Epistle of Barnabas
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The main message of the Epistle of Barnabas is that the Jewish scriptures — what would become the Old Testament in Christianity — were actually Christian documents from the beginning. According to the epistle, the Jews had misinterpreted their own law by applying it literally; the true meaning was to be found in its symbolic prophecies foreshadowing the coming of Jesus. The Jews broke their covenant from the very beginning, and are misled by an evil angel. After explaining its Christian interpretations of the Jewish scriptures, the epistle concludes by discussing "The Two Ways", also seen in the Didache: a Way of Light and a Way of Darkness.
Manuscript tradition
The 4th-century
Status for Christians
The Epistle was viewed as authoritative scripture by some Christians in the early centuries of church history.[7] It was attributed to Barnabas, the companion of Paul the Apostle, by Clement of Alexandria (c. 150 – c. 215)[8] and Origen (c. 184 – c. 253).[9][10] Clement quotes it with phrases such as "the Apostle Barnabas says."[11] Origen speaks of it as "the General Epistle of Barnabas,"[12] a phrase usually associated with canonical non-Pauline epistles.
In the fourth century, the Epistle was also highly regarded by
Eusebius (c. 260 – c. 340), in book three of his Church History, excluded it from "the accepted books," classifying it as among the "rejected" or "spurious" (νόθοι) writings,[19] although he elsewhere included this same Epistle of Barnabas with Hebrews and Jude in the category of “disputed scriptures” (ἀντιλεγομένων γραφῶν).[20]
In the sixth-century,
The
Date of composition
In 16.3–4, the Epistle of Barnabas reads:
Furthermore he says again, "Behold, those who tore down this temple will themselves build it." It is happening. For because of their fighting it was torn down by the enemies. And now the very servants of the enemies will themselves rebuild it.
As commonly interpreted, this passage places the Epistle after the
Jay Curry Treat comments on the absence in the Epistle of Barnabas (except for a possible reference to the phrase "Many are called, but few are chosen" in the
Although Barnabas 4:14 appears to quote Matt 22:14, it must remain an open question whether the Barnabas circle knew written gospels. Based on Koester's analysis (1957: 125–27, 157), it appears more likely that Barnabas stood in the living oral tradition used by the written gospels. For example, the reference to gall and vinegar in Barnabas 7:3, 5 seems to preserve an early stage of tradition that influenced the formation of the passion narratives in the Gospel of Peter and the synoptic gospels.[36]
J.E Jacquier is of a different opinion, pointing to the fact that the reference to Matthew 22:14 is proceeded by the words "as the scripture saith" (os gegraptai) which not only shows that the words are a quotation but according to him "proves that the author considered the Gospel of Matthew equal in point of authority to the writings of the Old Testament".[37]
Helmut Koester considers the Epistle to be earlier than the Gospel of Matthew: in his Introduction to the New Testament he says of the author of the Epistle: "It cannot be shown that he knew and used the Gospels of the New Testament. On the contrary, what Barnabas presents here is from 'the school of the evangelists'. This demonstrates how the early Christian communities paid special attention to the exploration of Scripture in order to understand and tell the suffering of Jesus. Barnabas still represents the initial stages of the process that is continued in the Gospel of Peter, later in Matthew, and is completed in Justin Martyr."[38]
An opposing view is enunciated by Everett Ferguson: "The language of rebuilding the temple in 16.3–5 refers to the spiritual temple of the heart of Gentile believers (any allusion to a physical temple in Jerusalem is doubtful)." On the date of composition he says: "The Epistle of Barnabas is usually dated to 130−135, although an earlier date in the late 70s has had its champions, and 96−98 is a possibility."[39]
Provenance
The place of origin is generally taken to be Alexandria in Egypt. It is first attested there (by Clement of Alexandria). Its allegorical style points to Alexandria. Barnabas 9:6 mentions idol-worshipping priests as circumcised, a practice in use in Egypt. However, some scholars have suggested an origin in Syria or Asia Minor.[39][40][41]
Treat comments on the provenance of the Epistle of Barnabas:[42]
Barnabas does not give enough indications to permit confident identification of either the teacher's location or the location to which he writes. His thought, hermeneutical methods, and style have many parallels throughout the known Jewish and Christian worlds. Most scholars have located the work's origin in the area of Alexandria, on the grounds that it has many affinities with Alexandrian Jewish and Christian thought and because its first witnesses are Alexandrian. Recently, Prigent (Prigent and Kraft 1971: 20–24), Wengst (1971: 114–18), and Scorza Barcellona (1975: 62–65) have suggested other origins based on affinities in Palestine, Syria, and Asia Minor. The place of origin must remain an open question, although the Gk-speaking E. Mediterranean appears most probable.
