1 Eternal Life, Creation, and Prophecy
Introduction
Introduction to the Epistle of Barnabas
Who Was Barnabas?
Barnabas was born in Salamis, Cyprus. Both of his parents were Jewish, descended from the tribe of Levi (Acts 4:36).
According to the Recognitions of Clement 1.7.1-1.11.8, Barnabas was the first Christian to witness in Rome. Clement of Rome heard him preach and later converted to Christianity.
Barnabas is listed as one of the New Testament prophets who resided at Antioch (Acts 13:1). Luke described him as “a good man, full of the Holy Spirit and of faith” and remarked that he brought a considerable number of people to the Lord (Acts 11:24).
Barnabas introduced the newly converted Paul to the apostles and attested to the fact that Paul was now truly a Christian (Acts 9:27). He traveled on mission trips with the Apostle Paul (Acts 14:8-12).
Ancient church father Theodorus Lector, in his work, Ecclesiastical History 2.557, stated that Barnabas and Paul studied together in the school of Gamaliel. Barnabas had often tried to witness to Paul, but he would have none of it until his conversion on the road to Damascus.
Galatians 2 records that when Peter fell into error regarding Jewish food laws, he persuaded Barnabas to follow along in the error. Only Paul was able to see this error and the reasons why this was wrong are recorded in the book of Hebrews. This may explain why the Epistle of Barnabas is very similar to Hebrews.
Ancient church fathers Hippolytus, in his work The Seventy, Clement of Alexandria, in Stromata 2, and Eusebius, in Ecclesiastical History 1.12, all teach Barnabas was one of the seventy disciples that Jesus sent out (Luke 10:1,17). If this is true, Barnabas would have been an eyewitness of our Lord.
When Barnabas died, he was buried in his native country of Cyprus.
What Is The Epistle Of Barnabas?
The Epistle of Barnabas is an epistle written for the purpose of teaching Christians about typological prophecy. This epistle was highly valued and quoted by the ancient church fathers.
When Was The Epistle Of Barnabas Written?
There are no dates assigned to it from ancient sources. It was written after the destruction of the Temple in AD 70, because the Temple’s destruction is cited in chapter 16.
What Ancient Manuscripts Still Exist?
The Epistle of Barnabas is included in the Codex Sinaiticus, a Greek uncial Bible dating from the fourth century AD. A facsimile edition of the Sinaiticus can be obtained from Clarendon Press.
The Codex Hierosolymitanus, a Greek Bible dating about AD 1056, contains the Epistle of Barnabas.
A Latin manuscript of the Epistle of Barnabas exists in St. Petersburg, dating from the end of the fourth century (St Petersburg, Q.v.I.39).
Who Is The Author Of The Epistle Of Barnabas?
According to the ancient church fathers, it was written by the same Barnabas who was the apostle Paul’s companion, one of the seventy disciples Jesus sent out two by two. This is probably why the Epistle of Barnabas is included in the Codex Sinaiticus as Scripture.
The Epistle was held in very high esteem by the ancient church. Clement of Alexandria referred to it as Scripture and believed it was written by Barnabas, Paul’s companion (Stromata 2.6-7, 17). Origen referred to it as a general epistle (Against Celsus 1.63), and listed it among the Scriptures (Commentary on Romans 1.24). Jerome regarded it as genuine and held it in very high esteem. Eusebius, however, regarded it as spurious (Ecclesiastical History 3.25.4).
Almost all scholars of the eighteenth and nineteenth centuries accepted the Epistle as a genuine epistle written by Barnabas. Modern liberal scholarship concludes it could not be from the first century, based on numerous errors and a firm anti-Semitic tone. However, they accept Paul’s writings in the New Testament to be genuine and yet seemingly anti-Semitic. They also fail to recognize that the Epistle of Barnabas has not been preserved perfectly as part of the canon and has been corrupted in several places by scribal errors. This is one reason why it should not be included in the canon.
Martin Luther made the same mistake when he used a corrupted Latin version of the Epistle of James, and then concluded it should be removed from the canon of Scripture.
Modern “scholars” also teach that since the book of Daniel is so accurate with its prophecies up to the first coming of the Messiah, it can’t possibly be genuinely written by Daniel in the fifth century BC. They teach someone in the first century AD. basically lied, calling himself Daniel and writing history as if it was future prophecy.
Real Christians believe in Bible prophecy and instead take these facts as a sign that the book of Daniel is indeed real. We should look at the Epistle of Barnabas in the same way, but should not call it Scripture.
Why Was The Epistle of Barnabas Written?
The Epistle of Barnabas was written to teach Christians about typological prophecy. It is very similar to the Biblical book of Hebrews; and some have speculated that Hebrews was also written by Barnabas. In his Ecclesiastical History, Eusebius said the Apostle Paul wrote Hebrews to a group of Jews in the Hebrew language and Luke translated it into Greek. This would explain why some parts sound like Paul and others do not.
