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Prolegomena VII (title band not read): De epistola S. Barnabae apostolo tributa; Doctrina auctoris hujus epistolae

Editors' preface

VII.

(P. Gottfridus LUMPER, Historia... de vita, scriptis et doctrina SS. Patrum. Augustae Vindelic., 1783, in-8°, t. I, p. 149.)

(P. Gottfried Lumper, History... of the life, writings and doctrine of the Holy Fathers. Augsburg, 1783, in octavo, vol. I, p. 149.)

CAPUT PRIMUM.

Chapter I.

DE EPISTOLA S. BARNABAE APOSTOLO TRIBUTA.

Concerning the Epistle attributed to St Barnabas the Apostle.

(In hoc capite, post allata veterum recentiorumque pro hujus Epistolae authentia vel contra ejus genuinitatem argumenta, quae jom satis superque exposita sunt, auctor sic concludit : « Mea opinione, in re hac adeo incerta nihil certius est quam auctorem Epistolae hujus omnino incertum esse. »)

(In this chapter, after adducing the arguments of ancients and moderns for the authenticity of this Epistle or against its genuineness, which have already been set forth enough and more than enough, the author concludes thus: "In my opinion, in this matter so uncertain, nothing is more certain than that the author of this Epistle is altogether uncertain.")

CAPUT II.

Chapter II.

DOCTRINA AUCTORIS HUJUS EPISTOLAE.

The doctrine of the author of this Epistle.

ART. I. — Observationes dogmaticae.

Article I. — Dogmatic observations.

§ I. De sacra Scriptura. — Evangelia sanctorum Matthaei atque Lucae apostolicae originis esse, neque primum post apostolorum obitum a Christianis varias in sectas abeuntibus (quemadmodum Freretus hariolatur atque fingit) conficta, ut Christo, ac

§ I. Concerning Sacred Scripture. — That the Gospels of Saints Matthew and Luke are of apostolic origin, and were not first fabricated after the death of the apostles by Christians departing into various sects (as Fréret divines and feigns), in order that for Christ and

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«Quia non venit vocare justos, sed peccatores ad poenitentiam.» Ὅτι οὐκ ἦλθε καλέσαι δικαίους, ἀλλ' ἁμαρτωλοὺς εἰς μετάνοιαν. Barnab. cap. 5, collat. cum Matth. XX, 16. Idem, cap. 6: «Attendamus ergo, ne forte, sicut scriptum est, multi vocati, pauci electi inveniamur.» Collat. cum Matth. c. xxii, v. 14.

"For He came not to call the righteous, but sinners to repentance." [Greek as in the Latin.] Barnabas, ch. 5, compared with Matthew 20:16 [as printed]. The same, ch. 6: "Let us take heed, then, lest perhaps, as it is written, we be found many called, few chosen." Compare Matthew 22:14.

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«Omni petenti te tribue.» Barnab., cap. 19: Παντὶ αἰτοῦντί σε δίδου. Collat. cum Luc. cap. vi, v. 30, et Matth. cap. v, v. 42.

"Give to everyone who asks of you." Barnabas, ch. 19: [Greek: "To everyone who asks you, give."] Compare Luke 6:30 and Matthew 5:42.

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marginal letters: A ad novam parandam; B CAPUT PRIMUM.; C (2) «Quia non venit; D becca; et de quibusnam
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institutae ab eo religioni famam quamdam existimationemque conciliarent, invicte hac ex Epistola comprobatur : profert enim ex utroque Evangelio et Matthaei et Lucae aliqua loca. Epistolam etiam D. Pauli ad Romanos secundaeque ad Timotheum, atque etiam primae Petri sententias ac phrases est imitatus pseudo-Barnabas. Forsitan etiam ex Apocalypsi protulit ea, quae habet capite 21, dum ait : Prope siquidem est dies, in qua omnia cum malo peribunt. Prope est Dominus, et merces ejus. Videtur insuper pseudo-Barnabas semel usurpasse sententiam Ecclesiastici, dum nimirum adhortatur hominem Christianum ad colendam castitatem, ita scribens : Quantum potes, et supra quam potes, coles castitatem. Plura non afferri

the religion instituted by Him they might win some reputation and esteem, is invincibly proved from this Epistle: for he brings forward some passages from both Gospels, both of Matthew and of Luke. Pseudo-Barnabas has also imitated the Epistle of St Paul to the Romans and the second to Timothy, and even the sentences and phrases of the first of Peter. Perhaps he also brought forward from the Apocalypse what he has in chapter 21, when he says: For near is the day in which all things shall perish together with the evil one. Near is the Lord, and His reward. Moreover, pseudo-Barnabas seems once to have used a sentence of Ecclesiasticus, namely when he exhorts the Christian man to practise chastity, writing thus: As much as you can, and beyond what you can, you shall practise chastity. That more passages are not adduced

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«Sed videamus utrum hic populus haeres sit, an vero primus; et utrum testamentum ad nos, an ad illos pertineat. Audite nunc quid Scriptura dicat de populo: Orabat Isaacus Rebeccae uxoris suae causa, quod esset sterilis: et illa concepit. Postea vero Rebecca egressa est ad interrogandum Dominum, et dixit Dominus ad illam: Duae gentes in utero tuo sunt, ac duo populi in ventre tuo: atque unus populus alterum superabit; et major serviet minori. Debetis intelligere, quis sit Isaacus, quae Rebecca; et de quibusnam declaraverit, quod hic vel ille populus major futurus sit.» Ἀλλ' ἴδωμεν, εἰ οὗτος ὁ λαὸς κληρονόμος, ἢ ὁ πρῶτος, καὶ εἰ ἡ διαθήκη εἰς ἡμᾶς ἢ εἰς ἐκείνους. Ἀκούσατε νῦν περὶ τοῦ λαοῦ, τί λέγει ἡ Γραφή. Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν, καὶ συνέλαβεν. Εἶτα καὶ ἐξῆλθε Ῥεβέκκα πυθέσθαι παρὰ Κυρίου, καὶ εἶπε Κύριος πρὸς αὐτήν· Δύο ἔθνη ἐν τῇ γαστρί σου, καὶ δύο λαοὶ ἐν τῇ κοιλίᾳ σου, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Αἰσθάνεσθαι ὀφείλετε, τίς ὁ Ἰσαάκ, τίς ἡ Ῥεβέκκα καὶ ἐπὶ τίνων δέδειχεν, ὅτι μείζων ὁ λαὸς οὗτος, ἢ ἐκεῖνος. Barnab., cap. 13, coll. Rom. IX, 10-12, et Gen. XXV, 23. — Idem, 12: Ὅτι ἐν αὐτῷ τὰ πάντα, καὶ εἰς αὐτόν. Coll. Rom. XI, 36.

"But let us see whether this people is the heir, or the first, and whether the covenant belongs to us or to them. Hear now what the Scripture says about the people: Isaac prayed for Rebecca his wife, because she was barren; and she conceived. Afterwards Rebecca went out to inquire of the Lord, and the Lord said to her: Two nations are in your womb, and two peoples in your belly; and one people shall overcome the other, and the elder shall serve the younger. You ought to understand who Isaac is, and who Rebecca, and of which peoples he declared that this or that people would be the greater." [Greek as in the Latin.] Barnabas, ch. 13; compare Romans 9:10-12 and Genesis 25:23. — The same, [ch.] 12: [Greek:] "For in him are all things, and unto him." Compare Romans 11:36.

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Idem c. 5: «Ille autem, ut vacuam faceret mortem, et de mortuis resurrectionem ostenderet, quia in carne oportebat eum apparere, ut promissum parentibus redderet.» Collat. II Tim. I, 10 et Rom. XV, 10.

The same, ch. 5: "But he, that he might make death void and show forth the resurrection from the dead, because it behoved him to appear in the flesh, that he might render the promise to the fathers." Compare 2 Timothy 1:10 and Romans 15:10.

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«Quatenus est in nobis, meditemur timorem Dei, et ejus praecepta servare contendamus, ut in illius justificationibus laetemur.» Ἐφ' ὅσον ἐστὶν ἐφ' ἡμῖν, μελετῶμεν τὸν φόβον τοῦ Θεοῦ, καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν. Barnab. Ep., cap. 4, collatum cum prima D. Petri Epistola cap. i, v. 17. — Idem Barnabas: «Dominus non accepta persona judicat mundum. Unusquisque secundum quae fecit, accipiet.» Idem, c. 4, collat. I Petri i, 17, et I Cor. III, 8.

"So far as it lies in us, let us meditate on the fear of God, and strive to keep his commandments, that we may rejoice in his ordinances." [Greek as in the Latin.] Epistle of Barnabas, ch. 4, compared with the First Epistle of St Peter, ch. 1, v. 17. — The same Barnabas: "The Lord judges the world without respect of persons. Each shall receive according to what he has done." The same, ch. 4; compare 1 Peter 1:17 and 1 Corinthians 3:8.

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Ἐγγὺς γὰρ ἡ ἡμέρα, ἐν ᾗ συναπολεῖται πάντα τῷ πονηρῷ. Ἐγγὺς ὁ Κύριος, καὶ ὁ μισθὸς αὐτοῦ. Barnabas in Epist. c. 21, collatum cum Apocalypsi, cap. xxii, v. 12.

"For the day is near on which all things shall perish together with the evil one. The Lord is near, and his reward." Barnabas in the Epistle, ch. 21, compared with the Apocalypse, ch. 22, v. 12.

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Ὅσον δύνασαι, ὑπὲρ τὴν ψυχήν σου ἁγνεύσεις. «Quantum potes, et pro anima tua coles castitatem.» Cujus loco legendum esse censet Cotelerius ὑπὲρ τῆς ψυχῆς σου ἀγωνεύσεις (sic), hoc est, pro tua anima decertabis: quo respiciatur sententia Ecclesiastici cap. iv, v. 33. Pro justitia agoniza pro anima tua, et usque ad mortem certa pro justitia, et Deus expugnabit pro te inimicos tuos».

[Greek:] "As far as you can, you will be chaste beyond your own soul." "As far as you can, you will also cultivate chastity for your soul." In its place Cotelier thinks one should read [Greek:] "you will contend for your soul" (sic), that is, "you will fight for your soul": so that it would look to the saying of Ecclesiasticus ch. 4, v. 33: Strive for justice for your soul, and even unto death fight for justice, and God will overthrow your enemies for you.