Contents
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The Epistle of Barnabas has the form not so much of a letter (it lacks indication of identity of sender and addressees), but as of a treatise. In this, it is like the Epistle to the Hebrews, which Tertullian ascribed to the apostle Barnabas[43] and with which it has "a large amount of superficial resemblance".[44] On the other hand, it does have some features of an epistolary character,[45] and Reidar Hvalvik argues that it is in fact a letter.[46]
The document can be divided into two parts. Chapters 1−17 give a Christ-centred interpretation of the
As viewed by Andrew Louth, the author "is simply concerned to show that the Old Testament Scriptures are Christian Scriptures and that the spiritual meaning is their real meaning".[51] As viewed by Bart D. Ehrman, the Epistle of Barnabas is "more anti-Jewish than anything that did make it into the New Testament".[52]
Midrash and gematria
According to David Dawson, "the Jewish mind-set of Barnabas, evident in its choice of images and examples, is unmistakable". He says that the work's two-part structure, with a distinct second part beginning with chapter 18, and its exegetical method "provide the most striking evidence of its Jewish perspective. It is presented as a talmud or didachē ('teaching') divided into
The creative interpretation of Bible texts, that is most typically found in rabbinic literature and is known as midrash, appears also in the New Testament and other early Christian works, where it is utilized with the prior assumption that the whole of the Bible relates to Christ.[54]
James L. Bailey judges as correct the classification as midrash of the frequent use by the evangelists of texts from the Hebrew Bible,[55] and Daniel Boyarin applies this in particular to the Prologue (1:1−18) of the Gospel of John.[56] Other instances of New Testament allegorical interpretations of the Old Testament scriptures as foreshadowing Jesus are John 3:14, Galatians 4:21−31 and 1 Peter 3:18−22.[57] Other examples of midrash-like exegesis are found in the accounts of the temptation of Christ in Matthew and Luke,[58] and of circumstances surrounding the birth of Jesus.[54]
Midrashic presentation of a writer's own views on the basis of the sacred texts was subject to well-established rules, but some scholars, due to their failure to recognize the meaning and use of midrash, have evaluated pejoratively the use of scripture by such as Matthew.[59]
Similar negative judgments have been expressed on the abundant use of midrash
The Epistle of Barnabas also employs another technique of ancient Jewish exegesis, that of
Philip Carrington says: "Barnabas can be artificial, irritating, and censorious; but it would not be fair to judge him by his less fortunate expositions. His interpretation of the unclean beasts and fishes was in line with the thought of his time, being found in the Letter of Aristeas, for instance. His numerology was also a fashionable mode of thought, though the modern scholar is often impatient with it."[67] Robert A. Kraft states that some of the materials used by the final editor "certainly antedate the year 70, and are in some sense 'timeless' traditions of Hellenistic Judaism (e.g., the food law allegories of ch. 10, the Two Ways). It is with such materials that much of the importance of the epistle for our understanding of early Christianity and its late-Jewish heritage rests."[69] The author's style was not a personal foible: in his time it was accepted procedure in general use, although no longer in favour today. Andrew Louth says: "Barnabas seems strange to modern ears: allegory is out of fashion and there is little else in the epistle. But the fashion that outlaws allegory is quite recent, and fashions change."[70]
