Overview

The Epistle of Barnabas is an early Christian treatise, not a personal letter, that argues for a spiritual and allegorical understanding of the Jewish scriptures. Attributed by tradition to Paul's companion Barnabas, modern scholars consider it pseudonymous. The text's primary goal is to demonstrate that Christians are the true heirs to God's covenant and that the Old Testament, when interpreted correctly, has always pointed towards Jesus Christ and the Christian faith. It is characterized by a strong anti-Judaic polemic and a distinctive method of allegorical interpretation called typology. The first part of the work reinterprets Jewish laws on sacrifice, food, circumcision, and the Sabbath as spiritual metaphors. The second part contains a well-known early Christian ethical catechism called the 'Two Ways'. Its inclusion in the 4th-century Codex Sinaiticus, appended to the New Testament, attests to the high regard in which it was held in some early Christian communities, particularly in Alexandria.

Summary

The Epistle of Barnabas is divided into two distinct sections. The first, and longer, part (chapters 1-17) is a theological argument focused on biblical interpretation. The author contends that the Jewish people misunderstood their own scriptures by interpreting them literally. He systematically reinterprets key elements of the Mosaic Law to reveal their 'true' spiritual meaning. For example, he argues that food laws were not about diet but about avoiding people with certain sinful characteristics. Circumcision was not a physical act but a spiritual one of the heart. The Sabbath pointed not to a day of rest but to the final millennial kingdom. Throughout this section, the author uses extensive quotations from the Septuagint (the Greek Old Testament) to support his Christ-centered readings. The second part (chapters 18-21) is a practical moral exhortation known as the 'Two Ways' teaching, a document also found in a similar form in the Didache. It presents a stark contrast between the Way of Light, characterized by virtues like love, humility, and obedience to God's commands, and the Way of Darkness, which is the path of sin, vice, and eternal death. The epistle concludes by urging readers to follow the Way of Light to attain salvation.

Historical Context

Written in the late first or early second century, the Epistle of Barnabas reflects a critical moment of identity formation for the early church. Following the destruction of the Jerusalem Temple in 70 CE, both Judaism and Christianity were forced to redefine themselves. This period saw increasing separation and polemic between the two groups. The author of Barnabas is writing to a gentile Christian community, seeking to solidify their identity as distinct from, and superior to, Judaism. He argues that the Christian church is the 'new Israel' and the rightful inheritor of the divine promises. His work is a prime example of supersessionism, or replacement theology, the belief that the Christian covenant with God replaces the one made with the Jews. The epistle's intense focus on allegorical interpretation, particularly popular in centers like Alexandria, Egypt, provided a method for Christians to claim the Jewish scriptures as their own while rejecting Jewish praxis and authority. The text is a witness to the theological struggles and rhetorical strategies employed as Christianity emerged from its Jewish matrix.

Why It Was Excluded from the Canon

Despite its inclusion in the important Codex Sinaiticus and its use by prominent Church Fathers like Clement of Alexandria, the Epistle of Barnabas was ultimately excluded from the New Testament canon. Several factors contributed to this decision. First, its authorship was highly disputed. While traditionally ascribed to the apostle Barnabas, this was questioned even in antiquity. Eusebius, a 4th-century church historian, classified it among the 'spurious' (notha) writings, meaning it was respected but not considered divinely inspired or of apostolic origin. Second, its method of interpretation, while not unique, was seen by many as extreme and fanciful. The author's use of gematria (assigning numerical values to letters) and his sometimes far-fetched allegories were viewed as going beyond acceptable exegetical practice. Third, its intensely anti-Judaic rhetoric, while common in its time, may have become problematic as the church sought a more established and universal theological posture. Ultimately, the epistle lacked the widespread, early, and consistent acceptance across different Christian communities that was a key criterion for canonicity.

Key Themes

Key Passages

Reading Tips

When reading the Epistle of Barnabas, it is crucial to remember its historical setting of intense Jewish-Christian rivalry. Do not expect a modern, ecumenical perspective. Focus on understanding the author's rhetorical goals: how does he use Old Testament scripture to construct a uniquely Christian identity? Pay close attention to the allegorical method; while it may seem strange today, it was a common and respected form of exegesis in the ancient world. The first section (1-17) is dense with theological argument, while the 'Two Ways' section (18-21) is more straightforward moral instruction. Comparing the 'Two Ways' in Barnabas with its parallel in the Didache can be an insightful exercise for understanding early Christian ethics.

Influence & Legacy

The Epistle of Barnabas was highly influential in the second and third centuries, especially in the intellectual climate of Alexandria. Clement of Alexandria cited it frequently and regarded it as a work of the apostle Barnabas. Origen also held it in high esteem. Its inclusion at the end of the New Testament in the 4th-century Codex Sinaiticus demonstrates its near-canonical status in some quarters. However, as the church standardized its canon, the epistle's controversial authorship and extreme allegories led to its exclusion. While its direct influence waned, its underlying supersessionist theology became a dominant and often problematic feature of Christian thought for much of history. The 'Two Ways' tradition, which it shares with the Didache, remained a foundational model for Christian moral teaching and catechesis for centuries. Today, it is valued by scholars as a vital window into the theological diversity and Jewish-Christian debates of the post-apostolic era.

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