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running head: PROLEGOMENA.
marginal letters: A editorum qui nobis; B institutae ab eo religioni; C ὁ λαὸς οὗτος,; D (7) Ἐγγὺς γὰρ ἡμέρα,
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ab auctore Epistolae, quae D. Barnabae apostolo vulgo tribuitur, non est, quod mireris, in tam brevi epistola.

by the author of the Epistle which is commonly attributed to St Barnabas the Apostle is nothing for you to wonder at in so brief an epistle.

Caeterum quamvis auctor hujus Epistolae, judicibus Vossio atque Hodio, ex Graeca septuagintavirali versione S. Scripturae loca describere consueverit, plerumque tamen Hebraicam veritatem secutus fuit. Cujus quidem rei quaedam exempla in medium proferre juvat. Ex LXX Interpretum versione Isaiae c. XXVIII, v. 16, haec recitat auctor : Ecce immitto in fundamenta Sionis lapidem pretiosum, electum, angularem, honorabilem : Ἰδοὺ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ , ἐκλεκτὸν, ἀκρογωνιαῖον, ἔντιμον. Verba tamen proxime subsequentia ex Hebraeo fonte repetit : Καὶ ὃς ἐλπίσει ἐπ' αὐτὸν ζήσεται εἰς τὸν αἰῶνα. Et qui sperarit in illo, vivet in aeternum, ubi LXX : Καὶ ὁ πιστεύων μὴ καταισχυνθῇ : Et credens non confundetur. — Alibi autem ex Genes. II, 2, haec habet: Καὶ συνετέλεσεν (ὁ Θεὸς) ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ, κ. τ. λ. Et consummavit (Deus) in die septima, etc.: at LXX : ἐν ἡμέρᾳ τῇ ἕκτῃ, in die sexta. Hinc S. Hieronymus in Traditionibus Hebraicis : Pro sexta die, in Hebraeo diem septimam habet. Quem in locum plura observavit eruditus Grabius digna sane, quae apud ipsum legantur. Alia vero ejusmodi exempla ex Epistola repetenda.

Moreover, although the author of this Epistle, in the judgement of Vossius and Hody, was accustomed to copy passages of Sacred Scripture from the Greek Septuagint version, nevertheless for the most part he followed the Hebrew truth. Of which fact indeed it is helpful to bring forward certain examples. From the version of the Seventy Interpreters of Isaiah, ch. 28, v. 16, the author quotes these words: Behold, I lay in the foundations of Sion a precious, chosen, corner, honourable stone: Behold, I lay for the foundations of Sion a costly, chosen, corner, honourable stone. The words immediately following, however, he draws from the Hebrew fountain: And he who shall hope in Him shall live for ever: And he who shall hope in him shall live for ever; whereas the Seventy have: And he who believes shall not be put to shame: And believing he shall not be confounded. — Elsewhere, moreover, from Gen. 2:2, he has these words: And He (God) finished on the seventh day, etc.: And He (God) finished on the seventh day, etc.; whereas the Seventy have: on the sixth day, on the sixth day. Hence St Jerome in his Hebrew Traditions says: Instead of the sixth day, in the Hebrew it has the seventh day. On which passage the learned Grabe has made further observations well worthy to be read in his own work. Other examples of this kind, however, are to be sought from the Epistle.

§ II. De Filii Dei praeexistentia, consubstantialitate, etc. — Filium a Deo Patre genitum fuisse ante jacta mundi fundamenta, perque ipsum condita fuisse haec universa auctor Epistolae, quae Barnabae inscribitur, non longe ab initio Epistolae, juxta veterem translationem Latinam (nam Graeca ibi desiderantur) profitetur de Servatore nostro sic loquens : « Et ad hoc Dominus sustinuit pati pro anima nostra, cum sit orbis terrarum Dominus ; cui dixit Deus ante constitutionem saeculi : Faciamus hominem ad imaginem et similitudinem nostram. » Et paulo post, solem dicit « opus manuum Filii Dei. » Locus illustris est in eodem capite : « Tunc ostendit se esse Filium Dei. Nisi enim venisset in carne, quomodo homines ipsum

§ II. Concerning the pre-existence, consubstantiality, etc., of the Son of God. — That the Son was begotten by God the Father before the foundations of the world were laid, and that through Him this universe was created, the author of the Epistle which is entitled Barnabas's, not far from the beginning of the Epistle, according to the old Latin translation (for the Greek is wanting there), professes concerning our Saviour, speaking thus: "And for this the Lord endured to suffer for our soul, though He is the Lord of the whole world, to Whom God said before the foundation of the world: Let Us make man according to Our image and likeness." And a little after, he calls the sun "the work of the hands of the Son of God." There is an illustrious passage in the same chapter: "Then He showed Himself to be the Son of God. For unless He had come in the flesh, how could men

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Joan. Vossius De translat. LXX intt., cap. 21, pag. 69. Humfredus Hodius, De Bibl. textu orig., lib. iii, cap. 3, pag. 277.

Joannes Vossius, On the Translation of the Seventy Interpreters, ch. 21, p. 69. Humphrey Hody, On the Original Texts of the Bible, book 3, ch. 3, p. 277.

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Barnab. Epist., cap. 6.

Epistle of Barnabas, ch. 6.

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Ibid., cap. 15.

Ibid., ch. 15.

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Grabius, Epist. ad Millium De lib. Jud. genuin. LXX interpretum versionis, pag. 67.

Grabe, Letter to Mill On the Book of Judges in the Genuine Version of the Seventy Interpreters, p. 67.

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Epistol. Barnab., capite 5. Luce meridiana clarius patet ex laudatis verbis auctoris fides quoad divinitatem Verbi; frustraque conatus est Lucas Mellierius seu potius Samuel Crellius vim argumenti eludere: veteres siquidem omnes fere in eodem sensu intellexerunt illa Geneseos verba, iisque usi fuerunt ad comprobandum hoc dogma. Caeterum Crellium egregie ac strenue refutavit Grabius.

Epistle of Barnabas, chapter 5. From the author's words quoted, his faith regarding the divinity of the Word is plainer than the midday light; and in vain did Lucas Mellierius, or rather Samuel Crell, try to evade the force of the argument: for almost all the ancients understood those words of Genesis in the same sense, and used them to prove this dogma. Crell, moreover, was excellently and vigorously refuted by Grabe.

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Τότε ἐφανέρωσεν ἑαυτὸν Υἱὸν Θεοῦ εἶναι. Εἰ γὰρ μὴ ἦλθεν ἐν σαρκί, πῶς ἂν ἐσώθημεν ἄνθρωποι, βλέποντες αὐτόν; ὅτι τὸν μέλλοντα μὴ εἶναι ἥλιον, ἔργον χειρῶν αὐτοῦ ὑπάρχοντα, βλέποντες, οὐκ ἰσχύουσιν εἰς ἀκτῖνας αὐτοῦ ἀντοφθαλμῆσαι. Epist. Barn., cap. 5. Fierine potest, ut quis validiora afferat verba, pro divinitate atque praeexistentia Filii Dei, Jesu Christi? et simul nobilem hanc ac sublimem Salvatoris ideam, cum notione humanae nostrae naturae uniat? Caeterum opinor auctorem hunc respexisse hic ad aliquem Scripturae locum, ubi Spiritus sanctus nos docet, in terris neminem videre posse Deum, quin post hanc visionem illico moriatur. Hoc posito, ex adductis hujus scriptoris verbis ita comprobata remanet orthodoxa ejus circa hoc dogma fides, ut de illa dubitare amplius nemini liceat.

[Greek:] "Then he showed himself to be the Son of God. For if he had not come in the flesh, how could we men have been saved by seeing him? Since, looking upon the sun that is destined to cease to be, the work of his hands, they are not able to gaze straight into its rays." Epistle of Barnabas, ch. 5. Could anyone bring stronger words for the divinity and pre-existence of the Son of God, Jesus Christ? and at the same time join this noble and sublime idea of the Saviour with the notion of our human nature? I think, moreover, that the author here had in view some passage of Scripture where the Holy Spirit teaches us that no one on earth can see God without dying at once after the vision. This granted, from the words of this writer adduced, his orthodox faith on this dogma remains so proven that no one may any longer doubt it.

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running head: S. BARNABAS APOSTOLUS.
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videntes salvi esse possent, cum videntes solem, qui aliquando esse desierit, et opus est manuum ejus, non possint radios ejus diutius intueri? » Denique capite 12, haec de Servatore nostro habet : Ἔχεις καὶ ἐν τούτῳ τὴν δόξαν τοῦ Ἰησοῦ, ὅτι ἐν αὐτῷ πάντα, καὶ εἰς αὐτόν. « Habet etiam in hoc gloriam Jesu : quod in ipso sint omnia, et in ipsum. » Pro explicatione hujus textus de creatione ac conservatione omnium rerum per et in ipsum multum valent parallela prorsus S. Pauli verba ad Colossenses : Ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, κ. τ. λ.; et mox : Τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, ac versu 17 : Τὰ πάντα ἐν αὐτῷ συνέστηκε.

seeing Him be saved, since when they look upon the sun, which will one day cease to be and is the work of His hands, they cannot gaze longer upon its rays?" Finally, in chapter 12, he has these words concerning our Saviour: You have in this also the glory of Jesus, that in Him are all things, and unto Him. "It has in this also the glory of Jesus: that in Him are all things, and unto Him." For the explanation of this text concerning the creation and preservation of all things through and in Him, the altogether parallel words of St Paul to the Colossians are of great weight: For in Him were created all things, those in the heavens and those upon the earth, the visible and the invisible, etc.; and presently: All things have been created through Him and unto Him; and in verse 17: All things hold together in Him.

Veram Filii divinitatem non minus egregie declarat hic auctor sua in Epistola. Nam ibi Filium Dei appellat « orbis terrarum Dominum, » idque antecedenter (ut loquuntur scholae) ad oeconomiam illam, quam nostrae salutis causa suscipere dignatus est.

This author declares the true divinity of the Son no less excellently in his Epistle. For there he calls the Son of God "the Lord of the whole world," and that antecedently (as the schools speak) to that dispensation which He deigned to undertake for the sake of our salvation.