Gnosis
In its first chapter, the Epistle states that its intention is that the "sons and daughters" to whom it is addressed should have, along with their faith, perfect knowledge.[71] The knowledge (in Greek, γνῶσις, gnosis) that the first part (chapters 1−17) aims to impart is "an essentially practical γνῶσις, somewhat mystical in character, which seeks to make known the deeper sense of scripture". The first part, of an exclusively exegetical character, provides a spiritual interpretation of scripture.[72][73][74]
The second part opens with a declaration (chapter 18:1) that it is turning to "another knowledge" (γνῶσις). This second gnosis is "the knowledge of the will of God, the art of enumerating and specifying his commandments, and applying them to various situations",[72] a halakhic, as opposed to an exegetical, gnosis.[75]
The gnosis of the Epistle of Barnabas by no means links it with Gnosticism. On the contrary, it shows "an implicit anti-Gnostic stance": "Barnabas's gnosis can be seen as a precursor of the gnosis of Clement of Alexandria, who distinguished the 'true' gnosis from the 'knowledge falsely so-called' espoused by heretics".[75]
Scriptural quotations
Contrary to the views of Helmut Koester and Jay Curry Treat, cited above in relation to the date of composition of the Epistle, the authors of The Comprehensive New Testament say the Epistle of Barnabas quotes from the New Testament gospels twice (4:14, 5:9).[76]
On the other hand, the Epistle abundantly cites the
References
- ^ J.B. Burger, "L'Enigme de Barnabas," 180-193; and Simon Tugwell, The Apostolic Fathers, 44; et al.
- ^ Reproduction of Codex Sinaiticus with GO TO (Barnabas)
- ^ James Carleton Paget, "The Epistle of Barnabas" in Paul Foster (editor), The Writings of the Apostolic Fathers (Bloomsbury 2007), p. 73
- ^ James N. Rhodes, The Epistle of Barnabas and the Deuteronomic Tradition (Mohr Siebeck 2004), p. xii
- ^ Timothy B. Sailors, "Bryn Mawr Classical Review: Review of The Apostolic Fathers: Greek Texts and English Translations". Retrieved 21 May 2023.
- ^ William Wright: A catalogue of the Syriac manuscripts preserved in the Library of the University of Cambridge (Vol. II). Cambridge: University Press 1901, 611.
- ^ Lookadoo, The Epistle of Barnabas: A Commentary, 11.
- ^ Clement, Stromateis, 2.7, 2.20, 5.10, 6.8, etc.
- ^ Origen, On First Principles, 3.2.4; Against Celsus, 1.63.
- ^ a b Geoffrey W. Bromiley (editor), The International Standard Bible Encyclopedia (Eerdmans 1979), vol. 1, p. 206
- ^ Stromata, book 2, chapters 6, 7, 15, 18, 20
- ^ Contra Celsum, book 1, chapter 63
- ^ Didymus, Commentary on the Psalms, 300.12-13; Commentary on Zechariah, 234.21-22, 259.21-24, 355.20-24.
- ^ Serapion, Concerning Father and Son, v. 5, cited in Bishop Serapion’s Prayer Book (1899), tr. George Wobbermin, ed. John Wordsworth, 94.
- ^ Jerome, De Viris Illustribus (Lives of Illustrious Men), 6.
- ^ Elliot, "Manuscripts, The Codex and the Canon," JSNT 63.
- ^ Andreas J. Köstenberger, Michael J. Kruger, The Heresy of Orthodoxy (Crossway 2010), p. 164
- ISBN 978-0-19-251102-7.
- ^ Eusebius, Historia Ecclesiasticus, 3.25.3-6.
- ^ Eusebius, Historia Ecclesiasticus, 6.13.6; (cf. 6.14.1). "He makes use also in these works of testimonies from the disputed Scriptures...the Epistle to the Hebrews, and those of Barnabas, and Clement and Jude."
- ^ Catalogue inserted in Codex Claromontanus
- ^ Stichometric list in Codex Claromontanus (about A.D. 400)
- ^ Hixson (et al.), Myths and Mistakes in New Testament Textual Criticism, 257.
- ^ GA 06 (Dp), Bibliothèque nationale de France: Claromontanus (c. 550 AD), folio 468.
