believed and the Word of God spread through the region. These responses of Jews and Gentiles echo those in the previous movement.

The fourth movement concerns the proclamation of Christ in Iconium (14:1-7). Proclamation began again in the Jewish synagogue following the pattern of Jew first, then Gentile (14:1; see also 6:9; 9:2, 20; 13:5, 14, 43; 14:1; 17:1, 10, 17; 18:4, 19, 26; 19:8). Luke did not record Paul and Barnabas’s message. Instead Luke focused on the negative response to the proclamation despite confirmation through signs and wonders. Though many Jews and Greeks believed (14:1b), antagonism from both groups led to Paul and Barnabas departing into the surrounding region (vv. 2-7).

The fifth movement in this portion of the narrative concerns the proclamation of Christ in Lystra (vv. 8-20). In switching between third-person narration and quoted speech the pace of the narrative slows down, relative to the preceding and subsequent movements. Paul’s proclamation was confirmed by a miracle just as in Paphos and Iconium (vv. 8-10). Paul’s ministry here was similar to that of Jesus and Peter (Luke 5:17-26; Acts 3:1-10; 9:32-35).[26] Luke then focused again on the response of the Gentile crowd (14:11-20). The people attributed divinity to Paul and Barnabas despite their objections. Jews from Antioch and Iconium stoned Paul and dragged him outside the city, thinking he was dead. But he survived, and he and Barnabas left for Derbe. He was ejected from Pisidian Antioch and then threatened with stoning in Iconium, but he was actually stoned in Lystra.

The sixth and final movement of Paul’s first missionary journey records his trip back to Antioch in Syria (vv. 21-28). It functions as a conclusion as it brings closure to the work to which Paul and Barnabas had been commissioned (v. 26). Summarization is employed once again by the narrator so that the discourse time is short relative to the actual time. Following the proclamation of Christ in Derbe, where many believed, Paul and Barnabas retraced their steps through Lystra, Iconium, and Pisidian Antioch, strengthening and encouraging new converts, warning about hardships, and appointing elders. Arriving in Antioch, they reported to the church the progress of the message of salvation to Gentiles. God had opened the door of faith to the Gentiles (v. 27).

Characters

In this section Barnabas’s leadership role is revealed in several ways. He is named at the head of the list of teachers and prophets in Antioch (13:1). Leadership lists in earlier chapters in Acts reserved the first slot for the chief character in the unit (1:13; 3:1-4:22; 6:5; 6:8-8:40).[27] Later Saul, now listed last, became the dominant character.

In Cyprus Barnabas is listed first (13:1, 2, 7). The choice of Cyprus as the first main destination also points to his initial leadership of the party, for he was from Cyprus (4:36). When Paul and Barnabas parted ways and both led missionary expeditions, they each went first to the areas they were from (15:39, 41).

In Lystra, moreover, the crowd believed that Barnabas and Paul were gods (14:12).[28] The identification of Barnabas with the head of the Greek pantheon (Zeus) and Paul as his speaker (Hermes) signals a perception of the relationship between the two missionaries at least in Lystra. In this city, moreover, a temple was dedicated to Zeus (v. 13). It is not accidental that in a place where Barnabas was perceived to be the chief god, Luke noted the missionaries’ objection by mentioning Barnabas first. Barnabas may have taken the lead at times even after the apparent shift between him and Paul.

Barnabas is also seen in a supportive role. As the events unfolded even in Cyprus, Paul became the focus of Luke’s attention. Though the switch in the order of names did not occur until the next movement, the focus on Paul in words and deeds indicates that Barnabas was moving into a supportive role. This becomes clear when the party is referred to as Paul’s—only he is mentioned specifically in 13:13. From now on the direct mention of these men is switched so that Paul is named first (13:42, 43, 46, 50-51; 14:1, 3). Barnabas seems to have embraced his supportive role, for he continued with Paul.

Several subtle depictions of Barnabas emerge. They are stated though not developed. This is in line with the growing focus on Paul. Barnabas is presented as a bold proclaimer—to Jews and Gentiles—despite opposition and persecution (13:5, 7-8, 46-47, 50-51; 14:1, 3, 5-6, 21, 25) and a miracle worker (14:3). The ability to perform miraculous signs and wonders shows his continuity with Jesus (2:22), the apostles (2:43; 5:12), Stephen—and indirectly Moses—(6:8; 7:36), and Philip (8:6). The juxtaposition of miracle-working and bold proclamation, moreover, is a fulfillment of the prayer of believers in Jerusalem (4:29-30).

