Answers for a Friend – Epistle of Barnabas
December 29, 2002
Dear Friends,
The author of the Epistle of Barnabas is unknown. The work has been attributed by some to the companion of Paul, but this is highly unlikely. The writer is very sloppy (almost dishonestly so) in his quotations from the Old Testament. Most scholars think it was written between 70 and 132 AD. The primary point of the author was to show that the Old Testament pointed forward to the coming of Jesus Christ.
Like several of the other Apostolic Fathers, the author of the Epistle of Barnabas uses several references that Christadelphians would need to explain such as “evil angel” (9:3), “Lawless One” (15:5), “angels of Satan” (18:1), “the prince of evil” (4:13), “the Black One” (4:9, 20:1) and “the Evil One” (2:10, 19:11, 21:3). The preexistence of Christ is another doctrine found in Barnabas contrary to Christadelphian doctrine. The author states “There is yet this also, my brethren; if the Lord endured to suffer for our souls, though He was Lord of the whole world, unto whom God said from the foundation of the world, Let us make man after our image and likeness, how then did He endure to suffer at the hand of men? (5:5, 6:12)
The author seems to have a good grasp of the relationship between salvation, faith and works. In a well-spoken statement, the author says “But though I would fain write many things, not as a teacher, but as becometh one who loveth you not to fall short of that which we possess, I was anxious to write to you, being your devoted slave.” (Barnabas 4:9) In this he articulates a position one has in Christ now that escapes the understanding of both the legalist on the one hand and the “once saved, always saved” proponent on the other. The writer understands the present position of salvation, but the opportunity to lose it by losing faith (and the hence the commensurate works). The author continues to demonstrate this understanding in the following verse: “Let us flee from all vanity, let us entirely hate the works of the evil way. Do not entering in privily stand apart by yourselves, as if ye were already justified, but assemble yourselves together and consult concerning the common welfare.” The works become the litmus test for judgment because the reflect the faith behind them. Two verses later the author states this by saying “The Lord judgeth the world without respect of persons; each man shall receive according to his deeds. If he be good, his righteousness shall go before him in the way; if he be evil, the recompense of his evil-doing is before him…” (4:12)
Once again we see several statements supporting the requirement for adult baptism. “But let us enquire whether the Lord took care to signify before hand concerning the water and the cross. Now concerning the water it is written in reference to Israel, how that they would not receive the baptism which bringeth remission of sins, but would build for themselves.” (11:1) “Ye perceive how He pointed out the water and the cross at the same time. For this is the meaning; Blessed are they that set their hope on the cross, and go down into the water; for He speaketh of the reward at his proper season; then, saith He, I will repay. But now what saith He? His leaves shall not fall off; He meaneth by this that every word, which shall come forth from you through your mouth in faith and love, shall be for the conversion and hope of many. (11:8) “This He saith, because we go down into the water laden with sins and filth, and rise up from it bearing fruit in the heart, resting our fear and hope on Jesus in the spirit. And whosoever shall eat of these shall live forever; He meaneth this; whosoever, saith He, shall hear these things spoken and shall believe, shall live forever. (11:11) Notice the mention of “going down” which obviously refers to immersion and not sprinkling.
The author also demonstrates conditional salvation through an allegory to the Old Covenant. “Yea verily, but as regards the covenant which He swear to the fathers to give it to the people let us see whether He hath actually given it. He hath given it, but they themselves were not found worthy to receive it by reason of their sins. (14:1) He teaches it again, along with the resurrection of the dead, when he says “It is good therefore to learn the ordinances of the Lord, as many as have been written above, and to walk in them. For he that doeth these things shall be glorified in the kingdom of God; whereas he that chooseth their opposites shall perish together with his works. For this cause is the resurrection, for this the recompense.” (21:1)
One of the most remarkable passages in the epistle is the clear teaching of the Seven Thousand Year Plan of God. The author clearly believed the “day for a year” principle and in the hope of mankind being the Kingdom of God on earth. The following statement could easily replace portions of the Christadelphian Statement of Faith without damaging it at all. “Give heed, children, what this meaneth; He ended in six days. He meaneth this, that in six thousand years the Lord shall bring all things to an end; for the day with Him signifyeth a thousand years; and this He himself beareth me witness, saying; Behold, the day of the Lord shall be as a thousand years. Therefore, children, in six days, that is in six thousand years, everything shall come to an end. And He rested on the seventh day. this He meaneth; when His Son shall come, and shall abolish the time of the Lawless One, and shall judge the ungodly, and shall change the sun and the moon and the stars, then shall he truly rest on the seventh day. (15:4,5)
Another simple concept that the author presents as did several other Apostolic Fathers is the concept of eternal death. Popular Christianity does not have an “eternal death” scenario as it is either eternal life in heaven or eternal life in hell. Either way, death or absence of consciousness is not an option. The author of Barnabas thinks otherwise when he says “But the way of the Black One is crooked and full of a curse. For it is a way of eternal death with punishment wherein are the things that destroy men’s souls.” Notice that men’s “souls” are “destroyed”, not transferred from one existence to the next.
We will conclude this brief consideration with some summary comments next week, Lord willing.
Have a great week!
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