has been laid at Dorking, for the Hughes, of Wem, Shropshire, to ministry of the Rev. T. Davis.- Countesthorpe, Leicestershire; the The foundation stone of a new Rev. T. H. Plumridge, of the chapel has been laid at Sandy Hill, Metropolitan Tabernacle College, Pembrokeshire, for the ministry of to Southwell, Notts; the Rev. G. the Rev. W. Harris.-The founda- T. Bailey, of the same College, to tion stone of a new chapel has Smethwick, Birmingham; the been laid at Fleet, Lincolnshire, Rev. G. B. Richardson, of the for the ministry of the Rev. T. same College, to Charlbury and Watkinson. The chapel at Mod- Chadlington, Oxfordshire; the bury, Devon, under the care of the Rev. E. Hewlett, late of Zion Rev. J. W. Spear, has been re- Chapel, Wilderness Row, London, opened after alteration and en- to Cranford, near Hounslow; the largement. The chapel at Chip- Rev. D. E. Jenkins, of Llangollen perfield, Rickmansworth, under College, to Waentrodau, near Carthe care of the Rev. S. Couling, diff; the Rev. J. Lewitt, late of has been reopened after repair.- Scarborough, to Sansome Walk, The memorial stone of an enlarged Worcester; the Rev. J. R. Chapelle, chapel, for the ministry of the Rev. of Fakenham, Norfolk, to TodG. W. Humphreys, B.A., has been morden, Yorkshire; the Rev. H. laid at Wellington, Somerset. J. Dyer, of the Metropolitan Tabernacle College, to Gainsborough, The Rev. E. Lewis, formerly of Lincolnshire; the Rev. R. C. Plymouth, has been recognised as Roberts, of Llangollen College, to the pastor of the church in West Bush Street, Pembroke Dock; the Street, Rochdale; the Rev. J. Rev. D. George, of Lumb, LancaO'Dell, of the church in George shire, to Milnsbridge, Yorkshire; Street, Hull; the Rev. T. G. the Rev. J. H. Blake, of Bow, Gathercole, of the church at Mar- London, to the Old Meeting, Luton; tham, Norfolk; the Rev. F. W. the Rev. J. F. Makepeace, of Goadby, M.A., of the church at Regent's Park College, to BluntiWatford; the Rev. E. T. Davies, sham, Hunts; the Rev. W. H. of the church at Llanidloes; the Payne, of Bugbrook, NorthamptonRev. W. Hillier, Mus. Doc., of the shire, to Lyndhurst, Hants. The church at Princes Risborough; the Rev. J. B. Blackmore has resigned Rev. T. Bray, of the church at the pastorate of the church in King's Sutton, near Banbury; the Cannon Street, Birmingham. The Rev. J. F. Symthe, of the church Rev. J. Hoddy has, on account of in Claremont Chapel, Bolton, failing health, resigned his pastorLancashire; the Rev. J. Thomp- ate at Hasham, Suffolk. The Rev. son, of the church at Christchurch, C. Stovel has resigned the pastorHants; the Rev. H. C. Atkinson, ate of the church in Mint Lane, of the church in Bethel Chapel, Lincoln. The Rev. W. Jackson Shipley, Yorkshire; the Rev. J. has resigned his pastorate at Berry, of the church at Wyle Cop, Willingham, Cambs. The Rev. Shrewsbury; the Rev. W. L. Mayo, W. P. Lawrence has resigned his of the church at Chepstow, Mon- pastorate at Gillingham, Dorset. mouthshire; the Rev. J. Wise, of The Rev. J. Berryman has resigned the church at Mount Ephraim the pastorate of the church_at Chapel, Margate. The following reports of MINISTERIAL CHANGES have reached us since our last issue:-The Rev. H. The Nantyglo, Monmouthshire. ON SOME OF THE SUBORDINATE CHARACTERS OF THE NEW TESTAMENT. BY THE REV. WILLIAM BROCK. IX.-BARNABAS. SECOND names, or surnames, become necessary as soon as men form themselves into societies. They are then no longer adequately distinguished by the simple "James or" John," for others also bear the same name. Some personal characteristic, therefore, has to be selected the trade, or the stature, or the complexion, or the disposition of the man will suggest a title for him; he becomes known to his fellows as James the Smith, or as John the Brown, and probably transmits the surname to his posterity. When our Lord chooses his apostles, they have to be distinguished in this way. There is Judas Iscariot, and Judas the brother of James. There is Simon Zelotes, and Simon surnamed Peter. Thomas is called Didymus. James and John are known as the sons of Zebedee, or by a name of the Lord's own bestowment, the sons of Thunder. After the Ascension, the apostles in their turn give surnames to many of their more eminent fellow-labourers. We have an instance in hand in which the second name has not only taken the place of the first, but thrust it almost out of recollection. "Joses, who by the apostles was surnamed Barnabas," is from that time known as Barnabas alone. For Joses was one of the commonest Jewish names, and Barnabas had a meaning peculiarly characteristic of the man. Our English translation interprets it as "the son of consolation." Take" consolation" in a strong sense, and that is right. The word employed is elsewhere rendered "exhortation." It answers to the old English use of "comfort," in the sense of strengthening, as well as soothing: as we have it in the phrase, "the Comforter, which is the Holy Ghost." Perhaps we shall best understand the name by surveying the incidents of the history.