Barnabas is also depicted as a teacher and a prophet (13:1). It is no surprise that he is depicted as a teacher (cf. 11:26). In the previous scene he was portrayed as Spirit-filled (11:24). Now he is said to be Spirit-called (13:2). Within this same unit he is also shown to be focused on God (13:2-3) and commended to his work with the backing of the church in Antioch (13:3). His pastoral concern emerges once more as the party retraces its steps to encourage, strengthen, warn, and appoint leaders over the newly founded churches (14:22-24).

Settings

Geographically the narrative moves from Antioch in Syria (13:1-3), through Seleucia to Cyprus (vv. 4-12), on to Pisidian Antioch and the surrounding region, going from Perga (vv. 13-52) to Iconium, Lystra, and Derbe and nearby areas (14:1-21), then back to Antioch in Syria. The distance traveled is over fifteen hundred miles,[29] crossing different terrains along major and minor roads as well as seas. The topographical diversity of the journey from place to place and by different modes of transportation indicates the hardship of the mission.[30]

Two chronological markers are mentioned as part of the story of Paul and Barnabas. Both markers are significant, for they emerge in the context of opposition. The first signals the considerable length of time they ministered in Iconium despite opposition (14:3), a fact that testifies to their boldness. The second speaks of the miraculous recovery of Paul following his stoning. The next day he went on to Derbe (v. 20). The Sabbath is a typological temporal marker mentioned several times (13:14, 42, 44). But it moves beyond being a chronological marker to symbolize a distinctly religious and Jewish occasion. On the Sabbath, Jews, proselytes to Judaism, and God-fearers met to focus on God. Paul proclaimed Jesus from the Jewish Scriptures on the day they gathered to read them. This speaks of the strategy of his mission to Jews and Gentiles.

As noted earlier, Barnabas was from Cyprus,[31] an important island in the first century A.D. Because of its location it was on the trade routes. This in turn rendered it a commercial hub that was attractive to people. Roman occupation enhanced prosperity on the island. Salamis and Paphos were major cities on the island; so it is not surprising that Barnabas and Paul went there. The island, moreover, was full of Jewish colonies as well as Gentiles.[32]

Pisidian Antioch was a leading city in the Roman province of Galatia.[33] A major Roman road—the Via Sebaste—began there, making the city important economically, militarily, and politically. The city was high in the mountains; so whatever route Barnabas and Paul took to get there involved a climb. A large Jewish population settled in this Antioch. This is evident in the narrative of Acts, for the narrator paused to present a major speech by Paul in the synagogue of that city. It was a Gentile city with many Jews.

Iconium, also in the Roman province of Galatia,[34] was situated high above sea level on a plateau depicted as cold, barren, and lacking water.[35] It was a prosperous and civilized city. Little else is known of this place except that a Jewish community was there and that many Gentiles also resided there.

The last city on this missionary journey was Lystra.[36] Strabo wrote that its original inhabitants were unlearned and aggressive and that the city was full of robbers.[37] The Romans established a military presence there as a defense for the province of Galatia. The people in Lystra believed Zeus and Hermes had visited in the past and enacted punishment on its inhabitants for being inhospitable.[38] The reaction of the Lystrans to Barnabas and Paul suggests a fear of history repeating itself. It was a Gentile city with a Jewish presence, though no synagogue is mentioned (16:1).

Summary

Barnabas was a key member of this missionary expedition, proclaiming the message of salvation in Jesus to Jew and Gentile across Cyprus and parts of Asia Minor. Barnabas is depicted as a leader and a follower. He proclaimed Jesus boldly to both Jews and Gentiles, and endured opposition because of it. He is also presented as a miracle worker and prophet as well as a teacher, encourager, and godly man who had been called by the Holy Spirit.

Scene 5 (15:1-35)

Events

Three major movements are in this large scene (15:1-5; 15:6-21; 15:22-35). Each movement is structured chiastically.[39] The first section introduces a problem. The second records the discussion of the problem in Jerusalem as well as the verdict reached. The third records the dissemination of the decision. Barnabas emerges in each movement.

The first movement introduces a theological problem within the new community. It concerns the relationship of Gentile believers to circumcision and the Jewish Law (vv. 1, 5). The issue was not whether Gentiles could become believers. It concerned what was involved in doing so. The door of faith was open to Gentiles (14:27), but must Christians become Jewish proselytes?

The chiastic pattern employed in this first movement emphasizes two major issues: the problem and an anticipated response.

A. Problem: Judeans taught in Antioch that salvation includes circumcision (15:1).

B. Paul and Barnabas departed to Jerusalem as representatives to settle their dispute with the Judeans (15:2-3a).

C. The report of Gentile conversions by Paul and Barnabas on their journey to Jerusalem brought joy to believers in Phoenicia and Samaria (15:3b).

B.´ Paul and Barnabas arrived and were welcomed in Jerusalem to report the issue (15:4).

A.´ Problem: Pharisaic believers in Jerusalem claimed that circumcision and Law obedience were required of Gentile believers (15:5).

The narrator highlighted the problem through several rhetorical devices. The problem is mentioned at both the beginning and the end of the movement, functioning as an inclusio. Also Luke switched to quoted speech to state the issue. Devoting more discourse time to its formulation relative to the time of other events in the movement makes it stand out.

The second issue emphasized is the anticipated response. Luke paused briefly to note the activities of Paul and Barnabas on their way to Jerusalem (v. 3). Their report of their understanding of Gentile conversion brought joy to believers outside Jerusalem. The delay in getting to Jerusalem created suspense. The potential response to Paul and Barnabas in Jerusalem is echoed by those in Samaria and Phoenicia, and so this is at the center of the chiasm. Paul and Barnabas emerged as opponents, debaters, delegates, travelers, and reporters.

The second movement relates the discussion of the issue in Jerusalem and the decision made as voiced by James (vv. 6-21). Luke noted several speaking events, though only two are elaborated. Quoted speech dominates the unit, emphasizing important elements. Slowing the pace of the narrative for Peter’s and James’s words highlights the value of their words.

A. The leaders in Jerusalem considered the issue (15:6-7a).

B. Peter spoke, using experience (15:7b–11).

A´. Believers assembled in Jerusalem (15:12a).

B´. Barnabas and Paul spoke, using experience (15:12b–13a).

C. Decision: James spoke, using Old Testament Scriptures (15:13b–21).

Though the apostles and elders in Jerusalem deliberated the issue, Luke noted this only in summary. Peter’s speech was more important at this point. He recalled his experience with Cornelius, for the third time signaling its importance in the narrative and to the issue in question (10:1-48; 11:1-18). In short he reminded his listeners through his own experience that salvation is by God’s grace through Jesus, as confirmed by the outpouring of the Spirit.

Hurrying to the words of James (15:13b–21), Luke used the device of summarization to note the presence and activities of those gathered (v. 12a). He summarized the fact that Barnabas and Paul also spoke from their experience of seeing God do miraculous works to testify to His working through them (vv. 12b–13a). This brief mention is enough to remind readers of the previous journey (13:1-14:28). The pace slowed with the words of James. This is the climax to the movement, not because James spoke, but because when he did speak he proposed a solution. In short James used the words of Amos 9:11-12 to affirm the experiences of Peter and indirectly of Barnabas and Paul. Their experience agrees with what was anticipated. Luke recommended that Gentile believers abstain from certain matters particularly for the sake of Jewish believers.

The last movement in this scene concerns the dissemination of the decision reached in Jerusalem (Acts 15:22–35). It too is structured chiastically.

A. Selection of delegates to disseminate the decision to Antioch (15:22).

B. Official letter to churches declaring the decision (15:23-29).

A´. Sending of the delegates and arrival in Antioch to report the decision (15:30-35).

The selection and sending off of delegates to Antioch forms an inclusio around the central focus in this movement. The central section shifts to quoted speech (15:23-29). The fact that the contents of the letter are presented signals its importance. Repeating the problem and the solution emphasizes the importance of the entire scene. The believers responded to the resolution of the issue with gladness (v. 31; see also v. 3). Paul and Barnabas were chosen as representatives once again; so they resumed their ministry in Antioch.

