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Joseph, to whom the apostles gave the surname Barnabas, which in Aramaic means 'son of consolation

In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail (Act 4:1-4). II. They are examined by a committee of the great sanhedrim (Act 4:5-7). III. They bravely avow what they have done, and preach Christ to their persecutors (Act 4:8-12). IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on to preach the gospel, and so dismiss them (Act 4:13-22). V. They apply to God by prayer, for the further operations of that grace which they had already experienced (Act 4:23-30). VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them (Act 4:31-33). VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ (Act 4:33-37).

And as they spake unto the people,.... For though only mention is made of Peter's preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master's business, and discharging the duty of their office, the priests, and the captain of the temple, and the Sadducees came upon them; by agreement, with great violence, and at unawares: the "priests" might be those who kept the watch in the temple; for "in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places (p).'' And it now being eventide, they might be about to take their stands; "and the captain of the temple" might be he, whom they call, , "the man of the mountain of the house"; who was a ruler, or governor, and a president over all the wards (q); he is sometimes called , "the head of the ward" (r); and of him it is said (s), "the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to thee; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.'' The Vulgate Latin and the Oriental versions read in the plural number, as in See Gill on Luk 22:4, Luk 22:52. The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets; see Gill on Mat 3:7. (p) Misn. Middot, c. 1. sect. 1. (q) Bartenora & Yom Tob in ib. sect. 2. (r) Bemidbar Rabba, sect. 6. fol. 186. 3. (s) Misn. Middot, c. 1. sect. 2.

And Joses,.... The Vulgate Latin, Syriac, and Ethiopic versions, read "Joseph", and so do Beza's most ancient copy, and two of his manuscripts, and the Alexandrian copy, and others; for "Jose", or "Joses", is only an abbreviation or contraction of "Joseph"; though according to others it is the same with "Josiah": there is one of this name, who was the sort of Alphaeus, and brother to two of the apostles, James and Jude, Mat 13:55 and another called "Joses Barsabas"; and it may be to distinguish the one from the other this is called "Joses Barnabas"; for so it follows, who by the apostles was surnamed Barnabas: his name before his conversion was "Joses", or "Joseph", or "Josiah"; and afterwards, or at least after he came to be acquainted with the apostles, and to be in their company, they called him "Barnabas", The Arabic and Ethiopic versions read, "who was of the apostles"; and so Barnabas is spoken of as if he was an apostle, Co1 9:5 which is, being interpreted, the son of consolation; or "of exhortation"; from the excellent gift and talent he had at exhorting; see Act 11:23 and from the use he was of for the comforting of distressed minds; for "Naba, to prophesy", includes both exhortation and comfort; and he having the gift of prophecy or preaching the Gospel, was called "Barnabas", a son of comfort, or a comforter, or an exhorter: and so Jerom (r) interprets it, "the son of a prophet". Drusius conjectures that his right name was , "Bar Nachama", and by contraction "Barnama", and with a Greek termination "Barnamas"; which properly signifies, in the Chaldee and Syriac languages, "the son of consolation", as it is here interpreted; and he observes, that the letters "M" and "B" are sometimes used one for an other: thus one and the same man is called "Berodach" and "Merodach", Kg2 20:12 and the same river is called "Abana", Kg2 5:12 and in the margent "Amana"; but others think he had his name from the same word that Noah had his, and which signifies rest and comfort, as appears from the reason of his name. "This same shall comfort us", &c. And so the name of this man in the Chaldee or Syriac language was , which may be literally rendered "the son of the fathers' rest", or "comfort". And this man is said to be a Levite; of the tribe of Levi, and of the priestly race: and of the country of Cyprus; or "by birth", or "nation, a Cyprian"; for though he was a Jew, as is clear from his being of the tribe of Levi, and was born of Jewish parents, yet in Cyprus, and so was a native of that place. The Ethiopic version renders it, "of the city of Cyprus"; but Cyprus was not a city, but a country; wherefore the Syriac version renders it, "of the place, or country of Cyprus", as we do: it was an island in the further part of the Mediterranean sea; it had its name from the plant Cyprus, and is now by the Turks called "Kibris". According to Pliny (s), it lay to the east and west of Cilicia, and was opposite Syria, and was formerly the seat of nine kingdoms; its circumference was three hundred and seventy miles, and had been called by various names; as Acamantis, Cerastis, Aspella, Amathusia, Macaria, Crypton, and Colinia; in it were fifteen towns or cities, which wcre Paphos, Palsepaphos, Curias, Citium, Corineum, Salamis, Amethus, Lapethos, Solce, Tamaseus, Epidarum, Chytri, Arsinoe, Carpasium, and Golgi. According to the same writer (t), it was by an earthquake divided from Syria; and that part of it which lay to the east from Syria, is said to be less than a hundred miles distant from it. And according to Mela (u), its chief cities were Salamis and Paphos, mentioned in Act 13:5. And according to Ptolomy (w), it had on the west Pamphylia, on the south the Egyptian and Syrian seas, and on the east the Syrian sea, and on the north the straits of Cilicia: it was inhabited by people of various nations, and, among the rest, by Jews; and R. Benjamin makes mention of Jewish Rubbans in Cyprus, in his time (x). (r) De Nominibus Hebraicis, fol. 105. I. (s) Nat. Hist. l. 5. c. 31. (t) Ib. l. 2. c. 88. (u) De Orbis Situ, l. 2. p. 66. (w) Geograph. l. 5. c. 14. (x) Itinerar. p. 30.