- ^ The Stichometery of Nicephorus (9th century?)
- ^ Erwin Preuschen, Analecta (1893), pp. 157−158
- ^ "Epistle of Barnabas 16.1-5" in Judaism and Rome
- ^ Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 03 (11th ed.). Cambridge University Press.
- ^ "Types of Biblical Hermeneutics" in Encyclopaedia Britannica
- ^ Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 03 (11th ed.). Cambridge University Press.
- ^ Paulin Ladeuze, "Epistle of Barnabas" in The Catholic Encyclopedia (New York: Robert Appleton Company, 1907)
- ^ John Bertram Peterson, "The Apostolic Fathers" in The Catholic Encyclopedia (New York: Robert Appleton Company, 1907)
- ^ James N. Rhodes, The Epistle of Barnabas and the Deuteronomic Tradition: Polemics, Paraenesis, and the Legacy of the Golden-calf Incident (Mohr Siebeck 2004), p. 12
- ^ David Edward Aune, The Westminster Dictionary of New Testament and Early Christian Literature and Rhetoric (Westminster John Knox Press 2003), p. 72
- ^ Johannes Quasten, Patrology (Christian Classics) vol. 1, p. 90
- ^ Jay Curry Treat in The Anchor Bible Dictionary (1992) v. 1, p. 614
- ^ Jacquier, J.E. (1911). Gospel of St. Matthew. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved April 20, 2022 from New Advent: http://www.newadvent.org/cathen/10057a.htm
- ^ Helmut Koester, Introduction to the New Testament (Walter de Gruyter 1995), vol. 2, p. 281; original: Helmut Köster, Einführung in das Neue Testament im Rahmen der Religionsgeschichte und Kulturgeschichte der hellenistischen und römischen Zeit (Walter de Gruyter 1980), p. 716
- ^ a b Everett Ferguson, Encyclopedia of Early Christianity (Routledge 2013), p. 168
- ^ Johannes Quasten, Patrology (Christian Classics) vol. 1, p. 89
- ^ Aune (2003), p. 72
- ^ Jay Curry Treat in The Anchor Bible Dictionary (1992) v. 1, p. 613
- ^ F.F. Bruce, The Epistle to the Hebrews (Eerdmans 1990), p. 16
- ^ H.H.B. Ayles, Destination, Date, and Authorship of the Epistle to the Hebrews (Cambridge University Press 1899), p. 150
- ^ James Carleton Paget, The Epistle of Barnabas: Outlook and Background (Mohr Siebeck 1994), p. 45
- ^ Reidar Hvalvik, The Struggle for Scripture and Covenant: The Purpose of the Epistle of Barnabas and Jewish-Christian Competition in the Second Century (Mohr Siebeck 1996), pp. 71−75
- ^ James N. Rhodes, The Epistle of Barnabas and the Deuteronomic Tradition: Polemics, Paraenesis, and the Legacy of the Golden-calf Incident (Mohr Siebeck 2004), p. 89
- ^ Johannes Quasten, Patrology (Christian Classics) vol. 1, pp. 85−86
- ^ James N. Rhodes, "Barnabas, Epistle of" in New Catholic Encyclopedia
- ISBN 978-0-19-518249-1.
- ^ Maxwell Staniforth, Andrew Louth, Early Christian Writings: The Apostolic Fathers (Penguin UK 1987), "real meaning"
- ^ Bart D. Ehrman (2016). Jesus, the Law, and a "New" Covenant (YouTube video). University of Michigan. Event occurs at 31:50~31:55. Archived from the original on 2021-12-12. Retrieved 22 October 2016.
- ^ David Dawson, Allegorical Readers and Cultural Revision in Ancient Alexandria (University of California Press 1991), p. 175
- ^ a b Miguel Pérez Fernández, "Midrash and the New Testament" in Reimund Bieringer (editor), "The New Testament and Rabbinic Literature" (BRILL 2010), p. 367
- ^ James L. Bailey, Literary Forms in the New Testament: A Handbook (Westminster John Knox Press 1992), p. 157
- ^ Daniel Boyarin, "Logos, A Jewish Word: John's Prologue as Midrash" in Amy-Jill Levine, Marc Zvi Brettler (editor) The Jewish Annotated New Testament (Oxford University Press 2017), pp. 688–691
- ^ a b ""The Epistle of Barnabas: An Early Example of Allegorical Interpretation of the Old Testament" (Northern Kentucky University)" (PDF). Archived from the original (PDF) on 2019-01-15. Retrieved 2019-01-14.
- ^ Birger Gerhardsson, The Testing of God's Son: (Matt. 4:1-11 & PAR), An Analysis of an Early Christian Midrash (Wipf and Stock 2009), p. 11
- ^ George Wesley Buchanan, The Gospel of Matthew (Wipf and Stock 2006), p. 26
- ^ Tim Hegedus, "Midrash and the Letter of Barnabas" in Biblical Theology Bulletin: Journal of Bible and Culture, volume 38, issue 1 (2007), pp. 20-26
- ^ Robert A. Kraft, The Epistle of Barnabas: Its quotations and their sources (Harvard University 1961)
- ^ "The Epistle of Barnabas" in Ante-Nicene Christian Library, vol. I (T&T Clark, Edinburgh 1867)
- ^ Rev 13:18
- ^ Larry W. Hurtado, The Earliest Christian Artifacts: Manuscripts and Christian Origins (Eerdmans 2006)
- ^ Roy B. Zuck, Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (David C. Cook 2002), p. 33
- ^ William W. Klein, Craig L. Blomberg, Robert L. Hubbard, Jr. (editors), Introduction to Biblical Interpretation (Zondervan 2017)
- ^ a b Philip Carrington, The Early Christian Church: Volume 1, The First Christian Church (Cambridge University Press 2011), p. 491
- ^ William Barclay, The Apostles' Creed (Westminster John Knox Press, 1998), p. 79
- ^ Robert A. Kraft, The Apostolic Fathers, vol. 3: Barnabas and the Didache
- ^ Maxwell Staniforth, Andrew Louth, Early Christian Writings: The Apostolic Fathers (Penguin UK 1987)
- ^ Chapter 1:5
- ^ a b James Carleton Paget, The Epistle of Barnabas: Outlook and Background (Mohr Siebeck 1994), pp. 46−47
- ^ Richard Patrick Crosland Hanson, Allegory and Event: A Study of the Sources and Significance of Origen's Interpretation of Scripture (Westminster John Knox Press 2002), p. 97
- ^ Maxwell Staniforth, Andrew Louth, Early Christian Writings: The Apostolic Fathers (Penguin UK 1987), "gnosis"
- ^ a b Birger A. Pearson, "Earliest Christianity in Egypt" in James E. Goehring, Janet A. Timbie (editors), The World of Early Egyptian Christianity (CUA Press 2007), p. 102
- ISBN 978-0-9778737-1-5
- ^ intertextual.bible/text/1-enoch-91.13-epistle-of-barnabas-16.6
- ^ Reidar Hvalvik, The Struggle for Scripture and Covenant: The Purpose of the Epistle of Barnabas and Jewish-Christian Competition in the Second Century (Mohr Siebeck 1996), p. 333
Bibliography
- L. W. Barnard, “The ‘Epistle of Barnabas’ and Its Contemporary Setting” In Wolfgang Haase and Hildegard Temporini (eds.), Aufstieg und Niedergang der römischen Welt, . Vol. 27.1, Berlin, Walter de Gruyter, 1993, pp. 159-207.
- Jonathon Lookadoo, The Epistle of Barnabas: A Commentary, Eugene, (OR), Cascade, 2022.
External links
- Works related to Epistle of Barnabas at Wikisource
- Greek text of the Epistle of Barnabas
- Early Christian Writings: Epistle of Barnabas; e-texts of translations and introductions
- Biblicalaudio Letter of Barnabas 2012 Translation & Audio Version
- The Epistle of Barnabas: Its Quotations and Their Sources Robert A. Kraft