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The Epistle of BarnabasTHE EPISTLE OF BARNABAS:ITS QUOTATIONS AND THEIR SOURCESby Robert Alan KraftPhD Thesis (Harvard University) April 1961-SUMMARY THE EPISTLE OF BARNABAS: ITS QUOTATIONS AND THEIRSOURCESPhD Thesis (Harvard University)Robert Alan KraftApril 1961One of the major concerns which faced the early Christian Churchfrom the very first was how to assess its relationship to its Jewishheritage and to the Judaism with which it was contemporaneous. Forexample, the Gospel of Matthew highlights elements of promise andfulfillment in the story of Jesus; Paul understands his mission to theGentiles in terms of the continued working out of the history ofsalvation; Acts depicts the gradual development of Christianity from aPalestinian Jewish sect to a universal church; the Book of Revelationadapts the thought-categories of apocalyptic Judaism to Christian purposes. On the otherhand, early Christianity was not without those like Marcion, whoattempted a radical divorce between the church and the Jewish religion.The Epistle of Barnabas, which is of undetermined authorship andcircumstances of origin, but must date, at the latest, from the firsthalf of the second century, deals with the same problem in a mannerwhich is unique in preserved early Christian literature.
It isextremely outspoken in its denial that cultic-Judaism (centered in theTemple ritual) has any validity for the worship of God. Nevertheless,both 2 the sources on which this alleged 'anti-Jewish' attack isbased, and the methods by which the sources are interpreted, show adefinite dependence on hellenistic late Jewish thought.Barnabas contains over 100 explicit quotations (i.e. Prefaced withintroductory rubrics), all of which occur in chapters 1-17. More thanone-fourth of these citations can be traced directly or indirectly tothe Septuagint translations of Isaiah and Psalms, but many of theremaining 'quotations' differ widely from known text forms of the OldTestament (although they are very similar to Old Testament ideas andvocabulary).Has the author of the Epistle willfully manipulated his Jewishsources in such a way as to turn them against the very Judaism fromwhich they came?
Many interpreters of Barnabas have claimed this in thepast. A close examination of the 'peculiar' quotations and theirrelationship to quotations in other late Jewish and early Christianliterature, however, reveals that very little Christian tampering isdemonstrable. On the contrary, in most instances the materials used byBarnabas seem to have been taken with little change from apre-Christian hellenistic Jewish school-tradition in which culticJudaism already had been minimized, if not renounced.That some aspects of hellenistic Judaism had reacted against blind,literalistic adherence to the Mosaic legislation in general and to theTemple ritual in particular, is 3 attested strongly by theAlexandrian tradition of Aristobulus, the Epistle of Pseudo-Aristeas,and Philo.
The Gospel of Nicodemus, also known as the Acts of Pilate (Latin: Acta Pilati; Greek: Πράξεις Πιλάτου), is an apocryphal gospel claimed to have been derived from an original Hebrew work written by Nicodemus, who appears in the Gospel of John as an associate of Jesus. The Epistle of Barnabas, which is of undetermined authorship and circumstances of origin, but must date, at the latest, from the first half of the second century, deals with the same problem in a manner which is unique in preserved early Christian literature. 2) There is a strong probability that the Evangelium. Barnaba never even existed. In a still extant work entitled. The Acts of Barnabas (written before 478 AD) 11, one. Finds this sentence about the Gospel which the Apostle. Barnabas used in his home country of Cyprus: “Barnabas opened his Gospel which he had. Obtained from his co-laborer Matthew 12.
Even semitic speaking Judaism sometimes was critical of thecultus, as the recent discoveries from Qumran illustrate. In its'anti-cultic' polemic, Christianity did not need to create newarguments or radically to emend older materials - the pattern alreadyhad been set by such Jewish schools.Both in its use of isolated quotations and in the larger 'traditionblocks,' the Epistle of Barnabas represents an early stage in theChristian adaptation of such Jewish materials.
Barnabas showsrelatively little interest in subjects which held the attention of muchother early Christian literature - the life and teachings of Jesus,the work of the Spirit, the organization and institutions of theChurch. Instead, the Epistle tries to spell out the real meaning ofGod's covenant in the light of the present eschatological crisis.Jewish/Christian 'gnosis,' or 'Pneumatic' interpretation of the historyof salvation, holds the key to the real meaning of God's dealings withAncient Israel.
Abraham was the father of 'nations,' not simply of theJews, and looked forward symbolically to Jesus and the cross. Mosesreceived a covenant of righteous actions, not of ritualisticrestrictions, and made for Israel signs of Jesus' cross. The real'promised land' into which Jesus/Joshua leads still is in the future -it is the eschatological 'new creation' which follows the 4'sabbath rest' and for which Christians wait.In the Epistle, the Jewish sources have been Christianized by meansof editorial comments which hold the traditional materials together.But is it possible to identify with more precision the type of Judaismfrom which Pseudo-Barnabas obtained the materials which he has editedin the Epistle? Certainly it was from a hellenistic Jewish schooltradition, but probably not directly from the Alexandrian school, whichseems to lack the eschatological orientation of Barnabas. Possibly theEssene-like Therapeutae described by Philo, or a similar Jewishcommunity near Alexandria (?), provided the seed-bed for Barnabeanthought. The same emphases on the history of salvation, apocalyptic and'gnostic' interpretation, and formal ethical admonition seem to becommon to Barnabas and the Essenes.
. Acts 13:1-3, 33. Gospel of Barnabas, 94:1. John 1:1-3, 14.
NIV See 1 John 5:11-13. 1 John 5:11-13. Norman Geisler & Abdul Saleeb, Answering (Grand Rapids, MI: Baker, 2002), 303-307. Geisler & Saleeb, Ibid.
John Gilchrist, “Origins and Sources of the Gospel of Barnabas,”. Geisler & Saleeb, Ibid. J. Slomp, “The Gospel Dispute,” ochristiana, 68. Norman L.
Geisler and Paul K. Hoffman, eds., Why I Am a Christian (Grand Rapids, MI: Baker, 2001), 150.
Bruce M. Metzger, The Text Of The New Testament (New York: Oxford University Press, 1992), 86. This early reference might have been to one of the other books named after the apostle Barnabas: the Epistle of Barnabas or the Acts of Barnabas.
Who Was St Barnabas
Scholars question that it refers to the Gospel of Barnabas because there is no other historical document supporting it. Josh McDowell, The New Evidence That Demands a Verdict (Nashville: Thomas Nelson, 1999), 33–68. Metzger, 39. Ibid. Cited in Christian Post, Stoyan Zaimov, “Gospel of Mark Fragments Reportedly Found; Possibly Oldest NT Artifacts” February 17, 2012, Paul Johnson, “A Historian Looks At Jesus,” Speech to Dallas Theological Seminary, 1986. William F. Albright, “Toward A More Conservative View,” Christianity Today, January 18, 1993.
John A. Robinson, quoted in Norman L.
Geisler & Frank Turek, I Don’t Have enough Faith To Be An Atheist (Wheaton, IL: Crossway, 2004), 243. For a detailed analysis see John A. Robinson, Can We Trust The New Testament? (Grand Rapids: Eerdmans, 1977), 36. Luke 1:1-4, NLT. 2 Peter 1:16, NLT.