In like manner might we dispose of the so-called “Epistle of Barnabas,” for there is no such thing.
In proof of this statement we offer the following testimony: "An epistle has come down to us bearing the name of Barnabas, but clearly not written by him….The writer evidently was unacquainted with the Hebrew Scriptures, and has committed the blunder of supposing that Abraham was familiar with the Greek alphabet some centuries before it existed."
The Encyclopedia Britannica says: "The internal evidence is conclusive against its genuineness."
Mosheim says: "The epistle that has come down to us with the name of Barnabas affixed to it, and which consists of two parts, the one
comprising proofs of the divinity of the Christian religion derived from the books of the Old Testament, the other, a collection of moral precepts, is unquestionably a composition of great antiquity, but we are left in uncertainty as to its author. For as to what is suggested by some, of its having been written by that Barnabas who was the friend and companion of St. Paul, (And Barnabas and Saul returned from Jerusalem... Acts 12:25) the futility of such a notion is easily to be made apparent from the letter itself; several of the opinions and interpretations of Scripture which it contains, having in in them so little of either truth, dignity, or force, as to render it impossible that they could ever have proceeded from the pen of a man divinely instructed."
Yet so little is really known of the one who really wrote this epistle that while these writers suppose him to have been a Jew, and of the first century, the Schaff-Herzog Encyclopedia says: "The opinion today is, that Barnabas was not the author. The epistle was probably written in Alexandria, at the beginning of the second century, and by a Gentile Christian."
Q: What if the epistle is a forgery made by some unknown and irresponsible person?
Q: What if its writer was an ignoramus who indulged in the most absurd fancies?
So long as it gives “valuable testimonies” in favor of the observance of the “Christian Sabbath,” it will undoubtedly be considered worthy of an honored place in “Christian literature.”
---The friends of the Sunday sabbath could not make a more perfect exhibit of the scarcity of argument in its behalf, than by saying that the so-called “Epistle of Barnabas” contains “valuable testimonies” in its favor.
How valuable those testimonies are we shall soon see. And first we shall quote the “valuable testimonies” “in favor of the observance” of Sunday. All that is said on this subject is contained in chapter 15 of the epistle, which we quote entire: "Further, also, it is written concerning the Sabbath in the decalogue which (the Lord) spoke, face to face, to Moses on Mount Sinai, “And sanctify the Sabbath of the Lord with clean hands and a pure heart.” And he says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.” The Sabbath is mentioned at the beginning of the creation (thus): “And God made in six days the works of his hands, and made an end on the seventh day, and rested on it, and sanctified it.” Attend, my children, to the meaning of this expression, “He finished in six days.” This implies that the Lord will finish all things in six thousand years, for a day is with him a thousand years. And he himself testified, saying, “Behold, today will be as a thousand years.” Therefore, my children, in six days, that is, in six thousand years, all things will be finished. “And he rested on the seventh day.” This means: when his Son, coming (again), shall destroy the time of the wicked man, and judge the ungodly, and change the sun, and the moon, and the stars, then shall he truly rest on the seventh day. Moreover, he says, “You shall sanctify it with pure hands and a pure heart.” If, therefore, anyone can now sanctify the day which God has sanctified, except he is pure in heart in all things, we are deceived. Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified ourselves. Further, he says to them, “Your new moons and your Sabbaths I cannot endure.” You perceive how he speaks: Your present Sabbaths are not acceptable to me, but that is which I have made (namely this), when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when he had manifested himself, he ascended into the heavens."
That is the whole of it. It is useless to try to analyze it, because it doesn’t mean anything. The writer misquotes Scripture, and manufacturers it when he doesn’t find any to suit his purpose.
That is the whole of it. It is useless to try to analyze it, because it doesn’t mean anything. The writer misquotes Scripture, and manufacturers it when he doesn’t find any to suit his purpose.
But all of this can be overlooked so long as he mentions the “eighth day,”.
The simple knowledge that the so-called “Epistle of Barnabas” is quoted in behalf of any doctrine or practice, should be sufficient evidence that such doctrine or practice is unworthy of belief. With this we leave the pseudo-Barnabas."
E.J. Waggoner