Ait etiam gloriam Jesu tantam esse, ut per ipsum et propter ipsum sint omnia ; hoc est, ab ipso ut causa efficiente, omnia fiant, et ad ipsum, tanquam finem omnia referantur : quae certe de creatura sine blasphemia dici non possunt. Quibus addas illustrem locum in ejusdem Epistola ubi docet Dominum, qui omnia praesciverit, ideo dixisse se populo suo cor lapideum ablaturum, ipsique cor novum et carneum inditurum, ὅτι ἔμελλεν ἐν σαρκὶ φανεροῦσθαι, καὶ ἐν ἡμῖν κατοικεῖν. Ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ Κυρίῳ, τὸ κατοικητήριον ἡμῶν τῆς καρδίας. Id est, « quoniam ipse in carne appariturus esset, et in nobis habitaturus. Templum enim sanctum est Domino, fratres mei, cordis nostri domicilium. » Ubi de Domino, qui in carne sive natura humana se manifestavit, hoc est de Filio Dei, diserte loquitur, eumque « Dominum in cordibus sanctorum, » tanquam in « templis Deo consecratis, habitare docet. » Quae verba tam clare exprimunt divinam Filii majestatem atque omnipraesentiam, ut nostra explicatione non indigeant. Notatu quoque digna sunt verba Barnabae

He says also that the glory of Jesus is so great that through Him and for Him are all things; that is, by Him as efficient cause all things are made, and to Him as end all things are referred: which things certainly cannot be said of a creature without blasphemy. To which you may add an illustrious passage in the Epistle of the same author, where he teaches that the Lord, Who foreknew all things, therefore said that He would take away the stony heart from His people and put into them a new and fleshly heart, because He was about to be manifested in the flesh and to dwell in us. For a holy temple unto the Lord, my brethren, is the habitation of our heart. That is, "because He Himself was about to appear in the flesh, and to dwell in us. For a holy temple unto the Lord, my brethren, is the dwelling-place of our heart." Where he speaks expressly of the Lord Who manifested Himself in the flesh or human nature, that is, of the Son of God, and teaches that He, "the Lord, dwells in the hearts of the saints," as in "temples consecrated to God." Which words express the divine majesty and omnipresence of the Son so clearly that they do not need our explanation. Worthy of note also are the words of Barnabas

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Epist. ad Coloss., cap. i, vers. 16, 17.

Epistle to the Colossians, ch. 1, vv. 16, 17.

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Cap. 12.

Ch. 12.

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Cap. 5 Epist. S. Barnab.

Ch. 5 of the Epistle of St Barnabas.

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capite 12 : « Ecce iterum Jesus non filius Navae (Graece melius, υἱὸς ἀνθρώπου), sed Filius Dei, antequam in carne manifestaretur ; » pergit vero Barnabas, loc cit. « Quoniam ergo dicturi erant Christum esse filium Davidis, reformidans et intelligens errorem sceleratorum, iterum dicit David : « Dixit Dominus Domino meo, » etc. Quo Davidis dicto jam ipse Salvator divinitatem personae suae Judaeis insinuaverat, Matthaei XXII, 41. Jesum Christum verum Deum esse et Filium Dei, alio argumento praeterea demonstrat, dum ait : Quando autem apostolos suos, qui praedicaturi erant illius Evangelium, elegit, homines omni peccato iniquiores, ut ostenderet quod non venit vocare justos, sed peccatores ad poenitentiam, tunc palam fecit se esse Filium Dei :

in chapter 12: "Behold again Jesus, not the son of Nave (better in the Greek, the son of man), but the Son of God, before He was manifested in the flesh;" and Barnabas continues in the place cited: "Since therefore they were going to say that Christ is the son of David, dreading and understanding the error of the wicked, David says again: 'The Lord said to my Lord,'" etc. By which saying of David the Saviour Himself had already intimated the divinity of His person to the Jews, Matt. 22:41. That Jesus Christ is true God and the Son of God he demonstrates furthermore by another argument, when he says: But when He chose His own apostles, who were to preach His Gospel, men more iniquitous than every sin, to show that He came not to call the righteous, but sinners to repentance, then He openly showed Himself to be the Son of God.

Alia etiam in loco sequentia scribit : « Quid iterum dicit Moyses Jesu filio Navae (Josuae) cum illi prophetiae gratia praedito, id nominis imponeret, ideo solum, ut omnis populus intelligeret, Patrem de Filio suo Jesu cuncta manifestasse filio Navae? imposito igitur eo nomine quando misit eum in exploratorem terrae, dixit : Accipe librum in manus tuas, et scribe quae dicit Dominus, quoniam in novissimis diebus Filius Dei Jesus exscindet a radicibus omnem domum Amaleci.

In another place also he writes the following: "What again does Moses say to Jesus the son of Nave (Joshua) when he gave that name to him who was endowed with the grace of prophecy, for this purpose alone, that all the people might understand that the Father manifested all things concerning His Son Jesus to the son of Nave? Having therefore given him that name, when he sent him to spy out the land, he said: Take a book into your hands, and write what the Lord says, that in the last days the Son of God, Jesus, will cut off by the roots the whole house of Amalek."

Editors' notes and page, col. 709

Footnotes

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Graece, ἐν σαρκὶ φανερωθείς, quae cum plane consona sint Pauli verbis I Tim. III, 16, Θεὸς ἐφανερώθη ἐν σαρκί, ad haec Barnabam respexisse, vero haud est absimile.

In Greek, "manifested in the flesh"; since these agree completely with Paul's words in 1 Timothy 3:16, "God was manifested in the flesh", it is not unlikely that Barnabas had them in view.

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Epist. Barnabae capite 5.

Epistle of Barnabas, chapter 5.

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Offendit hic locus plurimos criticos, isque reprehensione maxima dignus ab iis censetur. Quis enim credat, inquiunt, apostolos hominum iniquissimos et super omne peccatum peccatores a viro apostolico fuisse vocatos? Simplices quidem, rudes, imperitos, atque homines interdum malos fuisse illos, in sacris Litteris legimus; at peccatores omnium maximos eos exstitisse non legimus. Annon haec opinio in ipsius Salvatoris nostri detrimentum ac contumeliam redundat? Si enim Christus Jesus hujusmodi viros ad praedicandum suum Evangelium mittere voluisset, haec electio scandalum praebuisset Hebraeis praeoccupatis jam et incitatis contra Salvatorem, eisque occasionem dedisset, detrahendi de ejus fama ac doctrina, proinde et improvide in tali electione egisset, quod cogitare de summa sapientia blasphemum est. Verum his ratiunculis ex virorum aliorum doctissimorum sententia primum reponimus, nihil in Scripturis occurrere, quod huic Barnabae dicto repugnet. Deinde vero quid obstat, quin ejus verba sic accipiantur, ut nihil aliud sonent, quam apostolos, antequam vocarentur, plura et gravia quidem peccasse? Id sane de Matthaeo publicano constat: id quoque de apostolo Paulo; qui, ut ipsemet de se scribit I Tim. cap. i, vers. 13 et 15, primus blasphemus fuit, et persecutor, et contumeliosus, quique seipsum appellat peccatorem primum, sic inquiens: Christus Jesus venit in mundum salvare peccatores, quorum ego primus sum. Quo forte in primis respexit auctor, dum apostolos, priusquam eligerentur, homines vocat omni peccato iniquiores: neque enim quidquam nos cogit, ut de omnibus et singulis apostolis id ab eo dictum intelligamus. Quid quod duos luculentissimos hujus ab auctore nostro prolatae sententiae patronos, Origenem et Hieronymum in promptu habemus. Ille scilicet contra Celsum lib. i, § 63, disputans, auctoris nostri dictum forte arripientem, quo infames homines fuisse apostolos, publicanos et nautas nequissimos diceret, haec habet: «Quid ergo absurdi est, si Jesus ostendere volens humano generi quam efficacia sint, quae morbis animarum adhibet remedia, infames et nequissimos elegerit, illosque eo provexerit, ut purissimae vitae exemplum essent iis qui eorum ministerio ad Evangelium Christi adducerentur.» Vide Origenem, virum illum longe doctissimum, in quo tanta vis ingenii, tam profundi, tam acris, tam elegantis, teste Vincentio Lirinensi in Commonit., cap. 17, ut omnes pene multum longeque superaret, Origenem nihil absonum huic sententiae inesse, nihil Barnaba (quem auctorem illius arbitrabatur) indignum censuisse. Neque aliter S. Hieronymus, qui Pelagianis objicit eamdem hujus auctoris sententiam libro iii contra Pelag. 5, 2, licet memoriae lapsu illam Ignatio martyri tribuit; tantumque abest, ut eam vel leviter notet, ut maxime etiam ipsam ex Psalmista, psalm. xv, v. 4, confirmans, sic tandem graviter concludat: «Quibus testimoniis si non uteris ad auctoritatem, utere saltem ad antiquitatem, quid omnes viri ecclesiastici senserint.» Porro utriusque testimonio vim addere videtur S. Joannes Chrysostomus; cujus verba licet de solo apostolo Paulo efferantur, mire tamen ad mentem auctoris nostri quadrare, nemo, ut opinor, ierit inficias. Sic igitur ille hom. 4 in Epist. ad Tim. V, 2, opp. t. IX, pag. 569: «Si quis ergo dixerit velle regem omnibus veniam dare, non tam facile credent, donec viderint omnium improbissimum veniam consecutum: nulla enim postea dubitatio supererit. Hoc et Paulus dicit, quod nempe volens Deus homines certiores facere, quod omnia illis condonet, eum qui plusquam omnes peccato obnoxius erat, delegit.»

