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BARNABAS, EPISTLE OF

An anonymous Christian writing from 70-135 c.e., with some epistolary features but better understood as a homily. It was included in some NT texts (Sinaiticus), presumably because of Barnabas’ stature as an apostle.

A Syrian-Palestinian provenance is increasingly suggested, based on various allusions (Ep. Barn. 4:10; 9:6) and proto-rabbinic associations (7:6, 8, 10; 8:1), though a majority have located it in Egypt because of exegetical affinities with Alexandria. Asia Minor has also been proposed. Its date follows from the interpretation of 16:1-5; 4:4-5, as well as from whether the author used canonical documents. A majority date it sometime near the Second Revolt (132-135), though the late 90s seems more likely, while a few date it to the 70s.

The book has no specific address. It is addressed to both “sons and daughters” (1:1), the only early Christian work to do so, though this emphasis disappears. The Church’s relationship to Judaism was a controversial issue for the community, probably mixed Jewish- and Gentile-Christian. The author was a Gentile Christian, perhaps previously a Godfearer or proselyte. The author knew Judaism well and perceived it as a threat, feeling compelled to counter its attractions. The traditional attribution to the Barnabas of Acts and Paul cannot be correct.

The work, which makes extensive use of earlier traditions, comprises a homily (2–16) and a “two-ways” document (18–20) — the latter probably sharing a common source with Did. 1–5 — held together by an introduction, transitional passage, and conclusion (1, 17, 21) with some epistolary elements. It is part of a developing Christian exegetical tradition in its dependence upon OT Scripture, mostly the LXX, though it is more than a pastiche of unrelated traditions. The homily-like material in 2–16 is chiastic in structure: sacrifice/temple (1:8–2:10; 16), fasting/sabbath (3:1–4:6a; 15), covenant (4:6b–6:19; 13–14), atonement (7–8; 12), circumcision/baptism (9–10; 11).

A typological-allegorical interpretation of Scripture dominates the epistle, serving a high christology (with no interest in the historical Jesus) and a strong ethical concern, against the background of an imminent eschatology and a strong conviction that Israel’s role in God’s scheme has become passé. Christians have knowledge (gnṓsis) of past, present, and future. Much of Barnabas’ significance lies in the convictions it has embraced (eighth-day observance, baptism, atoning death of Jesus, Lord’s Supper) and those it has firmly rejected (fasting and food laws, sabbath, circumcision, sacrifice, temple). Barnabas warns against being “shipwrecked by proselytism to their law” (3:6), while standing generally within a halakhic tradition (2:6; 5:9); the covenant cannot be “both theirs and ours; it is ours” (4:6). There is little evidence of familiarity with canonical NT texts, but there are similarities with Matthean traditions. Barnabas is part of the development (Matthew, Hebrews, Melito) stressing differentiation from Judaism that led ultimately in an anti-Judaic direction.

Bibliography. L. W. Barnard, “The ‘Epistle of Barnabas’ and Its Contemporary Setting,” ANRW II.27,1 (Berlin, 1993): 159-207; J. C. Paget, The Epistle of Barnabas. WUNT 2/64 (Tübingen, 1993); P. Richardson and M. B. Shukster, “Barnabas, Nerva, and the Yavnean Rabbis,” JTS n.s. 34 (1983): 31-55; S. G. Wilson, Related Strangers: Jews and Christians 70-170 c.e. (Philadelphia, 1995), ch. 4.

Peter Richardson

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BARNABAS, EPISTLE OF

Eerdmans Dictionary of the Bible (2000)