* We know little of the antecedents of Barnabas. He was a native of Cyprus, the island that to the Hebrew vision lay like the first stepping-stone across the sea to the lands of the Gentiles. Its population was partly Greek, partly Oriental; and the kind of education which such a society would afford may have helped to make a broader man of Barnabas than were the Jews born and bred in the closer atmosphere of Jerusalem. But he was himself a Jew, and of the tribe of Levi. Tradition marks him out as among the seventy sent forth by Christ. In fact, he may have been one of the first-fruits of The passages for the reader's reference are as follow Acts iv. 34-37 ; ix. 26-28; xi. 19–26; xiii. xiv. xv.; Gal. ii, 1–13. * VOL. XIX. N.S. IX. the apostolic preaching at Pentecost. Some of these, we know, were "men of Cyprus and Cyrene." His first appearance has more of action in it than of speech. It was at the moment when, under the fresh impulses of their awakening, the disciples who had property, "houses or lands," were parting with it for the relief of their poorer brethren, suddenly cut off from the ordinary means of maintenance. Conspicuous among these was Barnabas; "having an estate, he sold it, and brought the money, and laid it at the apostles' feet." He is the only man mentioned by name among those generous givers. Was it because what he did, he did with such heartiness and genuine humility as to serve for an example to the whole Church? It was a good beginning for a Christian ministry. "Let us not love in word, neither in tongue, but in deed and in truth." mistrust. The interest deepens as we proceed. Six or seven years have passed, and the Church has scarcely recovered from the shock of the great persecution. Barnabas is still in Jerusalem occupying a position which enables him to take a most important part at a critical time. An unlooked-for and almost unwelcome convert has presented himself. It is Saul, the Pharisee, the notorious persecutor who has sworn to extirpate the sect of the Nazarenes, root and branch, from the sacred soil. Converted at Damascus, he applies for fellowship at Jerusalem. But he finds himself an object of alarm and undisguised The disciples will not believe him. The apostles hesitate to move. The way was opening for a schism, the most fatal we can conceive, between them and this "last of the apostles," who seeks their sympathy indeed, but who can dispense with it, strong in his own independent authority, and in the promised approval of the Lord. There was needed some well-known and trusted leader, liberal and large-hearted enough to become surety for the former persecutor, and to stand his friend. That friend was found in Barnabas. He joined Peter's hand with Paul's. He told the tale of the wonderful conversion, in such a manner as to dissolve all doubt. The " son of consolation" appears here at his appropriate work, reconciling those opposing forces with the "sweet reasonableness" of his own gentler spirit. He was selected, shortly afterwards, for a mission in which the same spirit would find scope. Tidings had reached the apostles of strange successes attending the gospel in Antioch, the famous Greek city in Northern Syria. Some of the scattered brethren had been "preaching the Lord Jesus" to the heathen population there, and the number of conversions had been surprising. The Church at Jerusalem was not prepared for such an event. The baptism of Cornelius had indeed opened the door to heathen men; but that was in obedience to a direct vision from heaven to the chief of the apostles, and this larger movement appeared unauthorised, and might prove unwarranted. Barnabas was accordingly chosen to visit the spot, and make inquiry: and to Antioch he went. Now it is not altogether easy for any man to give a thorough and hearty commendation to a work in which he himself has had no share. The critic's habit is likely to be too strong. He will expatiate on the objectionable incidents of the awakening rather than on its solid success. He will point out what might have been done better, rather than what has been done well. Finely in contrast with that tendency stands out the candid and generous behaviour of Barnabas. He "saw the grace of God; "a divine work, which none could overthrow, which none might overlook. He "was glad," with an unmingled delight, and expressed himself in terms of warm congratulation and approval. Nay, he threw his own energies into the glorious enterprise, and "exhorted them all that with purpose of heart they would cleave to the Lord." When he departed he left many further converts added to the Lord, and an impression which the historian preserves in the memorable words, "He was a good man and full of the Holy Ghost, and of faith.' The son of exhortation has proved also the son of comfort, of edification, of strength. There is no room to enlarge upon the weighty controversies, and the perilous missionary journeys, in which, shortly after the incidents last noticed, Barnabas became associated with Paul. But from that hour, the lustre of