This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, "Rulers have taken counsel together against the Lord," and so forth. And of this conspiracy the Spirit prophesied, saying, "Let not my soul contend," desiring to draw them off, if possible, so that that future crime might not happen through them. "They slew men, and houghed the bull; "by the "strong bull" he means Christ. And "they houghed," since, when He was suspended on the tree, they pierced through His sinews. Again, "in their anger they houghed a bull." And mark the nicety of the expression: for "they slew men, and houghed a bull." For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,-an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: "Cursed be their anger, for it was stubborn; and their wrath, for it was hardened." But this people of the Jews dared to boast of houghing the bull: "Our hands shed this." For this is nothing different, I think, from the word of folly: "His blood" (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.

The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed; that, there being so great a multitude all doing the same, so great grace, so great miracles, he, taught by none of these, but blinded by covetousness, brought destruction upon his own head. "Having land," meaning that this was all he possessed, "sold it, and brought the money, and laid it at the Apostles' feet."

"And Joses, who by the Apostles was surnamed Barnabas, which is, being interpreted, The son of consolation." I do not think that this is the same with the companion of Matthias; for that person was also called Justus and Barsabas, but this, Joses and "Barnabas" ["son of consolation"]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. "A Levite, and of the country of Cyprus by birth." Observe on all occasions how the writer indicates the breaking up of the Law. But how was he also a "Cyprian by birth?" Because they then even removed to other countries, and still were called Levites. "Having land, sold it, and brought the price, and laid it at the Apostles' feet."

Barnabas means, 'Son of a prophet', or 'son of one coming', or, as many think, son of consolation. All the derivations, as 'Bar' (son of) either 'Nabi' (a prophet), or a derivative from 'Bo' (to come) or from 'Bee' (to console), as by the Syriac interpreter it is also rendered, 'Son of consolation.'

"And Joseph, who, by the apostles, was surnamed Barnabas," etc. Here are given examples of faithful and of deceitful people: Joseph, who was surnamed Barnabas, went away unhurt, because he brought the entire price; Ananias, on the other hand, and his wife Saphira, who kept back by fraud the price of the land they had sold, were cursed, and gave up their unfortunate souls in front of everyone; and the same people carried out the husband and later his lifeless wife. After this event, everyone's fear and faith increased, and the apostles' preaching kept intensifying. None of their opponents dared to join them, since the people's favor towards them kept growing, when sick people were cured by a word from the apostles and by Peter's shadow as he passed by. Not only the people of that city, but also people from neighboring cities would try this with growing faith.

First, he recalls the one who had succeeded, namely Joseph, as a greater rebuke to Ananias, because with so many persons doing these things, and so many signs, and so great a grace, none of them was instructed by him. But the calling of Joseph was confirmed by the Apostles as testimony of compassionate virtue. And he was a Levite who conducted affairs in Cyprus, since the law was already relaxed, and people were migrating from Judea wherever one wished. And Barnabas, being of Judean tongue and being brought into Greece, he presents himself as a son of consolation, a sort of encouragement and mercy. This is the preparation for the destructive narrative concerning Ananias and Sapphira. For he too imitated Joseph in giving up his idleness, not using properly the office and the end, and so he escaped notice while bringing destruction upon himself.