Characters

Barnabas is presented in this scene as a theological watchdog. Alongside Paul he debated those who were advocating the need for Jewish proselytization for conversion. This role occurs twice, in Antioch and Jerusalem (15:2, 12). Barnabas was an important player in this major theological problem in the early church.

He is depicted once again as a church representative. The church in Antioch appointed him to take the theological issue to the apostles and elders in Jerusalem (v. 2). The church in Jerusalem then appointed him to take the decision back to Antioch (v. 22).

Barnabas was characterized once more as a proclaimer and a teacher. On the way to Jerusalem he told the believers in Phoenicia and Samaria about Gentile conversion (v. 3). In Jerusalem he spoke of God’s work through him on the first missionary journey (v. 12). Back in Antioch he continued his ministry of teaching and proclaiming the Word of God (v. 35).

Barnabas was also a miracle worker (v. 12). He told of the signs and wonders God did among the Gentiles through Paul and him. A stated earlier, the combination of miracle-working and proclamation placed him in line with Jesus (2:22), the apostles (2:43; 5:12), Stephen—and indirectly Moses—(6:8; 7:36), and Philip (8:6).

The depiction of Barnabas is of a valued, courageous servant of Jesus (15:25b–26). He was mentioned in the official letter of the Jerusalem church, which viewed him as the head of the partnership with Paul. The admiration of the leaders of the Jerusalem church for Barnabas is again evident.

Settings

Jerusalem was the place where the church discussed, decided, and disseminated theological matters. Jerusalem was the church’s religious center in Acts at this point. From Jerusalem word of the church’s decision went out to Antioch, Syria, and Cilicia as good news. The Jerusalem church proclaimed God’s will to Gentile churches in a manner that echoes her initial role as the place from which the proclamation of God’s will for Jewish and Gentile salvation began.

Several minor temporal notations are made in this scene. Peter recalled how in earlier days God chose him to take the gospel to the Gentiles (15:7). Barnabas and Paul recalled the recent work of God through them before the Gentiles (v. 12b). Both notations look back to the recent activities of God through them—a form of repetition. The third notation looks further back in time and brings it also up to the present. James noted how from early times Moses had been preached in every city every Sabbath (v. 21). Gentiles were told to be sensitive to certain Jewish concerns. A fourth temporal notation simply states that Silas and Judas spent some time in Antioch (v. 33).

One social setting issue concerns the rationale behind the theological discussion in Antioch and then in Jerusalem. The reason Jewish believers were teaching that Gentiles were to obey the Law and be circumcised was because of their own Old Testament Scriptures, which taught that circumcision was the distinguishing sign of the covenant community of Israel. God commanded it to Abraham, so that being part of the covenant community involved circumcision (Gen. 17:9-14; 34:15-24; Exod. 12:44, 48). To be part of the covenant community, however, also involved keeping the Law. Moses, after all, received the Law for Israel from God (Exod. 19-24). Though changes occurred with the death and resurrection of Christ as well as the outpouring of the Spirit on the Day of Pentecost, which removed the need for Jewish proselytization for entrance into the new community, it is understandable that a devout Jewish believer would have struggled with the issue.

Summary

Barnabas played a key role in the official decision of the church to recognize Gentile inclusion in the new community without being circumcised. The scene as a whole is yet another example of the church’s ability to resolve potentially crippling opposition from within (6:1-7; 11:1-18; 21:20-26). Barnabas is depicted within it once more as a proclaimer, miracle worker, and valued person in the eyes of the church leaders. Along with Paul, he is presented as a theological watchdog and representative of the church in Antioch. His bridging relationship between the churches in Jerusalem and Antioch stands out again as he represented one to the other.

Scene 6 (15:36-41)

The final scene involving Barnabas contains his split from Paul. This unit functions as an introduction to the proclamation of Christ during Paul’s second and third missionary journeys (15:36-21:16).