This passage has offended very many critics, and they judge it deserving of the gravest censure. For who would believe, they say, that the apostles, the most wicked of men and sinners beyond every sin, were called so by an apostolic man? We read in the sacred Scriptures that they were simple, rough, unskilled, and at times bad men; but we do not read that they were the greatest sinners of all. Does not this opinion redound to the injury and insult of our Saviour himself? For if Christ Jesus had chosen to send such men to preach his Gospel, this choice would have given scandal to the Hebrews, already prejudiced and stirred up against the Saviour, and would have given them occasion to detract from his good name and teaching; and so he would have acted improvidently in such a choice, which it is blasphemous to think of supreme Wisdom. To these petty arguments we reply first, following the opinion of other most learned men, that nothing occurs in the Scriptures that contradicts this saying of Barnabas. Next, what prevents his words from being taken to mean nothing other than that the apostles, before they were called, had sinned much and gravely? This is certainly established of Matthew the publican, and also of the apostle Paul, who, as he writes of himself in 1 Timothy ch. 1, vv. 13 and 15, was first a blasphemer, a persecutor and insolent, and who calls himself the first of sinners, saying: Christ Jesus came into the world to save sinners, of whom I am the first. Perhaps the author had this chiefly in view when he calls the apostles, before they were chosen, men more wicked than every sin; for nothing compels us to understand it as said by him of each and every apostle. What is more, we have to hand two most illustrious patrons of this opinion put forward by our author, Origen and Jerome. The former, arguing against Celsus, book 1, § 63, who had perhaps seized on our author's saying to claim that the apostles were infamous men, publicans and the most worthless sailors, says this: "What absurdity is there, then, if Jesus, wishing to show the human race how effective are the remedies he applies to the diseases of souls, chose infamous and most worthless men, and raised them so far that they became an example of the purest life to those who were brought to the Gospel of Christ through their ministry?" See how Origen, that by far most learned man, in whom was such power of genius, so deep, so keen, so elegant, as Vincent of Lérins testifies in the Commonitorium, ch. 17, that he far and away surpassed almost all, judged that there was nothing discordant in this opinion, nothing unworthy of Barnabas (whom he took to be its author). Nor did St Jerome think otherwise, who sets this same opinion of this author against the Pelagians in book 3 Against the Pelagians, 5, 2, though by a lapse of memory he attributes it to Ignatius the martyr; and he is so far from censuring it even slightly that, confirming it most strongly from the Psalmist, Ps. 15, v. 4, he at last gravely concludes: "If you do not use these testimonies for authority, use them at least for antiquity, to learn what all churchmen have thought." Further, St John Chrysostom seems to add force to the testimony of both; though his words are uttered of the apostle Paul alone, no one, I think, will deny that they fit our author's meaning wonderfully. So he says, in Homily 4 on the Epistle to Timothy, 5, 2, Works vol. 9, p. 569: "If, then, someone says that the king wishes to grant pardon to all, they will not readily believe it until they see the most wicked of all pardoned: for afterwards no doubt will remain. This Paul too says: that God, wishing to assure men that he forgives them everything, chose him who was more liable to sin than all."

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Epist. Barnab. cap. 12.

Epistle of Barnabas, ch. 12.

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Porro Jesum Christum non solum verum Deum esse, sed et verum hominem fuisse aperte profitetur hic auctor, dum dicit Christum Dei Filium propter nos passum : « Si ergo, » inquit ille, « Dei Filius, qui est Dominus, qui judicaturus est vivos et mortuos, qui passus est, ut plaga illius vividos nos redderet : credamus non potuisse Filium Dei pati, nisi propter nos, sed et cruci affixus, aceto et felle potabatur. »

Furthermore, that Jesus Christ not only is true God, but also was true man, this author openly professes when he says that Christ the Son of God suffered for our sakes: "If therefore," says he, "the Son of God, Who is the Lord, Who is to judge the living and the dead, suffered in order that His stripe might make us alive, let us believe that the Son of God could not suffer except for our sakes; moreover, when fastened to the cross, He was given vinegar and gall to drink."

Postquam hic auctor longum texuerat operum bonorum et praeceptorum catalogum, ac omnia pene morum dogmata compendio fuerat complexus, tandem de vita aeterna ac resurrectione carnis haec subdit : « Cognosces autem quis sit bonus mercedis retributor. » De transgressoribus autem mandatorum et studium bonorum operum negligentibus ait : « Non consequentur mercedem justitiae.... aequum igitur est ut edocti justificationes Domini, quotquot prius scriptae sunt, in eis ambulemus. Qui enim eas facit, in regno Dei gloria cumulabitur : qui vero alia elegerit, simul cum operibus suis peribit. Propterea resurrectio, propterea retributio. »

After this author had woven a long catalogue of good works and precepts, and had embraced almost all moral doctrines in a compendium, at length concerning eternal life and the resurrection of the flesh he subjoins these words: "And you shall know Who is the good rewarder of the recompense." And concerning the transgressors of the commandments and those who neglect the pursuit of good works he says: "They shall not obtain the reward of righteousness.... It is right therefore that, having been taught the statutes of the Lord, as many as have been written before, we should walk in them. For he who does them shall be crowned with glory in the kingdom of God; whereas he who chooses the other things shall perish together with his works. For this cause there is a resurrection, for this cause a retribution."

Haec sunt quae animadversione digna in hac Epistola legi quoad dogma.

These are the things worthy of observation as regards dogma that I have read in this Epistle.

§ III. De baptismo, justificatione, etc. — Nihil

§ III. Concerning baptism, justification, etc. — Nothing

Editors' notes and page, col. 710

Footnotes

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Ibid., cap. 7.

Ibid., ch. 7.

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Ibid., cap. 19.

Ibid., ch. 19.

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Ibid., cap. 20.

Ibid., ch. 20.

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pulchrius potest dici iis quae hic tradit noster auctor de mirifica virtute divini sacramenti baptismatis. Docet enim quod, quando descendimus in aquam, pleni sumus peccatis et sordibus; sed statim ac emergimus, incipimus fructum afferre in cordibus nostris per timorem Dei et spem in Jesum Christum, quam Spiritu sancto afflante habemus : « Nos descendimus quidem in aquam pleni peccatis et sordibus ; inde autem emergimus fructum afferentes, in corde timorem et spem in Jesum habentes in spiritu. » Ἡμεῖς μὲν καταβαίνομεν εἰς τὸ ὕδωρ γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν καρποφοροῦντες, ἐν τῇ καρδίᾳ τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν Ἰησοῦν ἔχοντες ἐν τῷ πνεύματι. Textum Graecum attuli hic integrum, quia, ut mihi videtur, utilitatem magnam in re theologica prae se fert.

more beautiful can be said than the things which our author hands down here concerning the wonderful virtue of the divine sacrament of baptism. For he teaches that when we go down into the water, we are full of sins and defilement; but as soon as we come up, we begin to bear fruit in our hearts through fear of God and hope in Jesus Christ, which we have by the breathing of the Holy Spirit: "We indeed go down into the water full of sins and defilement; and we come up thence bearing fruit, having in our heart fear and hope towards Jesus in the spirit." We indeed go down into the water full of sins and defilement, and we come up bearing fruit, having in the heart the fear and the hope towards Jesus in the spirit. I have adduced the Greek text here entire, because, as it seems to me, it displays great usefulness in theology.

Ostendit nobis hic auctor excellentiam Christiani super Hebraeum, dum docet, non Hebraeos sed Christianos solummodo introductos esse a Deo in terram semini Abrahae promissam : « Itaque nos sumus, ait ille egregie, quos introduxit in terram bonam. » Deinde postquam explicavit omnia, quae in Veteri Testamento per figuram significabant mortem Redemptoris, docet, haec manifesta esse Christianis, Judaeis vero, eo quia obdurati, et durae cervicis, obscura : « Nobis quidem manifesta sunt, Judaeis autem obscura, quia non audierunt vocem Domini. » Juxta hunc auctorem igitur causa obcaecationis Judaeorum non alia fuit, quam eorum praevaricatio, et quia rebelles fuerant verbo Dei. Tandem dicit Moysen vere accepisse tabulas legis; sed quia Hebraei propter eorum infidelitatem digni non fuerant, Christianis traditae sunt, qui eas per manus Salvatoris acceperunt, et ob infinita merita passionis ejus : « Accepit itaque Moyses, ipsi vero digni non fuerunt. Quomodo nos habuerimus, discite. Moyses cum esset famulus, eas accepit ; nobis autem ipse Dominus, cui sumus in populum haereditatis, tradidit pro nobis passus; » loca haec, et ad pietatem alliciunt, et mentem erudiunt. Fieri nequit, ut serio et attento animo aliquis loca haec percurrat, quin simul plurimi faciat excellentiam nostrae vocationis, et auctorem hujus diligat. Caveat autem unusquisque nostrum, ne Judaeorum calamitatem incurrat et per propriam infidelitatem se indignum reddat magnis his utilitatibus, quae Christianorum religionem comitantur.

This author shows us the excellence of the Christian over the Hebrew, while he teaches that not the Hebrews, but the Christians alone have been brought in by God into the land promised to the seed of Abraham: "Therefore we are they," says he excellently, "whom He has brought into the good land." Next, after he has explained all the things which in the Old Testament signified by a figure the death of the Redeemer, he teaches that these things are manifest to Christians, whereas to the Jews, because they are hardened and stiff-necked, they are obscure: "To us indeed they are manifest, but to the Jews obscure, because they did not hear the voice of the Lord." According to this author, therefore, the cause of the blindness of the Jews was none other than their transgression, and because they had been rebellious against the word of God. Finally he says that Moses truly received the tables of the law; but because the Hebrews on account of their unbelief had not been worthy, they were delivered to the Christians, who received them through the hands of the Saviour, and on account of the infinite merits of His passion: "Moses therefore received them, but they themselves were not worthy. Learn how we have received them. Moses, since he was a servant, received them; but to us the Lord Himself, to Whom we belong for a people of inheritance, delivered them, having suffered for us;" these passages both attract to piety and instruct the mind. It cannot happen that anyone should run through these passages with a serious and attentive mind without at the same time prizing most highly the excellence of our calling, and loving the Author of it. Let every one of us beware, however, lest he incur the calamity of the Jews, and through his own unbelief render himself unworthy of these great advantages which accompany the religion of Christians.

Justificationem per renovationem, ac veram remissionem peccatorum fieri, clarissime etiam docet hic auctor, ita scribens : « Ubi ergo nos reformavit, per remissionem peccatorum effecit, ut aliam formam haberemus, animam nempe puerili similem, ipse enim formavit nos. Ecce igitur nos

That justification takes place through renewal and the true remission of sins, this author also most clearly teaches, writing thus: "When therefore He renewed us, through the remission of sins He brought it about that we should have another form, namely a soul like that of a child, for He Himself formed us. Behold therefore we

Editors' notes and page, col. 711

Footnotes

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Epist. Barnab., cap. 11, sub finem.

Epistle of Barnabas, ch. 11, near the end.

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Ibid., cap. 6.

Ibid., ch. 6.

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Ibid., cap. 6.

Ibid., ch. 6.

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Ibidem, cap. 14.

Ibid., ch. 14.

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Ezech. II, 19.

Ezekiel 2:19 [as printed].