Joseph, who was also called Barnabas by the apostles. I think this Barnabas is the same who later is read to be ordained as an apostle to the Gentiles with Paul. Hence, because he was a Cypriot by birth, after separating from Paul, he returned to his native island. Although some think he was a companion of Paul rather than the one who was established by lot with Matthias in the apostleship, they overlook the fact that, according to the more correct manuscripts, this Barnabas should be called Barsabas with a changed letter, and in the Book of Hebrew Names, this Barnabas is interpreted as the son of consolation, but the other as the son of quiet.

Which means the Son of Consolation. Wherever the sacred Scriptures place the names of things or persons together with an interpretation, it undoubtedly signifies a more sacred meaning in those. He is rightly called the son of consolation, who, despising present things, is consoled by the hope of future things. For the Holy Spirit is therefore also called Paraclete because He grants consolation, that is, the joy of heavenly things, through the inner infusion of His gift to those who have pressure in the world. Similarly, blessed Peter is called Bar Jona, that is, the son of the dove, because of the same grace of the Spirit.

Joseph, who was surnamed Barnabas by the apostles, which is interpreted as the son of consolation, a Levite of Cyprian origin, having land, sold it, etc. It is remarkable how this Barnabas, who was later ordained an apostle of the Gentiles with Paul, and after a long companionship with him, returned to Cyprus, where he was born, to preach again, Eusebius, in the Ecclesiastical History, considers him to be among the seventy disciples of the Lord Savior, while it is clearly written by blessed Luke that he came to the discipleship of the apostles after the Lord's ascension; unless perhaps it is to be thought that he first followed the discipleship of Christ in such a way that he had not yet renounced all that he possessed. Whether this was in keeping with evangelical doctrine, anyone can easily see.

It seems to me that "Joseph" is not the same person who is mentioned together with Matthias (see Acts 1:23), because that one is also called Justus, while this one is called Barnabas, which means "son of consolation." It also seems to me that this Joseph received such a name on account of his virtue. But how was he both a Levite and a Cypriot? It is because the law was already being violated, and the Levites were relocating to foreign countries and deriving profit for themselves there.

The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, Act 4:1-3. The number of those who believed, Act 4:4. The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, Act 4:5-7. Peter, filled with the Holy Ghost, answers, and proclaims Jesus, Act 4:8-12. They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, Act 4:13-18. Peter and John refuse to obey, Act 4:19, Act 4:20. They are farther threatened and dismissed, Act 4:21, Act 4:22. They return to their own company, who all join in praise and prayer to God, Act 4:23-30. God answers, and fills them with the Holy Spirit, Act 4:31. The blessed state of the primitive disciples, Act 4:32-35. The case of Joses, who sells his estate, and brought the money to the common stock, Act 4:36, Act 4:37.

Joses - Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not. Surnamed Barnabas - Or, Barsabbas, according to the Coptic. The son of consolation - Υἱος παρακλησεως; As παρακλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, Co1 14:3, the original name was probably בר נבא Bar naba, or בר נביא Bar nebia, which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See Act 11:23. And Barnabas Exhorted them all that with purpose of heart they should cleave unto the Lord. A Levite, and of the country of Cyprus - Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were very numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals certainly might make purchases any where in the country: but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned Act 15:36-39. It is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they traveled. How admirably does God determine even the place of our birth, and the bounds of our habitation! When under the influence of the grace of Christ, every thing is turned to a man's advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God? Some have said that ignorance is the mother of devotion. Devotion and religion are both scandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit: A blockhead never did, and never can, make a minister.

PETER AND JOHN BEFORE THE SAMHEDRIM. (Act 4:1-13) the captain--of the Levitical guard. of the temple--annoyed at the disturbance created around it. and the Sadducees--who "say that there is no resurrection" (Act 23:8), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.

Joses, &c.--This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all. son of consolation--no doubt so surnamed from the character of his ministry. a Levite--who, though as a tribe having no inheritance, might and did acquire property as individuals (Deu 18:8). Cyprus--a well-known island in the Mediterranean. Next: Acts Chapter 5