Events

Inclusio and chiasm relate the events in this scene.[40] The thematic inclusio involves Paul’s suggestion for initiating another missionary expedition (15:36, 41), an expedition back to churches visited on the first journey (v. 36). Luke followed Paul’s travels throughout the remainder of the narrative (v. 41; 16:1-28:31). The chiasm within the scene emphasizes the dispute and its resolution as follows (15:39).

A. Paul suggested another journey to preach and check on churches (15:36).

B. Barnabas suggested that John Mark travel with them (15:37).

C. Paul did not want John Mark as a traveling companion (15:38).

D. Dispute resulted in Paul and Barnabas parting ways (15:39a).

B.´ Barnabas traveled with John Mark to Cyprus (15:39b).

C.´ Paul chose Silas as a traveling companion (15:40).

A.´ Paul journeyed through Syria and Cilicia, strengthening churches (15:41).

The dispute centered around whether John Mark should join them in this next expedition, in view of his desertion in the past (13:13). Barnabas believed they should take him, but Paul did not (15:37-38). A major disagreement occurred, as the term παροξυσμός indicates, an irritation expressed in argument.[41]

Social and theological conflicts within the church had surfaced already in Acts (6:1-7; 11:1-18; 15:1-35). In each case Luke noted the church’s ability to solve internal strife. The dispute between Paul and Barnabas was a relational one, that is, it concerned a person rather than a teaching. Luke noted this internal problem and immediately presented its resolution—the parting of ways (15:39). In light of the previous accounts of internal strife followed by resolution it seems that the separation between Paul and Barnabas was a positive solution. Two missionary expeditions resulted. Though Luke focused the remaining narrative on only Paul, it is important to note that the ministry of proclamation multiplied.

Characters

The characterization of Barnabas in this scene is consistent with his portrayal earlier in Acts. He was once again an advocate on behalf of another—one who discerned the individual’s potential. Standing by John Mark and choosing to sail off with him was risky, for John Mark had deserted them previously.[42] Barnabas’s commitment to the deserter became the reason for the dispute between Paul and Barnabas, which resulted in their parting company. Though Paul would not consider taking back John Mark, Barnabas did. In doing so he acted once again consistent with what was presented of him previously. Barnabas was willing to take a chance on risky people—he saw potential when the proven track record was failure (9:27).[43] In standing by John Mark he lived out his name again. His advocacy for John Mark, as for Paul previously, indicates his focus on a person’s potential and not his limitations.

Settings

Geographically Luke mentioned Cyprus once more as the destination of Barnabas and John Mark (15:39), that is, Barnabas took his expedition to home soil. Paul and Silas headed for Syria and Cilicia (v. 41). Paul was from Tarsus in Cilicia. Topographically land and sea travel were once again involved.

The only temporal marker is chronological (“After some days,” v. 36). Though the number of days is not specified, the verse does point to the fact that Paul’s proposal to Barnabas for another expedition came shortly after their time of ministry of the Word in Antioch following the Jerusalem decision (15:35).

Summary

The parting of company between Barnabas and Paul supplements the understanding of the role the former played in the narrative. It reinforces what was already known of him through his relationship with Paul. This time Barnabas was presented as an advocate for John Mark. His willingness to stand by one with a bad track record speaks again of his commitment to encourage and nurture the potential in people.

Conclusion

Barnabas emerged in all three major sections (1:1-8:3; 8:4-11:18; 11:19-28:31) of the narrative of Acts. The final section focuses on the proclamation of the message of salvation in Jesus Christ to the end of the earth—geographically and ethnically. Though a secondary character in several ways, Barnabas contributed significantly to the spread of the gospel.

Barnabas played an important relational role in the narrative as one of two chief leaders (the other was Paul) proclaiming Jesus in the church in Antioch. The task was not limited to them, of course, but Luke chose to focus on them. Through Barnabas Paul is linked to both the Jerusalem church and the church in Antioch.

A key depiction of Barnabas in the narrative is as an intermediary, as a relational bridge builder. Paul’s ministry was launched and influenced by his association with Barnabas. Barnabas was used by God to establish—not found—the church in Antioch and to help launch Paul. In doing so Barnabas was the bridge to crucial players in the outworking of the third stage of the divine mandate expressed in Acts 1:8—to the Gentiles.