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denuo formati sumus, quemadmodum rursus in alio propheta dicit : Ecce, inquit Dominus, auferam ab eis, hoc est, ab eis quos Domini Spiritus providebat, corda lapidea, et immittam illis corda carnea; quia oportebat eum in carne apparere, et habitare in nobis : templum enim sanctum, fratres mei, Domino est habitatio cordis nostri. » Et alibi : « Antequam Deo crederemus, erat cordis nostri domicilium corruptioni obnoxium, et imbecille, ad modum templi vere per manus aedificati : plenum siquidem erat idolorum cultu, et erat domus daemoniorum; quo faceret, quaecunque Deo contraria sunt. Aedificabitur autem in nomine Domini. Attendite, ut templum Domini magnifice aedificetur. Quomodo? discite : accepta remissione peccatorum, et spe habita in nomen Domini, facti sumus novi, iterum ab integro creati : quare in domicilio nostro vere Deus existit; habitat in nobis. Quomodo? verbum ejus fidei, vocatio ejus promissionis, sapientia justificationum, mandata doctrinae : ipse in nobis prophetat; ipse in nobis inhabitat; morti addictis nobis aperit fores templi, id est os; nobis dat poenitentiam, sicque introduxit in templum incorruptum. »

have been formed anew, just as He says again in another prophet: Behold, says the Lord, I will take away from them, that is, from those whom the Spirit of the Lord foresaw, stony hearts, and I will put into them hearts of flesh; because He was to appear in the flesh and dwell in us: for a holy temple unto the Lord, my brethren, is the dwelling of our heart." And elsewhere: "Before we believed in God, the abode of our heart was subject to corruption and weak, after the manner of a temple truly built by hands: for it was full of the worship of idols, and was a house of demons, through doing whatsoever things are contrary to God. But it shall be built in the name of the Lord. Give heed, that the temple of the Lord may be magnificently built. How? Learn: having received the remission of sins, and having set our hope on the name of the Lord, we have been made new, created again from the beginning: wherefore in our abode God truly exists; He dwells in us. How? His word of faith, His calling of promise, the wisdom of statutes, the commandments of teaching: He Himself prophesies in us; He Himself dwells in us; to us who were given over to death He opens the doors of the temple, that is, the mouth; He gives us repentance, and thus He has brought us into the incorruptible temple."

De confessione autem hic auctor exponens praecepta vitae moralia, et vitam lucis, sic ait post caetera : « Confiteberis peccata tua, non accedes ad orationem tuam in conscientia mala. »

Moreover, concerning confession, this author, setting forth the moral precepts of life and the life of light, speaks thus after the rest: "You shall confess your sins; you shall not come to your prayer with an evil conscience."

Disserens noster auctor de duabus viis oppositis, lucis et tenebrarum, dari ait angelos bonos, et malos : quorum primi, qui sunt missi a Deo, ducunt nos per vias lucis ; alii vero, qui sunt ministri Satanae, praesunt viae tenebrarum : « Uni siquidem (viae lucis) praepositi sunt lucis consiliarii, angeli Dei ; alteri vero (tenebrarum viae) angeli Satanae ; » locus hic velut indubium fidei testimonium traditionis circa angelorum custodiam suscipi debet. Videbimus infra praeter auctorem hujus Epistolae, alios haberi veteres Ecclesiae Patres, qui distinctionem hanc ponunt bonos inter et malos angelos, habito respectu ad custodiam quam hominibus praestant.

Discoursing of the two opposite ways, of light and of darkness, our author says that there are good and evil angels: of whom the first, who are sent by God, lead us through the ways of light; whereas the others, who are ministers of Satan, preside over the way of darkness: "For over the one (the way of light) are set the counsellors of light, the angels of God; over the other (the way of darkness), the angels of Satan;" this passage ought to be received as an indubitable testimony of the faith of tradition concerning the guardianship of angels. We shall see below that besides the author of this Epistle, there are other ancient Fathers of the Church who lay down this distinction between good and evil angels with respect to the guardianship which they afford to men.

§ IV. De Veteris Testamenti abrogatione, necessitate in Jesum Christum. — Circa Vetus Testamentum auctor Epistolae ostendere conatur inutilitatem et inefficacitatem sacrificiorum et caeremoniarum veteris legis ; docetque, Deum omnia haec repulisse, ut locum haberet oblatio humana Jesu Christi, quae necessitatis jugum non imponit : « Haec ergo vacua fecit, inquit ille, ut nova lex Domini nostri Jesu Christi, quae sine jugo necessitatis est, humanam habeat oblationem. » Jugum hoc, quo caret lex evangelica, nihil aliud est, juxta hunc auctorem,

§ IV. Concerning the abrogation of the Old Testament, and the necessity [of faith] in Jesus Christ. — Concerning the Old Testament, the author of the Epistle endeavours to show the uselessness and inefficacy of the sacrifices and ceremonies of the old law; and he teaches that God rejected all these things so that the human oblation of Jesus Christ, which does not impose a yoke of necessity, might have place: "These things therefore He made void," says he, "so that the new law of our Lord Jesus Christ, which is without a yoke of necessity, might have a human oblation." This yoke, which the evangelical law lacks, is nothing else, according to this author,

Editors' notes and page, col. 712

Footnotes

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Epist. Barn., cap. 16.

Epistle of Barnabas, ch. 16.

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(31) ‹anchor: conscientia mala› · call in col 712

Ibid., cap. 19.

Ibid., ch. 19.

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(32) ‹anchor: angeli Satanae› · call in col 712

Ibid., cap. 14.

Ibid., ch. 14 [as printed].

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Ibid., cap. 2.

Ibid., ch. 2.

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quam spiritus servitutis, per quam servitutem, vetustum foedus a novo secernitur, juxta divum Paulum ad Galatas aientem : State in libertate Evangelii Jesu Christi, et nolite iterum jugo servitutis contineri ; quo sane in loco patet, Apostolum loqui de lege Moysis. Addit paulo infra noster hic auctor, Moysen fregisse tabulas lapideas, in quibus lex vetus erat inscripta, non ut ostenderet tantum Hebraeis foedus cum Deo initum per eorum idololatriam solutum esse, sicuti explicat locum hunc Fleury, sed ut amor Jesu Christi in cordibus nostris consignaretur, « et projecit Moyses tabulas lapideas de manibus suis, ut dilectio Jesu consignetur in praecordiis vestris. » Fieri nequit, quin dignoscatur in hoc, et in supra allato textu diversitas inter duo Testamenta, quae in timore ac dilectione posita est. Timor Hebraeos respicit; dilectio Christianos.

than the spirit of bondage, by which bondage the old covenant is distinguished from the new, according to St Paul saying to the Galatians: Stand fast in the liberty of the Gospel of Jesus Christ, and be not held again under the yoke of bondage (Gal. 5:1); in which passage indeed it is clear that the Apostle is speaking of the law of Moses. This author of ours adds a little below that Moses broke the stone tables on which the old law was inscribed, not only to show the Hebrews that the covenant entered into with God had been dissolved through their idolatry, as Fleury explains this passage, but that the love of Jesus Christ might be sealed in our hearts: "and Moses cast the stone tables out of his hands, that the love of Jesus might be sealed in your hearts." It cannot be but that in this and in the text adduced above there is discerned the difference between the two Testaments, which consists in fear and love. Fear regards the Hebrews; love, the Christians.

Circa circumcisionem, tradit auctor eam vanam esse sine circumcisione cordis, et fide in Filium Dei. Judaeis dein ante oculos ponit Abrahae exemplum, qui primus, inquit, « circumcisionem dedit, in spiritu prospiciens in Filium, circumcidit accepto trium litterarum documento, » etc. Eam autem circumcisionem veram esse demonstrat qua, aures et cor hominis circumciderentur, et taliter dociles, obedientes redderentur ; circumcisionem vero corporis illam non esse, quam Deus principaliter mandasset : « Nam, inquit, omnes Syri, Arabes, Aegyptii, idolorum sacrificuli sunt circumcisi ; num autem etiam ideo de foedere divino antiqui, vel novi Testamenti participant? »

Concerning circumcision, the author hands down that it is vain without the circumcision of the heart and faith in the Son of God. Then he places before the eyes of the Jews the example of Abraham, who first, says he, "gave circumcision, looking forward in spirit to the Son, and circumcised after receiving the teaching of the three letters," etc. And he demonstrates that true circumcision is that whereby the ears and heart of man are circumcised, and are thus rendered docile and obedient; whereas the circumcision of the body is not that which God principally commanded: "For," says he, "all the Syrians, Arabs, Egyptians, and sacrificing priests of idols are circumcised; do they therefore on that account also partake of the divine covenant of the Old or of the New Testament?"

Occasione sumpta ab eo, quod refertur in Exodo, scilicet quod Hebraei pugnantes contra Amalecitas, vincebant, cum levaret Moyses manus ; sin autem paululum remisisset, superabat Amalec, tradit hic auctor, « debuisse Israelitas inde cognoscere salutem consequi non posse nisi per spem in Jesum Christum ; et per spem in hunc reportari posse victoriam ab inimicis. Cur hoc? » ait ille loquens de historia modo allata, Πρὸς τί; « Ut cognoscerent, » illico respondet, « quod non poterant servari, nisi per spem in illum » (Jesum) ; et paulo

Taking occasion from that which is related in Exodus, namely that the Hebrews fighting against the Amalekites conquered when Moses lifted up his hands, whereas if he let them down a little, Amalek prevailed, this author hands down "that the Israelites ought thence to have known that salvation cannot be obtained save through hope in Jesus Christ; and that through hope in Him victory can be won from enemies. Why this?" says he, speaking of the history just adduced, To what end? "That they might know," he forthwith replies, "that they could not be saved unless through hope in Him" (Jesus); and a little

Editors' notes and page, col. 713

Footnotes

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Ad Galat. v, ℣. 1.

To the Galatians 5, v. 1.

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(35) ‹anchor: not visible› · call in col 713 (inferred; call not in rendered band)

T. I Hist. eccl.

Vol. 1 of the Ecclesiastical History.

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Barnab. Epist., cap. 4.

Epistle of Barnabas, ch. 4.