Since the ancient church fathers taught Paul wrote Hebrews it was included in the canon. Some of the ancient church fathers said this epistle was written by “a” Barnabas. The simple fact that we are not sure if the author was truly the same Barnabas who accompanied Paul and was an eye witness of our Lord give us another reason why it should not be added to the Canon of Scripture. However, like many other ancient church documents, it should be studied to give insight into the teachings of the first two centuries AD.
This Translation
I have endeavored to translate this Epistle into modern English based on the idea that the writer would have been a conservative first century Christian who knew well the Gospel and the prophecies. Where Scripture is quoted, I have left the quote as is in the Epistle and just referenced what the author was quoting.
Problems
Some of the problems with previous translations occur because the Epistle is written in Greek; but Barnabas spoke Hebrew. Hebrew idioms directly translated into Greek and then directly translated into English are usually very confusing. Also, in various places the Greek and Latin versions were highly corrupted.
Some believe the writer of the epistle was anti-Semitic, but instead, he was simply pointing out many of the typological prophecies widely believed by Bible-believing Christians today. Here are some arguments against, and answers for, the Epistle of Barnabas.
This means either the date for Barnabas’ death is wrong or this epistle was written by another Barnabas. This uncertainty about the author is one reason it was not added to the canon of Scripture.
The epistle mentions baptism but not the Eucharist; and the importance of meeting in church, but does not mention any kind of higher clergy. It also mentions the gift of prophecy. These facts suggest it was written before the late second century when the doctrines about these subjects began to change.
Paul was so strong in his Jewish faith that he persecuted the Christian church, but upon his conversion he wrote Galatians and Hebrews – between AD 50 and 67 – both of which seem more anti-Semitic than this epistle.
Barnabas points out that circumcision and the Jewish food laws are like the rituals performed during the festivals; they are real, but also show typological prophecies. Barnabas never meant to say these things did not take place or were made up stories. See the following section on typological prophecies.
This is not completely true. Some additions, like the cliffs where the Yom Kippur goat was killed, are recorded in the Mishna. The details that are not recorded anywhere else may have been the way the Jews performed the ritual in his day, whether or not they were supposed to.
Since the ancient church fathers did not use “Bible codes” and spoke of them as “a waste of time and a distraction from Satan,” I conclude this part was an addition to the original text.
Nowhere does the epistle indicate an amillennialist position. Chapter 4 clearly teaches a future tribulation period. Chapter 16 teaches the Jews would be dispersed, then return and rebuild their Temple. Chapter 15 teaches that the Thousand-year Reign of Christ will occur at the end of six thousand years of human history, which is when the Antichrist is destroyed at the Second Coming of Christ. Chapter 6 teaches we are not in the Millennium yet because we have no dominion over the animals, nor do we have our glorified bodies. Therefore, the author must have been a premillennialist, which indicates it very well could have been written in the first century.
Typological Prophecies
In addition to literal prophecies where a prophet will simply tell of a future event, there are typological prophecies where a ritual taught about a future event.
There is a big difference between an allegory and a type! An allegory is a fictitious story made up to point out a moral truth; whereas a typological prophecy is a real, literal, ritual which points to a future event.
The ritual of the Passover lamb was a literal ritual that has been practiced for over 3,000 years, but points to Jesus’ death on the cross. The Passover lamb was typological like many of the types pointed out by Paul and the book of Hebrews.
Philo and Origin took the concept of typological prophecies too far and were well known for their allegories. These men would say every passage of Scripture has some hidden spiritual meaning, which, of course, is not true. We need to be careful not to add to the Scriptures.
There are many Jewish laws and ceremonies that contain typological prophecies pointing to the Messiah.
Basic Points of the Text
The basic teachings in the Epistle of Barnabas are that the animal sacrifices, Yom Kippur Fast, circumcision, Jewish food laws, and the Sabbath, have been abolished because they simply pointed to Christ. The Epistle goes on to point out many other things that are typological. The chart on the following page shows where Barnabas and other passages in the New Testament teach the true meanings of other typological prophecies
Underlying Theme
The underlying theme of the Epistle of Barnabas is the concept of a three-fold witness. The idea is given that every mature Christian should be able to teach the plan of salvation, creation history and creation science, and prophecy to anyone who will listen. Prophecy is both literal and typological and we should focus on the prophecies fulfilled during our lifetime.
Prophecy proves inspiration
Barn. 1; 2 Pet. 1:19-21
Animal sacrifices abolished
Barn. 2; Heb. 10:1-14
Revived Roman Empire
Barn. 4; Dan. 7; 2 Thess. 2
Yom Kippur
Barn. 7; Heb. 9
Red heifer, a type of Christ
Barn. 8; Heb. 9
Circumcision abolished
Barn. 9; Acts 15, Titus 1
Food laws abolished
Barn. 10; Gal. 2
Baptism prefigured in the OT
Barn. 11; 1 Pet. 3
The cross prefigured in the OT
Barn. 12
Christian heirs to the covenant
Barn. 13
New covenant
Barn. 14; Heb. 8
Sabbath abolished
Barn. 15; Heb. 4
Temple temporarily destroyed
Barn. 16; Heb. 8
Moses Breaking the Ten Commandments
A Typological Prophecy of the Coming New Covenant
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