Barnabas is portrayed as an admired representative of the church in both Jerusalem and Antioch. He was Spirit-filled and was called by God to proclaim Jesus Christ to Jews and Gentiles. Alongside Paul, he proclaimed the message of salvation in Christ in Gentile territory despite opposition. The new community grew ethnically, transitioning from being predominantly Jewish-based in Jerusalem to Jewish-Gentile in regions considered the ends of the earth. The progress of a Jewish-based church in one city at the beginning of the Book of Acts becoming a Jewish-Gentile church across the known world took place in part because of Barnabas. Even secondary characters literarily speaking are utilized by a story’s narrator to move the ideological point of view along. As such, Barnabas played an important role in the Book of Acts. He is another vehicle through whom the narrative progresses.

Notes

1. See also Beverly Roberts Gaventa, The Acts of the Apostles, Abingdon New Testament Commentaries (Nashville: Abingdon, 2003), 99.
2. He is not the same Joseph (Barsabbas) who is mentioned in Acts 1:23 as a potential candidate to replace Judas. For a discussion of the view that contends that Acts 1:23 and 4:36-37 refer to the same person see Jenny Read-Heimerdinger, “Barnabas in Acts: A Study of His Role in the Text of Codex Bezae,” Journal for the Study of the New Testament 72 (1998): 23-66.
3. Rudolf Meyer, “Λευ(ε)ίτης,” in Theological Dictionary of the New Testament, ed. Gerhard Friedrich and Gerhard Kittel, trans. and ed. Geoffrey W. Bromiley, vol. 4 (Grand Rapids: Eerdmans, 1967), 239-40; and Joachim Jeremias, Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period, trans. F. H. Cave and C. H. Cave (Philadelphia: Fortress, 1969), 207-13.
4. Scholars debate the meaning of this name. Sebastian P. Brock surveys these suggestions: (1) son of prophecy, (2) son of rest, (3) son of consolation, (4) son of request, and (5) son of comfort (“ΒΑΡΝΑΒΑΣ ΥΙΟΣ ΠΑΡΑΚΛΗΣΕΩΣ,” Journal of Theological Studies 25 [1974]: 93-98). A sixth suggestion is son of Nebo, a Babylonian god (Adolf Deissmann, Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of Language, the Literature, and the Religion of Hellenistic Judaism and Primitive Christianity, trans. A. J. Grieve [Edinburgh: Clark, 1909], 308-9).
5. Walter Bauer, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev. and ed. Frederick W. Danker (Chicago: University of Chicago Press, 2000), 766.
6. Wilfrid L. Hannam, “The Man Who Saw the Grace of God: A Study of Barnabas,” Religion in Life 5 (1936): 417.
7. The location of the land Barnabas sold is not stated. Priests and Levites were not to possess land in the promised land, for God was their portion (Num. 18:20, 24; Deut. 10:9; 12:12; 14:29). This, coupled with Barnabas’s place of origin, may indicate his land was not in the Jerusalem environs. Levitical abstention from land possession, however, was not maintained even before the first century A.D., as testified in the Old Testament (Jer. 1:1; 32:9).
8. See Andreas Lindemann, “The Beginnings of Christian Life in Jerusalem according to the Summaries in the Acts of the Apostles (Acts 2:42-47; 4:32-37; 5:12-16),” in Common Life in the Early Church: Essays Honoring Graydon F. Snyder, ed. Julian V. Hills (Harrisburg, PA: Trinity, 1998), 202-18.
9. See Philo, That Every Good Person Is Free 77, 79; Aristotle, The Nicomachean Ethics 9.8.2; Euripides, Andromache 376-77; David L. Mealand, “Community of Goods and Utopian Allusions in Acts II–IV,” Journal of Theological Studies 28 (1977): 96-99; Hans-Josef Klauck, “Gütergemeinschaft in der klassiken Antike, Qumran und im Neuen Testament,” Revue de Qumran 11 (1982): 47-79; and Alan C. Mitchell, “The Social Function of Friendship in Acts 2:44-47 and 4:32-37,” Journal of Biblical Literature 111 (1992): 255-72.
10. This article follows Luke’s use of the names Saul and Paul. Saul was called Paul from the fourth scene on.