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Ibid., c. 9. Cl. Tillemontio et Marechal nostro reprehensione hic dignus videtur auctor, quod Judaeis circumcisionem carnis magis quam cordis jactantibus, reponat: — Omnis Syrus et Arabs, et omnes sacerdotes idolorum, sed et Aegyptii in circumcisione sunt, — quaerens, an forte et isti de Testamento sint. Verum non video quidquam erroneum in hoc. De Pythagora totius idololatriae apud Graecos mystagogo, legitur, quod fuerit circumcisus, ut abdita ingrediens Aegyptiorum, mysticam disceret philosophiam, ritus scilicet sacrificiorum ac consecrationum. Nec pugnat auctor cum seipso et cum Scriptura ab ipso allegata, qua dicitur Jeremiae ix: «Omnes gentes incircumcisae sunt carne, omnis autem domus Israel incircumciso corde;» ibi enim gentium nomine solum intelliguntur Philisthaei Syro-Graeci atque Alexandrini. Nam immediate praecedit ibidem comminatio visitationis divinae super Aegyptum, et super Idumaeam, et super Edom, et super filios Ammon. Arabibus, Aethiopibus et Nubianis, aliisque plurimis communem fuisse quamdam circumcisionem, scilicet politicam ac profanam, ex causa plane naturali, Jobus Ludolphus demonstrat in Aethiopicis, Judaeis autem praecepta fuit in signaculum fidei de nascituro ex semine Abrahae Messia; quod auctor noster nullatenus negat.

Ibid., ch. 9. To the distinguished Tillemont and to our Maréchal the author seems to deserve censure here, because to the Jews who boasted of circumcision of the flesh rather than of the heart he replies: "Every Syrian and Arab, and all the priests of idols, and the Egyptians too, are in circumcision", asking whether perhaps these also belong to the Covenant. But I see nothing erroneous in this. Of Pythagoras, the mystagogue of all idolatry among the Greeks, we read that he was circumcised so that, entering the secrets of the Egyptians, he might learn their mystical philosophy, namely the rites of sacrifices and consecrations. Nor is the author at odds with himself or with the Scripture he cites, where it is said in Jeremiah 9: "All the nations are uncircumcised in the flesh, but all the house of Israel is uncircumcised in heart"; for there by the name of the nations only the Philistines, the Syro-Greeks and the Alexandrians are meant. For immediately before, in the same place, comes the threat of divine visitation upon Egypt, upon Idumaea, upon Edom, and upon the sons of Ammon. Job Ludolf shows in his Aethiopica that a certain circumcision, civil and profane, from a purely natural cause, was common to the Arabs, Ethiopians and Nubians and very many others; but to the Jews it was commanded as a seal of faith in the Messiah to be born of the seed of Abraham; which our author in no way denies.

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Cap. xvii, ℣. 11.

Ch. 17, v. 11.

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Barn. Epist., cap. 12.

Epistle of Barnabas, ch. 12.

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superius : « Quia, inquit, si in hunc non speraverint, semper debellabuntur. » Duo haec loca maximi sunt momenti, et ex his innotescit, quaenam esset fidelium mens primo Ecclesiae aevo circa necessitatem gratiae medicinalis Salvatoris, fidei in ipsum, ejusque mediationis, etiam ante Incarnationem.

above: "Because, says he, unless they hope in Him, they shall be warred down for ever." These two passages are of the greatest moment, and from them becomes known what was the mind of the faithful in the first age of the Church concerning the necessity of the medicinal grace of the Saviour, of faith in Him, and of His mediation, even before the Incarnation.

Quoad diem Sabbati in lege Moysis praeceptum ut Deo sacrum, noster hic auctor docet, Christianorum Sabbatum esse diem octavum, qui est dies resurrectionis Jesu Christi : « Diem octavum in laetitia agimus, in quo Jesus resurrexit a mortuis ; » quod sane pro primo Ecclesiae saeculo attenta consideratione dignum est. Verum declarat insuper eodem loco, alterum dari Sabbatum omnino spirituale, quod est initium aeternae vitae, sicuti Sabbatum Christianorum ; nos ex hoc Sabbato ad illud tendere, quando veniens Filius tempus iniqui abolebit, ac judicabit impios, et mutabit solem ac lunam stellasque : quod quidem Sabbatum poterimus nos ipsi sanctum reddere, juxta hunc auctorem, per bona opera in praesenti vita exercita: « Poterimus . . . . . tunc eumdem diem sanctum reddere, ipsi prius sancti effecti. »

As regards the day of the Sabbath commanded in the law of Moses as sacred to God, this author of ours teaches that the Sabbath of Christians is the eighth day, which is the day of the resurrection of Jesus Christ: "We keep the eighth day in gladness, on which Jesus rose again from the dead;" which indeed for the first century of the Church is worthy of attentive consideration. But he declares moreover in the same place that there is another altogether spiritual Sabbath, which is the beginning of eternal life, just as the Sabbath of Christians is; that from this Sabbath we tend towards that one, when the Son coming will abolish the time of the wicked one, and will judge the ungodly, and will change the sun and moon and stars: which Sabbath indeed we ourselves shall be able to render holy, according to this author, through good works practised in the present life: "We shall be able . . . . . then to render the same day holy, having first been made holy ourselves."

Tradit insuper auctor hic, quod in sex annorum millibus consummabuntur universa : sicque id probat : « Advertite, filii, quid dicat (Scriptura): Consummavit (creationem mundi) in sex diebus : hoc dicit, quia omnia consummabit Dominus in sex millibus annorum ; apud illum dies aequiparantur mille annis, ut ipsemet testatur (in Psalmis), dicens : Ecce hodiernus dies erit tanquam mille anni; itaque, filii, in sex annorum millibus consummabuntur universa. » Haec opinio licet aliquibus singularis videri potest, nihilominus plures Ecclesiae Patres habuit propugnatores. Autumant etiam nonnulli, opinionem hanc ex Scripturis posse comprobari, et aliqua ejus vestigia haberi in Epistola D. Pauli ad Hebraeos, ubi in die septima et in Sabbato aeternam requiem designat. Ego autem optimum duco, nihil hac in quaestione proponere, ac Jesu Christo adhaerere et ejus apostolis docentibus, neminem novisse, quae Pater posuit in potestate, et quomodo extrema dies ventura sit, cujus praecedentia signa

Furthermore, this author hands down that in six thousand years all things will be consummated; and he proves it thus: "Consider, my children, what (Scripture) says: He finished (the creation of the world) in six days: this it says because the Lord will consummate all things in six thousand years; with Him a day is equal to a thousand years, as He Himself testifies (in the Psalms), saying: Behold, this day shall be as a thousand years (Ps. 89:4); therefore, my children, in six thousand years all things will be consummated." Although this opinion may seem singular to some, nevertheless it has had several Fathers of the Church as its defenders. Some also suppose that this opinion can be proved from the Scriptures, and that some traces of it are found in the Epistle of St Paul to the Hebrews, where in the seventh day and in the Sabbath he designates eternal rest (Heb. 4:4–9). I, however, deem it best to propound nothing on this question, and to cleave to Jesus Christ and His apostles, who teach that no one knows the things which the Father has set in His own power (Acts 1:7), and how the last day is to come, which preceding signs

Editors' notes and page, col. 714

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Ibid.., c. 15.

Ibid., ch. 15.

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(41) ‹anchor: id probat› · call in col 714

Ibid.

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Psalm. lxxxix, 4.

Psalm 89 (90):4.

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Epist. ad Hebraeos, cap. iv.

Epistle to the Hebrews, ch. 4.

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praenuntiant quidem, tempus autem non determinant, sicuti peregit auctor hujus Epistolae.

foretell indeed, yet do not determine the time, as the author of this Epistle has done.

ART. II. — Observationes morales.

Article II. — Moral observations.

Videamus modo, quae circa mores tradat hic auctor. Post distinctionem duarum viarum, quas supra memoravi, utriusque notas exhibet. Insigniora lucis opera sunt : imo diligere proximum nostrum plusquam nos ipsos: « Diliges proximum tuum plusquam animam tuam. » Agitur hic, ut unicuique innotescit, de dilectione erga proximum, quae vitam etiam daret pro ejus salute, si quando sese praeberet occasio; et licet gradus hic dilectionis in perfectioribus solum adinveniatur, nihilominus certum est ex Scripturis, et ex traditione, ad hanc dilectionem omnes Christi fideles in genere teneri, et peccare, dum occasiones negligunt ad implendum praeceptum, quod naturaliter fluit ex praecepto dilectionis erga Deum. Tenemur diligere proximum propter Deum, et Deum ipsum in nostro proximo diligimus : at quis inficiari audebit, debere nos diligere Deum plusquam nos ipsos, et sanguinem effundere propter ejus amorem?

Let us now see what things this author hands down concerning morals. After the distinction of the two ways, which I mentioned above, he sets forth the marks of each. The more notable works of light are: first, to love our neighbour more than ourselves: "You shall love your neighbour more than your own soul." The question here, as is known to everyone, is of a love towards one's neighbour which would give even life for his salvation, if ever occasion should offer itself; and although this degree of love is found only in the more perfect, nevertheless it is certain from the Scriptures and from tradition that all Christ's faithful in general are bound to this love, and sin when they neglect occasions for fulfilling the precept, which naturally flows from the precept of love towards God. We are bound to love our neighbour for the sake of God, and we love God Himself in our neighbour: now who will dare to deny that we ought to love God more than ourselves, and shed our blood for love of Him?

Oportet secundo communicare in omnibus cum proximo, et nihil proprium retinere: « Communicabis in omnibus cum proximo tuo, nec quidquam dices proprium. » Viguit hic mos apud primos fideles, ut constat ex Actis apostolorum. Tertio diligere « ut pupillam oculi omnes, » qui nobis loquuntur verbum Dei : « Diliges, ut pupillam oculi, omnem qui tibi loquitur verbum Domini. » Quarto confiteri peccata nostra : « Confiteberis peccata tua. » Tandem cavere, ne unquam « in oratione accedamus ad Deum in conscientia mala. » Praecipuae hae sunt notae viae lucis : « Haec est, dicit auctor, via lucis. »

Second, one must share in all things with one's neighbour, and retain nothing as one's own: "You shall share in all things with your neighbour, and shall not call anything your own." This custom flourished among the first believers, as is established from the Acts of the Apostles (Acts 4:32). Third, to love "as the apple of our eye all" who speak to us the word of God: "You shall love as the apple of your eye everyone who speaks to you the word of the Lord." Fourth, to confess our sins: "You shall confess your sins." Finally, to beware lest we ever "in prayer approach God with an evil conscience." These are the chief marks of the way of light: "This," says the author, "is the way of light."

