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wonder just how much basic doctrine of the N.T. epistles was really perceived and
witnessed for by those who succeeded the writers of the N.T.
The Epistle of Barnabas.
This is an anonymous epistle, probably Alexandrine, of the early second century,
between 70 and 120A.D., which has been attributed to Barnabas. It is very doubtful if he
can be the companion of the Apostle Paul. Clement of Alexandria believed he was, but
this was possibly an early guess. The internal evidence is strongly against it. The
writer's attitude to the O.T. is incomprehensible if Barnabas the Levite is the author, who
had worked so closely with the Apostle Paul. In its original form the letter possibly
stopped with chapter 17, as one of the Latin manuscripts does. After this, with a crude
transition, it continues with more than fifty commands taken from The Didache, which
we have already considered. In effect, it is an allegorical commentary on the O.T.,
concerning which we shall have more to say later on.
As with the letters of the other Apostolic Fathers, we search it for its attitude to the
basic truths of the Gospel and for any deeper truth. The writer refers often to the
sufferings and death of Christ, but what place do these occupy in his theology? It must
be said straight away, that he has no clear knowledge of justification by faith, apart from
works, as present truth for the believer in Christ. Justification for him is a possible future
experience but nothing more. He writes:
"Do not withdraw by yourselves and live alone, as though you had already become
justified, but gather together and seek out the common advantage . . . . ." (4:10).
Forgiveness of sins was linked by him with water baptism. In other words he believed
in baptismal regeneration:
"But let us inquire whether the Lord took care to foreshadow the water and the cross.
About the water, it is written of Israel how they would not accept the baptism that brings
forgiveness of sins, but would build for themselves" (11:1).
"Observe how He has defined the water and the cross together. For this is what He
means: Blessed are those who have set their hope on the cross and gone down into water
. . . . ." (11:8).
"And there was a river flowing from the right hand and beautiful trees grew out of it,
and whosoever eats of them will live for ever. This means that we go down into the
water full of sins and pollutions, and we come up bringing forth fear in our hearts and
with hope in Jesus in our spirit" (11:11).
Barnabas knows nothing of the death of Christ as an all-sufficient sacrifice for sin.
Like the other Apostolic Fathers he blends works with salvation. He exhorts his readers
to `Win salvation, children of love and peace' (21:9). Previous to this he writes:
"It is well, therefore, after learning the ordinances of the Lord above written (the
commands of The Didache) to live by them. For the man who does so will be glorified in
the kingdom of God; the one that chooses their opposites will perish with his works"
(21:1).
"This then is the way of light, if anyone wishing to make his way to his appointed
place, will be zealous in all his works" (19:1).