11. For a proposal of a chiastic structure for these first two movements that focuses on Saul’s commissioning see John Bligh, Galatians: A Discussion of St. Paul’s Epistle (London: St. Paul, 1969), 95. Charles H. Talbert structures the scene according to the components of ancient conversion stories. This model places the involvement of Barnabas in the last of five components—the confirmation of the genuineness of the conversion experience. The testimony of Barnabas is presented by Luke as the reason for the church’s acceptance of Saul in Jerusalem (Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles, rev. ed. [Macon, GA: Smyth & Helwys, 2005], 85. See also Robert A. Black, “The Conversion Stories in the Acts of the Apostles” [Ph.D. diss., Emory University, 1985]).
12. David Gill, “The Structure of Acts 9,” Biblica 55 (1974): 546-48.
13. Similarities exist between the initial units in the second and third major movements of the narrative—the progress of proclamation into Judea and Samaria (8:4-11:18) and to the end of the earth (11:19-28:31). Both are associated directly with the death of Stephen and resulting persecution (8:1b, 4; 11:19). Both employ the verb “dispersed” (διασπείρω, 8:1b, 4; 11:19) to connect their respective incidents to the Stephen episode. Both move the proclamation of Jesus beyond Jerusalem and Jews (8:5; 11:19-20). In both sections, moreover, the message is accepted (8:12-13; 11:21), brings joy (8:8; 11:23), and is verified by a representative from Jerusalem (8:14; 11:22-23).
14. Talbert notes that the use of the rhetorical device of intercalation or sandwiching within this episode signals that the main thrust of the unit is 11:19-30. He argues that the device returns the focus of attention to Antioch (12:25), the setting of the first scene thereby creating the impression that the relief mission sent by the church in Antioch by Barnabas and Paul lasted for a considerable bit of time. Returning to Antioch emphasizes its importance in the episode. This is emphasized in the events that follow with the launching of the first missionary journey from this city (Reading Acts, 102).
15. Robert C. Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation (Minneapolis: Fortress, 1990), 2:148.
16. John Koenig, New Testament Hospitality: Partnership with Strangers as Promise and Mission, Overtures to Biblical Theology (Philadelphia: Fortress, 1985), 110.
17. See Orlando E. Costas, “The Mission of Ministry,” Missiology 14 (1986): 463-72; and John H. Orme, “Antioquia: Paradigmo para la iglesia y la mision,” Kairos 25 (1999): 29-36.
18. See Robyn Tracey, “Syria,” in The Book of Acts in Its Graeco-Roman Setting, ed. David W. J. Gill and Conrad Gempf (Grand Rapids: Eerdmans, 1994), 223-78, vol. 2 of The Book of Acts in Its First Century Setting, ed. Bruce W. Winter; and Irina Levinskaya, “Antioch,” in The Book of Acts in Its Diaspora Setting (Grand Rapids: Eerdmans, 1996), 127-35, vol. 5 of The Book of Acts in Its First Century Setting.
19. According to Josephus (The Jewish Wars 3.29) Antioch was the third largest city in the Roman world, following Rome and Alexandria.
20. Talbert observes the following pattern in this section of the narrative bound by a reference to the city of Antioch where the mission begins and ends as well as emphasizing the progress of the mission from Jews to Gentiles (Reading Acts, 115-16). See Table 1 below.
21. Tannehill, The Narrative Unity of Luke-Acts, 2:159.
22. Benjamin J. Hubbard shows that the framing of this movement—and others in Luke-Acts—is patterned after commissioning pericopes in the Old Testament. He examines twenty-seven of these commissioning passages as well as sixteen in Luke-Acts. He concludes that the emphasis in the commissioning narratives is on the divine nature of the guidance (“Commissioning Stories in Luke-Acts: A Study of Their Antecedents, Form and Content,” Semeia 8 [1977]: 103-26).