Inter opera tenebrarum, notabiliora sunt idolorum servitus, temeritas, elatio potestatis, simulatio, cor duplex, homicidium, rapina, dolus, malitia, arrogantia, veneficium, magia, avaritia, nullus Dei timor. In hac tenebrarum via continentur pariter persecutores bonorum, osores veritatis, et amatores mendacii : « In qua tenebrarum via sunt, bonorum persecutores, osores veritatis, amatores mendacii. » Quinimo et ii omnes, qui diligunt vana, consectantur remunerationem, non miserentur inopis, non laborant in gratiam illius, qui labore ac aerumnis confectus est, ad obtrectationem prompti, aversantes egenum, affligentes afflictum, « divitum advocati, pauperum judices iniqui. »

Among the works of darkness, the more notable are idolatry, rashness, pride of power, hypocrisy, double-heartedness, murder, rapine, deceit, malice, arrogance, sorcery, magic, avarice, and want of fear of God. In this way of darkness are likewise contained persecutors of the good, haters of truth, and lovers of falsehood: "In which way of darkness are persecutors of the good, haters of truth, lovers of falsehood." Nay more, all those also who love vain things, pursue reward, have no pity on the needy, do not labour on behalf of him who is worn out with toil and hardships, prone to detraction, turning away from the indigent, afflicting the afflicted, "advocates of the rich, unjust judges of the poor."

Alio in ejusdem epistolae loco, quo abuti aliqui

In another passage of the same epistle, which some might abuse

Editors' notes and page, col. 715

Footnotes

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Ep. Barnab., cap. 19.

Epistle of Barnabas, ch. 19.

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Ibid.

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Actuum cap. ii et iv.

Acts, chs. 2 and 4.

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«Non accedes ad orationem tuam mala in conscientia.» Ep. Barn., cap. 19.

"You shall not come to your prayer with an evil conscience." Epistle of Barnabas, ch. 19.

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Ep. Bar., cap. 20.

Epistle of Barnabas, ch. 20.

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possent in contemptum religionis, tantum progreditur cum allegoria, ut docere videatur, Deum nunquam voluisse qnorumdam ciborum usum Hebraeis interdicere; sed solummodo horrorem ingerere de iis vitiis, quae per diversa illa animalia significantur : « Itaque, ait ille, mandatum Dei non est, ne manducent; sed Moyses in spiritu locutus est. » Opinor ego textum hunc non ita stricte et litteraliter accipiendum esse, ut non possit in orthodoxo sensu intelligi : si mens enim hujus auctoris recte perpendatur, et finis, quem sibi proponit una cum toto contextu, facile constabit auctorem id unum docere velle, scilicet mandatum Dei Hebraeis impositum abstinendi a quibusdam cibis, non tantum obstrinxisse illos, ne vere ac realiter hisce cibis vescerentur ; verum etiam, ut ea peccata horrerent quae in cibis illis significabantur : hinc immediate post adductum textum, ait, Deum sic praecepisse abstinentiam a carne porcina, quasi si dixisset, homines non debere adhaerere iis, qui similes sunt porcis. Et infra loquens semper de ciborum distinctione praecepta in lege Moysis, tradit, Judaeos accepisse verba illa Moysis, ac si de escis « simpliciter » egisset. Adverbium hoc, « simpliciter, » omnem enodat difficultatem allati textus ; constat enim, hunc auctorem nunquam voluisse Judaeos solutos a praecepto abstinendi realiter a cibis in lege vetitis, sed unice intendisse ope hujus abstinentiae eos retrahere a vitiis ibi connotatis.

to the contempt of religion, he goes so far with allegory that he seems to teach that God never wished to forbid the use of certain meats to the Hebrews, but only to instil horror of those vices which are signified by those diverse animals: "Therefore," says he, "it is not a commandment of God that they should not eat; but Moses spoke in spirit." I for my part think that this text is not to be taken so strictly and literally that it cannot be understood in an orthodox sense: for if the mind of this author is rightly weighed, and the end which he sets before himself together with the whole context, it will easily be established that the author wishes to teach this one thing, namely that the commandment of God imposed upon the Hebrews to abstain from certain meats bound them not only not to eat truly and really of these meats, but also to abhor those sins which were signified in those meats: hence immediately after the adduced text, he says that God so commanded abstinence from swine's flesh, as if He had said that men ought not to cleave to those who are like swine. And below, speaking always of the distinction of meats commanded in the law of Moses, he hands down that the Jews took those words of Moses as if he had treated "simply" of foods. This adverb, "simply," unties the whole difficulty of the adduced text; for it is clear that this author never meant that the Jews were absolved from the precept of really abstaining from the meats forbidden in the law, but solely intended by means of this abstinence to withdraw them from the vices connoted therein.

ART. III. — Observationes ad philologiam sacram spectantes.

Article III. — Observations pertaining to sacred philology.

Dum Barnabae gesta fuse prosequitur, miraque ingenii dexteritate illustrat vir doctissimus Mazochius, aliquot etiam ejus epistolae loca egregie pro more suo edisserit : ut proinde operae pretium me facturum existimem, si luculentas illius observationes sacrae philologiae studio permultum profuturas hoc loco describam. Prima observatio respicit caput sextum epistolae, quod sic incipit : « Ὅτε οὖν ἐποίησεν ἐντολήν, etc. Cum autem fecit praeceptum (Christus), quid dicit? Quis est, qui judicetur mecum? » Et quae porro ex Isaiae L, 8, 9 recitat. Hic observatu non indignum est, ἐντολήν, praeceptum, absolute, et per excellentiam vocari Patris jussionem de Incarnatione et toto humanae reparationis negotio, quod ἐντολὰς τοῦ Πατρὸς, praecepta Patris, vocat ipse Christus Joan. XV, 10, ac fortassis alluditur a Barnaba ad illud psalmi XXXIX, 8, 9 : Tunc dixi : Ecce venio . . . . ut faciam voluntatem tuam : quam voluntatem mox legem vocat : Deus

While the most learned Mazzocchi pursues at length the deeds of Barnabas and illustrates them with wonderful dexterity of genius, he also excellently expounds, after his manner, several passages of his epistle; so that accordingly I think I shall do something worthwhile if I transcribe in this place his splendid observations, which will be of very great profit to the study of sacred philology. The first observation regards the sixth chapter of the epistle, which begins thus: "When therefore He had made the commandment, etc. Now when He (Christ) had performed the commandment, what does He say? Who is he that will contend with Me?" And what he further recites from Isa. 50:8, 9. Here it is not unworthy of observation that the Father's command concerning the Incarnation and the whole business of human restoration is called the commandment absolutely and par excellence, which Christ Himself calls the commandments of the Father in John 15:10; and perhaps an allusion is made by Barnabas to that verse of Psalm 39:8, 9: Then said I: Behold, I come . . . . to do Thy will: which will he presently calls a law: O my God,

Editors' notes and page, col. 716

Footnotes

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Ibid. cap. 10.

Ibid., ch. 10.

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«Quapropter sic suem ait, quasi diceret, non adhaerebis hominibus talibus, qui similes sunt porcis.» Ibid.

"Therefore he speaks thus of the swine, as though he said: you shall not cleave to such men, who are like swine." Ibid.

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«Moyses de escis tria decreta locutus est, illi vero Judaei, quasi de escis simpliciter egisset, acceperunt.» Ibid.

"Moses spoke three decrees about foods; but those Jews took them as though he had treated simply of foods." Ibid.

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Mazoch. Commentar. in vet. Marm. Kalend. Vol. II, pag. 572-574.

Mazzocchi, Commentary on the Ancient Marble Calendar, vol. 2, pp. 572–574.

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Epist. Barnab., cap. 6, lit. C.

Epistle of Barnabas, ch. 6, letter C.

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meus volui, et legem tuam in medio cordis mei. Omnino hac praeceptione divina plenae sunt utriusque Foederis paginae : hoc tantum hic novum, quod ea hic absolute praeceptum nuncupetur. At vetus interpres Dei praeceptum reddidit, ut insolens loquendi genus clarius efficeret.

I have willed it, and Thy law in the midst of my heart. Altogether full of this divine precept are the pages of both Testaments: this only is new here, that it is here called absolutely the commandment. But the old translator rendered it the commandment of God, in order to make the unusual manner of speaking clearer.

Eodem in capite paulo post recitato Moysis testimonio de adipiscenda terra fluente lacte et melle, statim haec subdit Barnabas : « Quid dicat ἡ Γνῶσις (cognitio, sive scientia), discite : Sperate in eum, qui in carne manifestandus est vobis, Jesum. » Γνώσεως, (scientiae) nomine, aevo apostolico intellectas fuisse arcanas et allegoricas veteris Foederis significationes, nemo ignorat. Ea est clavis scientiae, in qua sibi legis peritos placuisse, Christus notavit. At hoc amplius hic animadvertimus, Γνῶσιν, scientiam, quasi librum citari, et ex eo verba illa proferri : Sperate, etc. Quod quidem ex Clemente Alexandrino, multo est evidentius, ubi haec verba ex Barnaba sic recitantur, ut φησίν, quod hic deest, suppleatur : Quid dicat cognitio, discite : Ἐλπίσατε, φησὶν, ἐπὶ τὸν etc., Sperate, inquit, in eum, etc., uti supra. Ubi animadvertis, illud φησίν afferri ex ore Barnabae, utique ex Cognitionis, sive Scientiae libro citantis. Plures olim fuisse hujusmodi Scientiae libros circumlatos, ab Judaeis allegorica sectantibus conscriptos, non est dubium. Ad eos ergo Barnabas plerumque ablegat lectores, ubi ad allegorias digreditur. Scimus hodiedum in Targumim loca complura ad Messiam referri : quod ex eadem Γνώσει manavit.

In the same chapter, a little after reciting the testimony of Moses concerning the obtaining of a land flowing with milk and honey, Barnabas immediately subjoins these words: "Learn what Gnosis (knowledge, or science) says: Hope in Him Who is to be manifested to you in the flesh, Jesus." That in the apostolic age by the name of Gnosis (knowledge) were understood the secret and allegorical significations of the Old Covenant, no one is ignorant. That is the key of knowledge, in which Christ noted that the lawyers took pleasure for themselves (Luke 11:52). But here we observe this further, that Gnosis, knowledge, is cited as though a book, and from it are adduced those words: Hope, etc. Which indeed is much more evident from Clement of Alexandria, where these words from Barnabas are recited in such a way that "it says," which is wanting here, is supplied: Learn what knowledge says: Hope, it says, in Him, etc., as above. Where you notice that the word "it says" is brought forward from the mouth of Barnabas, quoting, that is, from a book of Knowledge or Science. That several such books of Science, written by Jews who pursued allegories, were formerly circulated, is not in doubt. To them therefore Barnabas generally refers his readers when he digresses into allegories. We know that even today in the Targums very many passages are referred to the Messiah: which flowed from the same Gnosis.