his name begins to pale beside the fervent and forward energy of his incomparable companion. He is no longer "the chief speaker." The practical command passes gradually into the stronger hands of Paul. While Paul is represented on a conquering march through heathen lands, Barnabas retires into the obscurity of his native island, and is heard of no more. Some would even see in the account of their separation the evidence of growing envy on the part of Barnabas, unable longer to endure his inferior position. I read that account in another light. I find in the history no trace of any jealousy; but traces rather of a noble modesty, akin to that of the Baptist when he drew back into the shade before the perfect light of Christ. This man, who when others shunned Paul had been his patron and protector, laying him under no common obligation, is now content to yield the precedence, and to walk loyally and lovingly at his side. There was no backwardness on the part of Barnabas in the perils and enterprises which he shared with Paul. He too lifted up his voice at Paphos, in the synagogue at Antioch, in the towns of Lycaonia. He ran his risks at the hands of the unbelieving Jews, He stood stedfast at his comrade's side in the face of the fierce opposition from the bigoted Pharisees at Jerusalem. When at length they differed-if we have to choose between the two-surely it was Barnabas who erred upon the generous side; for what he did was to take a faint-hearted brother whom Paul was too impatient to endure, and to give him that fresh chance of honourable service which made Mark profitable" ever afterwards to Christ and to His Church. Now we may understand, in some degree, the type of character which Barnabas represents. It is one which will be variously estimated, according to the disposition of the valuer. "He had not the genius of Paul," says one writer, "but in the true hierarchy of souls, in which goodness is the rule of merit, may he not occupy even a loftier rank?" That is perhaps an unduly favourable comparison; but all will acknowledge the peculiar charm which attaches to the true "son of consolation." There are men who everywhere leave behind them a sense of irritation, like winds that blow dust into face and eyes. They are the opposites to Barnabas. There was sunshine where he came. His was the influence that heals, like wine and oil from the flasks of the Good Samaritan. At his approach, the feeble gathered strength, and trembling souls crept out of their hiding toward the light. Hard words were hushed in his company; the sternest grew gentle, and the very churl tried to be liberal. Yet it would be a mistake to suspect him, and men like him, of moral weakness and irresolution. The sunshine has its strength, as well as the wind, though it makes much less noise. Barnabas was once "carried away by the dissimulation" of others, to Paul's great wonder; but the very wonder -"even Barnabas!"—shows how unusual the symptom was. For sons of consolation" are also sons of strong encouragement, who can themselves burn against injustice or hypocrisy, and inspire others with a kindred zeal. It is significant that heathen men "called Barnabas Jupiter," the name that embodied their poor conceptions of what was greatest and best, most fatherly, most benignant. We recognise the presence of such men in our own generation, and among the fathers and brethren in our own Israel. The temper of the moment does not tend to exalt them, or to press their example on our imitation. The sterner gifts are mostly in request; sons of thunder, sons of fire, are called for, with power to clear the air and to consume the adversary. We watch with mingled awe and admiration, as some impetuous missionary spirit sweeps by, rousing the dull church to a measure of its own activity. We applaud the controversialists, who, on one side and the other, contend for separate sides of truth, or for principles which they reckon overlooked. No doubt there is great need of them. Is there not need also of "the son of consolation," and may he not do as good a work as they? Surely it is not below the ambition of the strongest to play the part of Barnabas among the churches of to-day. He must be content to be comparatively unnoticed, and to leave a fainter impression on the general world. He will appear not among the heroes, like Elijah; but rather like Elisha, the homely and holy man of God, passing by on his daily errands of duty. But as long as so many timid, undecided souls remain, needing the tenderest touch, and a patience almost motherlike to bring them to decision; as long as there are little children to be drawn into the Saviour's arms; as long as the Church has her backsliders to reclaim, and her doubters to direct and encourage: so long there will be ample occupation for such a man, and abundant reward. Nor will he live in vain, but rather to the highest purpose, if he be made instrumental, like Barnabas, in dissipating suspicions, and confirming friendships, between Christian brethren. Differences must exist where men are |