23. Tannehill, The Narrative Unity of Luke-Acts, 2:161; Charles H. Talbert, Literary Patterns, Theological Themes, and the Genre of Luke-Acts, Society of Biblical Literature Monograph Series (Missoula, MT: Scholars, 1974), 23-26.
24. Magic is portrayed in Luke-Acts as a satanic force antagonistic to the progress of the message of salvation in Christ and is often associated with false prophecy.
25. Tannehill, The Narrative Unity of Luke-Acts, 2:164. For a discussion of the representative function of the first missionary journey in general to Paul’s ministry as a whole see Edwin S. Nelson, “Paul’s First Missionary Journey as Paradigm: A Literary-Critical Assessment of Acts 13, 14” (Ph.D. diss., Boston University, 1982), 70-71, 101-2.
26. For a comparison of Luke 5:17-26 (Jesus), Acts 3:1-10 (Peter), and Acts 14:8-11 (Paul) see Gerhard Schneider, Die Apostelgeschichte, Herders theologischer Kommentar zum Neuen Testament (Freiburg: Herder, 1982), 1:307-8. For the significance of the healing incidents at the beginning of both Peter and Paul’s new missions see Tannehill, The Narrative Unity of Luke-Acts, 2:178.
27. F. Scott Spencer, Journeying through Acts: A Literary-Cultural Reading (Peabody, MA: Hendrickson, 2004), 147.
28. For a discussion of the reasons for such an association see Rick Strelan, “Recognizing the Gods (Acts 14:8-10),” New Testament Studies 46 (2000): 488-503.
29. See Eckhard J. Schnabel, Early Christian Mission (Downers Grove, IL: InterVarsity, 2004), 2:1076. His estimation is 2,442 kilometers (1,517 miles).
30. See Brian M. Rapske, “Acts, Travel, and Shipwreck,” in The Book of Acts in Its Graeco-Roman Setting (Grand Rapids: Eerdmans, 1994), 1-47, vol. 2 of The Book of Acts in Its First Century Setting; and David French, “Acts and the Roman Roads of Asia Minor,” in The Book of Acts in Its Graeco-Roman Setting, 49-58.
31. See Alanna Nobbs, “Cyprus,” in The Book of Acts in Its Graeco-Roman Setting, 279-89; and Schnabel, Early Christian Mission, 2:1078-89.
32. Philo, On the Embassy to Gaius 282.
33. See Irina Levinskaya, “Asia Minor,” in The Book of Acts in Its Diaspora Setting, 150; G. Walter Hansen, “Galatia,” in The Book of Acts in Its Graeco-Roman Setting, 377-95; and Schnabel, Early Christian Mission, 2:1098-1108.
34. Levinskaya, “Asia Minor,” 150; Hansen, “Galatia,” 377-95; and Schnabel, Early Christian Mission, 2:1110-12.
35. Strabo, Geography 12.6.1.
36. Hansen, “Galatia,” 377-95; and Schnabel, Early Christian Mission, 2:1112-21.
37. Strabo, Geography 12.6.2-5.
38. Ovid, Metamorphoses 8.611-724.
39. See Talbert, Reading Acts, 128-36; and Spencer, Journeying through Acts, 163.
40. The chiasm proposed is adapted from Luke T. Johnson, The Acts of the Apostles (Collegeville, MN: Liturgical, 1992), 282; and Talbert, Reading Acts, 136. For a different proposal altogether see Spencer, Journeying through Acts, 163-64.
41. Bauer, Arndt, and Gingrich, A Greek–English Lexicon of the New Testament and Other Early Christian Literature, 780.
42. Luke gave no reason for John Mark’s desertion. Why John Mark left is not so important to Luke as the fact that he left. See C. Clifton Black, “The Presentation of John Mark in the Acts of the Apostles,” Perspectives in Religious Studies 20 (1993): 245.
43. For the impact of John Mark on early Christianity see W. S. Reilly, “Saint Mark the Disciple of Saint Peter and Saint Paul,” Catholic Biblical Quarterly 1 (1939): 223-31; and John J. Gunther, “The Association of Mark and Barnabas with Egyptian Christianity,” Evangelical Quarterly 54 (1983): 21-29. For his favorable relationship with Paul see Colossians 4:10; 2 Timothy 4:11; and Philemon 24.

Table 1

From Antioch (13:1-3)

A. To Jews (13:4-5)

B. To Gentiles (13:6-12)

A.´ To Jews (13:13-43)

B.´ To Gentiles (13:44-52)

A.´´ To Jews (14:1-7)

B.´´ To Gentiles (14:8-23)

To Antioch (14:24-28)