In Acts 4.36, we’re introduced to a man named Joseph.
He’s introduced in such a way as to suggest we’ve previously heard of him. (‘Thus Joseph sold a field...’.)
And, immediately afterwards, we’re told three things about him.
First, the apostles give him the (nick?)name ‘Barnabas’.
Second, he’s a Levite.
And, third, he’s a native of Cyprus.
So, who might he be?
Well, we’ve only met one Joseph before in the book of Acts.
That particular Joseph is mentioned in 1.23 and is also named ‘Bar-Sabbas’,
which is a curious detail.
Like the modern-day Amharic name ‘feresanbat’, the name ‘Bar-Sabbas’ is likely to have been given to people who were been born on the Sabbath.
(For similar conventions, consider names like ‘Haggai’ = ‘born on a feast-day’ and ‘Shabbethai’ = ‘born on the Sabbath’.)
As such, it’s a pretty multi-cultural name. It’s grounded in a thoroughly Jewish word and custom, yet ends in a Greek suffix (-as).
It’s therefore a good fit for a Jew who, like the Joseph of Acts 4, happens to be a native of Cyprus.
Might, therefore, the Joseph of Acts 4 be the Joseph-aka-Barnabas mentioned in Acts 1?
If so, it would explain why the apostles chose to name him ‘Bar-Nabas’. (Just as the name ‘Saul’ sounds like ‘Paul’, so the name ‘Bar-Nabas’ sounds like ‘Bar-Sabbas’, right?)
Furthermore, we’d expect the name ‘Bar-Sabbas’ to be borne by a Levite,
since the only people with similar names (viz. ‘Shabbethai’) in the OT are Levites (cp. Ezra 10.15, Neh. 8.7, 11.16).
It’d therefore be quite neat if the Joseph-aka-Barsabbas of Acts 1 turned out to be the Levite named Barnabas of Acts 4.
And it might not be entirely coincidental that the Joseph of Acts 4 would have made an apt replacement for Judas,
which the Joseph of Acts 1 was (almost) chosen out to do,
since, while Judas was bought a piece of land and ended up facedown in the midst of it, Barnabas freely sold the land he owned for the sake of God’s kingdom and laid it at the feet of the apostles.
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Ephesians 1.3–10 is a majestic statement. It opens in the heavenly realms, before the foundation of the world, and concludes in the fulness of time, with all things in heaven and earth united in Christ—a grand sweep of divine history.
It is an awesome and extraordinary declaration of God’s plans. And its syntax matches its message.
Scattered throughout its sweep of history are references to what God has done for us—“blessed us”, “chosen us”, “predestined us”, etc.
Just as we find ourselves caught up in the syntax of Ephesian 1, so we find ourselves caught up in God’s plans.
The text of Job 28 is a beautiful composition. It reveals important truths about the nature of wisdom and at the same time paints an exquisite picture of the book of Job’s central theme.
Back in chapter 13, Job made an important statement. “If you would only be silent for a while”, he told his friends, “it would result in your wisdom” (Job 13.5).
Well, here in chapter 28, that statement takes on a prophetic character.
The Biblical narrative contains numerous examples of ‘righteous sufferers’—men who suffer not as a result of their own sin, but because of and to some extent *for* the benefit of others.
Joseph, Moses, Elijah, Jeremiah—the list goes on.
The most dramatic OT example of a righteous sufferer, however, is surely Job.
— Job was not merely a good man; he was the most blameless and upright man on earth (Job 1.8).
— Job was not merely a rich man; he was the richest man in the east (1.3).
— And Job did not merely come upon hard times; he lost *everything* (aside from his integrity),…