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564Apostolic Fathers 565Apostolic Fathers 566Apostolic Fathers 567Apostolic Fathers 568Apostolic Fathers 569Apostolic Fathers 570Apostolic Fathers 571Apostolic Fathers 572Apostolic Fathers 573Apostolic Fathers 574Apostolic Fathers 575›Introductory Notice.Apostolic Fathers 113ListenPlay this chapter in spoken English.Save chapterListen to chapter1Nothing certain is known as to the author of the following epistle. The writer’s name is Barnabas, but scarcely any scholars now ascribe it to the illustrious friend and companion of St Paul. External and internal evidence here come into direct collision. The ancient writers who refer to this epistle unanimously attribute it to Barnabas the Levite, of Cyprus, who held such an honourable place in the infant church. Clement of Alexandria does so again and again (Strom. ii. 6, ii. 7, etc.). Origen describes it as “a catholic epistle” (Cont. Cels. i. 63), and seems to rank it among the sacred Scriptures (Comm. in Rom. i. 24). Other statements have been quoted from the fathers, to show that they held this to be an authentic production of the apostolic Barnabas; and certainly no other name is ever hinted at in Christian antiquity as that of the writer. But notwithstanding this, the internal evidence is now generally regarded as conclusive against this opinion. On perusing the epistle, the reader will be in circumstances to judge of this matter for himself. 2He will be led to consider whether the spirit and tone of the writing, as so decidedly opposed to all respect for Judaism—the numerous inaccuracies which it contains with respect to Mosaic enactments and observances—the absurd and trifling interpretations of Scripture which it suggests—and the many silly vaunts of superior knowledge in which its writer indulges—can possibly comport with its ascription to the fellow-labourer of St Paul. When it is remembered that no one ascribes the epistle to the apostolic Barnabas till the times of Clement of Alexandria, and that it is ranked by Eusebius among the “spurious” writings, which, however much known and read in the church, were never regarded as authoritative, little doubt can remain that the external evidence is of itself weak, and should not make us hesitate for a moment in refusing to ascribe this writing to Barnabas the apostle. 3The date, object, and intended readers of the epistle can only be doubtfully inferred from some statements which it contains. It was clearly written after the destruction of Jerusalem, since reference is made to that event (chap. xvi.), but how long after is matter of much dispute. The general opinion is, that its date is not later than the middle of the second century, and that it cannot be placed earlier than some twenty or thirty years before. In point of style, both as respects thought and expression, a very low place must be assigned it. We know nothing certain of the region in which the author lived, or where the first readers were to be found. The intention of the writer, as he himself states (chap. i.), was “to perfect the knowledge” of those to whom he wrote. Hilgenfeld, who has devoted much attention to this epistle, holds that “it was written at the close of the first century by a Gentile Christian of the school of Alexandria, with the view of winning back, or guarding from a Judaic form of Christianity, those Christians belonging to the same class as himself.” 4Until the recent discovery of the Codex Sinaiticus by Tischendorf, the first four and a half chapters were known only in an ancient Latin version. The whole Greek text is now happily recovered, though it is in many places very corrupt. We have compared its readings throughout, and noted the principal variations from the text represented in our version. We have also made frequent reference to the text adopted by Hilgenfeld in his recent edition of the epistle (Lipsiæ, T. O. Weigel, 1866). ‹Previous chapterApostolic Fathers 112Next chapterApostolic Fathers 114›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg