Apostle Paul Arabia

Where does Paul’s statement in Galatians that he went to Arabia for three years being taught by Jesus fit into the narrative in the book of Acts in chapter 9?

Galatians 1:11–24 NIV84

11 I want you to know, brothers, that the gospel I preached is not something that man made up. 12 I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. 13 For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. 14 I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers. 15 But when God, who set me apart from birth and called me by his grace, was pleased 16 to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man, 17 nor did I go up to Jerusalem to see those who were apostles before I was, but I went immediately into Arabia and later returned to Damascus. 18 Then after three years, I went up to Jerusalem to get acquainted with Peter and stayed with him fifteen days. 19 I saw none of the other apostles—only James, the Lord’s brother. 20 I assure you before God that what I am writing you is no lie. 21 Later I went to Syria and Cilicia. 22 I was personally unknown to the churches of Judea that are in Christ. 23 They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24 And they praised God because of me.

It seems to have occurred right after his conversion and Acts 9:19a.

Otherwise his statement that he did not go to Jerusalem to see those who were apostles before he was would conflict with Acts 9:26-30.

Consider the purpose of the narrative in the book of Acts.

“It may seem difficult to reconcile these differing accounts of Acts and Galatians. The difficulty diminishes, however, when you consider that Luke and Paul had different purposes for writing. On the one hand, Luke offers a condensed account because his purpose is to narrate the successful spread of the gospel overall. On the other hand, Paul tells of his journey into Arabia because he wants to emphasize how he received his gospel message directly from Jesus long before he tver met with the apostles in Jerusalem. (Gal. 1:11-2). Was Paul forced to flee Damascus because of Jewish persecution or because of political opposition? The answer is yes to both. One common feature of Paul’s ministry was that his preaching equally offended both Jews and gentiles, so it is not a stretch to say he had flee from two separate groups of people who wanted to silence him.”

The Lexham Bible Dictionary Barnabas the Apostle

BARNABAS THE APOSTLE (Βαρναβᾶς, Barnabas). Barnabas (“son of encouragement”) was the nickname that the apostles gave to Joseph, a prominent member of the early church (Acts 4:36). Barnabas was a companion of the apostle Paul in the early years of his ministry.

Biblical References

Barnabas introduced Paul to the other apostles after his conversion. He also brought Paul to Antioch, which would serve as the home base for their mission to the Gentiles. Barnabas also accompanied Paul on his first missionary journey, and joined him in defending the true gospel from those demanding that the Gentiles be circumcised.

Background

The background information known about Barnabas comes from Acts 4:36–37: Luke reports that the apostles gave the name “Barnabas” to a man named Joseph. Barnabas was from the tribe of Levi, and was born on the island of Cyprus. He was also a man of some means, since he “owned a tract of land” (Acts 4:37 NASB)—but he was generous, for he sold his land and gave the money to the apostles.

According to the Law of Moses, Levites were not given an inheritance in the land, since God Himself was their inheritance (Num 18:23–24; Deut 10:9), but “life for Levites was different by the first century” (Darrell Bock, Acts, 216). It is also possible that Barnabas owned property on Cyprus rather than in the promised land of Israel (Murphy, “Barnabas,” 7; Kollmann, Barnabas, 11).

Jerusalem

The time when Barnabas left Cyprus is unknown (Kollmann, Barnabas, 6), but by the time he sold his land, it appears that he was a member of the church in Jerusalem. Barnabas had family connections in Jerusalem, since the mother of his cousin John Mark (Col 4:10) had a substantial home there (Acts 12:12–16). Furthermore, Acts implies that Barnabas was a prominent member of the church in Jerusalem. When Paul wished to join the disciples in Jerusalem, they hesitated out of fear. However, after Barnabas introduced him, the disciples were willing to accept Paul (Acts 9:26–27). Moreover, when the church of Jerusalem heard that the gospel had spread to Antioch, they sent Barnabas (Acts 11:20–22) to be the “official inspector” (C. K. Barrett, Acts, 1:552).

Antioch

When Barnabas saw God working among the Gentiles in Antioch, the third largest city in the Roman Empire (Kollmann, Barnabas, 19), he remained there to minister. Luke reports that Barnabas “was a good man, and full of the Holy Spirit and of faith,” and adds that “considerable numbers were brought to the Lord” via his ministry (Acts 11:24 NASB). Barnabas then went to Tarsus to find Paul, and they ministered together in Antioch for a year (Acts 11:25–26). When the church in Antioch decided to send a monetary gift to help Christians in Judaea, they trusted Barnabas and Paul to carry the gift (Acts 11:27–30).

The Holy Spirit chose Barnabas and Paul for a missionary journey after they returned to Antioch (Acts 13:2). They sailed to Cyprus, where Barnabas had been born, taking along with them John Mark (Barnabas’ cousin). When they left Cyprus, John Mark returned to Jerusalem (Acts 13:13), but Paul and Barnabas sailed to Asia Minor (modern Turkey), where they ministered in several cities (Acts 13:13–14:25). Then they returned to Antioch and remained there for a while (Acts 14:26–28).

When men came to Antioch and demanded the Gentile Christians be circumcised, the church sent Paul and Barnabas to Jerusalem to consult with church leaders (Acts 15:1–2). After the apostles and elders agreed that the Gentiles did not need to be circumcised, Paul and Barnabas delivered the news to Antioch and stayed to minister once again (Acts 15:6–35).

Return to Cyprus

When Paul decided to set out on his second missionary journey, he asked Barnabas to join him. However, Barnabas wanted to bring his cousin Mark with them. Paul refused to take Mark, since he had left them on their first missionary journey. Barnabas and Mark went back to Cyprus, while Paul took Silas and went to Asia Minor (Acts 15:36–41). This is the last mention of Barnabas in Acts.

Barnabas in the Letter to the Galatians

In Galatians 2:1–13, Paul mentions that he and Barnabas traveled to Jerusalem and met with James, Peter, and John, who were the pillars of the church (Gal 2:1–10). Some time later, Peter came to Antioch, where he enjoyed table fellowship with Gentiles. However, after certain Jews arrived, Peter withdrew from the Gentiles (Gal 2:11–12). Paul reports that “the rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy” (Gal 2:13 NASB).

The events in Gal 2:1 may coincide with the events before the council at Jerusalem (reported in Acts 15:1–29), but the visit in Gal 2:1 could also coincide with the famine relief visit (recorded in Acts 11:27–30; Ronald Fung, Galatians, 86). If the former is correct, then Barnabas’ hypocrisy may have contributed to the rift between him and Paul that resulted in their separation (Kollmann, Barnabas, 39–49; Barrett, Acts, 2:752–57). If the latter is correct, Barnabas’ hypocrisy may have taken place prior to the Jerusalem council, and Paul and Barnabas were reconciled: This accords with Luke’s report that Paul and Barnabas separated over a dispute about John Mark (Acts 15:37–39). Luke does not mention Barnabas’ withdrawal from the Gentiles, which was likely temporary.

Meaning of the Name

Luke translates Barnabas into Greek as υἱὸς παρακλήσεως (huios paraklēseōs), which could be translated as “son of encouragement,” “son of comfort,” or “son of exhortation.” Any of these would be an appropriate nickname for Barnabas. Barrett claims, “It seems certain that υἱὸς παρακλήσεως (huios paraklēseōs) must mean son of exhortation (that is, preacher) … Barnabas is represented in Acts as an outstanding evangelist” (Barrett, Acts, 1:258–59). Bock disagrees: “The meaning of … “son of encouragement” … well summarizes the way Barnabas will function in the book, as he will embrace Paul’s conversion, minister with him, and be an evangelist” (Bock, Acts, 216). Murphy notes that Barnabas was an encourager and an exhorter, concluding that “Luke suggests both, for to exhort from God is to encourage” (Murphy, Barnabas, 11).

The larger problem is the actual meaning of the Aramaic name Barnabas, and how it relates to υἱὸς παρακλήσεως (huios paraklēseōs). The name Barnabas is an English transliteration of the Greek Βαρναβᾶς (Barnabas). This may be a transliteration of the Aramaic בַּר נְבּוֹ (bar nebo), which means “Son of Nebo” (Nebo, also spelled Nabu, was a Babylonian god). This name is known from ancient inscriptions (Adolf Deissmann, Bible Studies, 309–10; Sebastian Brock, “Βαρναβᾶς, Barnabas,” 93; Barrett, Acts, 1:259). Of course, the apostles of Jesus would not give such a name to another Christian; thus, other derivations have been suggested (for five different options, see Brock, “Βαρναβᾶς, Barnabas,” 95). “The simplest suggestion is that “ναβας (nabas)” is derived from נביא (nby') (son of a prophet) or from נביאתא (nby't') (or נביאותא, nby'wt'), son of prophecy, inspiration” (Barrett, 1:259).

However, if “Barnabas” means “son of a prophet,” then why does Luke translate this as “son of encouragement” (υἱὸς παρακλήσεως, huios paraklēseōs)? Bock observes, “The name may be closer to a nickname. Barnabas can be seen as a “son of a prophet,” whose function is to give encouragement.… A popular wordplay can be at work here, as often is the case in the giving of names.… By extension, then, the name refers to what the prophet does by way of encouragement” (Bock, Acts, 217).

Galatians 2:1–5 NIV84

1 Fourteen years later I went up again to Jerusalem, this time with Barnabas. I took Titus along also. 2 I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain. 3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4 This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. 5 We did not give in to them for a moment, so that the truth of the gospel might remain with you.