Notandum est autem in ascripto loco, etsi omnia verbis totidem ex Γνώσει recitentur, illud tamen Ἰησοῦν, Jesum, quod ad finem additur, ex Barnabae manu profectum, non ab auctore Γνώσεως, quem quidem Judaeum fuisse necesse est. alioquin a Barnaba Judaeos convicturo minime citandum. Judaeus autem Messiam norat, Jesum non norat. Statim ibidem sequitur : « Homo enim γῆ ἐστι πάσχουσα, terra est patiens. » Apparet hic Barnabam, aut quisquis est auctor, philosophis aures admovisse. Nam illud πάσχουσα, patiens, ad philosophorum τεχνικὴν γλῶτταν (terminum technicum) est referendum, qua materiam pati dicebant. « Homo, inquit, est ex terra, » non quidem agente, sed patiente. Cujus statim rationem reddit his verbis : « Ἀπὸ προσώπου γὰρ τῆς γῆς ἡ πλάσις τοῦ Ἀδὰμ ἐγένετο. A facie enim terrae fictio (seu formatio) Adae exstitit. » Ubi pulcherrima Hellenistarum locutio occurrit. Hebraicum enim מִפְּנֵי Mippene (quod Judaei Hellenistae perpetuo, ἀπὸ προσώπου, hoc est, a facie reddunt) quamlibet causam, etiam materialem, uti philosophi loquuntur, designat. Ergo tantumdem est, a facie terrae, ac si dixisset,

Now it must be noted in the passage written above that although all things are recited in so many words from the Gnosis, yet that word Jesus, which is added at the end, proceeded from the hand of Barnabas, not from the author of the Gnosis, who indeed must necessarily have been a Jew, otherwise by no means to be cited by Barnabas when about to convict Jews. Now a Jew knew the Messiah; he did not know Jesus. Immediately in the same place there follows: "For man is earth suffering." It appears here that Barnabas, or whoever the author is, lent his ears to the philosophers. For that word paschousa, suffering, is to be referred to the technical language (technical term) of the philosophers, whereby they said that matter is passive. "Man," he says, "is from earth," not indeed active, but passive. Of which he immediately gives the reason in these words: "For from the face of the earth the fashioning (or formation) of Adam came to be." Where a most beautiful expression of the Hellenists occurs. For the Hebrew Mippene (which the Hellenistic Jews perpetually render apo prosopou, that is, from the face) designates any cause whatsoever, even the material cause, as the philosophers speak. Therefore from the face of the earth amounts to the same as if he had

Editors' notes and page, col. 717

Footnotes

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(54) ‹anchor: not visible› · call in col 717 (inferred; call not in rendered band)

Ep. Barnab., cap. 6, sub lit. B.

Epistle of Barnabas, ch. 6, under letter B.

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(55) ‹anchor: not visible› · call in col 717 (inferred; call not in rendered band)

Luc. XI, 52.

Luke 11:52.

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(56) ‹anchor: not visible› · call in col 717 (inferred; call not in rendered band)

Strom., lib. v, cap. 10.

Stromata, book 5, ch. 10.

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(57) ‹anchor: not visible› · call in col 717 (inferred; call not in rendered band)

Barnab. Epist., cap. 7, pag. 122, l. D, apud Gallandium.

Epistle of Barnabas, ch. 7, p. 122, [letter] D, in Gallandi.

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ex terra formatum esse Adam. Et haec etiam ibidem totidem verbis Clemens refert cap. VII, sicuti etiam in sequentibus capitibus, pluries illud προσέχετε, attendite, intercalatur, quod peculiare est ἀλληγορούντων, ad attentionem acuendam. Cap. IX : Ἀλλὰ καὶ πᾶς Σύρος καὶ Ἄραψ καὶ πάντες οἱ ἱερεῖς τῶν εἰδώλων, etc., quae sic Latine vertit vir clarissimus Cotelerius doctor Sorbonicus... « Verum et omnis Syrus et Arabs, et omnes idolorum sacerdotes circumciduntur. » Quae merito difficultatem crearunt. Verum haec non sunt ad severiorem trutinam exigenda, sed παχυτέρως, crassiuscule, accipienda hunc ferme in modum : Quivis Syrus, quivis Arabs, quivis simulacrorum sacerdos circumcisionem admittit. Aut : Ne Syri quidem et Arabes et profani sacerdotes a circumcisione abhorrent. Nam quia inter Syros et Arabes, interque profanos sacerdotes essent, qui illo se modo mundiores praestarent ; licuit Barnabae apostolo dicere, circumcisionem promiscue ab illis usurpari. Quis non in talibus similia loquitur? Caeterum Arabum plurimos fuisse verpos, sicuti et sacerdotes Aegyptios, non est dubium. Ac ne de Syris quidem est dubitandum, si quidem verum sit, quod antiqui crediderunt, Phoenices περιτομὴν admisisse. Origenes ad Rom. II, 25, inter caeteros circumcisionis cultores etiam Phoenices numeravit his verbis : « Si replicetis historias vestras, invenietis non solum Aegyptiorum sacerdotes, sed et Arabas, et Aegyptios, Phoenices, aliosque, quorum studia gratia hujusmodi superstitionis nobilius vigent. »

said that Adam was formed out of the earth. And Clement also relates these things in the same place in so many words. In chapter 7, just as in the following chapters also, that word prosechete, give heed, is several times interposed, which is peculiar to allegorizers, for sharpening attention. Chapter 9: But also every Syrian and Arab and all the priests of idols, etc., which the most distinguished Cotelier, doctor of the Sorbonne, translates into Latin thus... "Moreover every Syrian and Arab, and all the priests of idols are circumcised." Which things have deservedly created a difficulty. But these words are not to be weighed in too strict a balance, but are to be taken rather broadly, somewhat coarsely, almost in this manner: Every Syrian, every Arab, every priest of idols admits circumcision. Or: Not even the Syrians and Arabs and profane priests shrink from circumcision. For since among the Syrians and Arabs, and among the profane priests, there were some who in that manner rendered themselves cleaner, it was permissible for the apostle Barnabas to say that circumcision was promiscuously practised by them. Who does not speak similarly in such matters? Moreover, that very many of the Arabs were circumcised, just as also the Egyptian priests, is not in doubt. And not even concerning the Syrians is it to be doubted, if indeed what the ancients believed is true, that the Phoenicians admitted circumcision. Origen on Rom. 2:25 reckoned even the Phoenicians among the other observers of circumcision in these words: "If you unroll your histories, you will find that not only the priests of the Egyptians, but also the Arabs, and Egyptians, Phoenicians, and others, whose pursuits flourish more nobly by reason of superstition of this kind."

Cap. XVI : « Adhuc et de templo dicam vobis, quomodo errantes miseri, ἐπὶ τὴν ὁδὸν ἤλπισαν, in viam speraverunt, et non in Deum ipsum, qui fecit eos, quasi domus Dei esset. » Hic non est dubium, quin ὁδοῦ, viae, nomine templum veniat : nam et in templo totam Judaeorum fiduciam fuisse repositam, notat illa celebris conclamatio : Templum Domini, templum Domini, et quod initio noster de templo proposuit dicere et quod mox subdit : quasi (via scilicet illa) domus Dei esset. Vidit et hoc vetus interpres, qui pro ὁδόν (viam) posuit aedem. Sic enim reddidit : In aedem spem habuerunt. Cotelerius quidem ad quaedam Seniorum loca allusum suspicatur, in quibus ὁδός similiter pro templo sumi posse videtur. Verum et hic Barnabas, et ibi LXX οὐδόν, limen, scripsisse videntur, consueto schemate utentes, quo pars pro toto sumitur, et quo hodiedum utimur, ubi limina apostolorum invisere dicimur. Legendum est igitur ἐπὶ τὸν οὐδὸν . . . . in limine, hoc est, templo spem collocantes. Caeterum si Barnabas viam, τὴν ὁδόν, uti nunc legitur, scribere voluisset, ad finem οὖσαν posuisset, non ὄντα,

Chapter 16: "Further, I will also tell you concerning the temple, how the wretched ones, going astray, hoped in the way, in the way they hoped, and not in God Himself, Who made them, as though it were the house of God." Here there is no doubt that under the name of way the temple is meant: for that the whole confidence of the Jews was reposed in the temple is marked by that famous cry: The temple of the Lord, the temple of the Lord (Jer. 7:4), both because at the beginning our author proposed to speak of the temple, and because he presently subjoins: as though it (namely that way) were the house of God. The old translator also saw this, who instead of way put sanctuary. For thus he rendered it: In the sanctuary they had hope. Cotelier indeed suspects an allusion to certain passages of the Seventy, in which way similarly seems capable of being taken for temple. Yet both Barnabas here and the Seventy there seem to have written threshold, using the customary figure whereby a part is taken for the whole, and which we use even today when we are said to visit the thresholds of the apostles. One must therefore read upon the threshold . . . . placing hope in the threshold, that is, the temple. Besides, if Barnabas had wished to write way, as is now read, at the end he would have put the feminine participle, not the masculine,

Editors' notes and page, col. 718

Footnotes

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Ibidem, p. 125.

Ibid., p. 125.

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Ibidem, p. 135, A.

Ibid., p. 135, A.

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quod nonnisi τῷ οὐδόν convenit : ὡς, inquit, ὄντα οἶκον Θεοῦ. Idem, ut dixi, judicium erit de locis LXXviralibus, III Reg. VIII, 44, 48, in quibus nunc προσεύξονται . . . . ὁδόν legitur, cum legendum sit οὐδόν. Adorabunt limen, etc., sicuti etiam II Paral. VI, 34, 38. Non inaudita est apud veteres liminis adoratio. Scitum est etiam antiquos ο pro integra diphthongo ου primitus scripsisse (ut in nummis Συρακοσίων pro Συρακουσίων, et sexcenta ejusdem modi) quod postmodum descriptoribus fraudi fuisse, non est dubitandum. Dixerit aliquis in modo laudatis Seniorum locis ὁδόν esse retinendum, quia ei Hebraice respondet derech, via; cum contra οὐδός respondeat Hebraico saph, quod est limen. Verum sciendum est, Hebraicum derech, cum a calcando veniat, non tantum viam significare, sed et pavimentum, et in recitatis locis etiam limen, quod statim ab ingredientibus calcatur ; deinde cum Jer. XXXV, 4, φυλάσσοντος τὴν ὁδόν, custodientis viam, pro τὸν

which agrees only with threshold: as being, he says, the house of God. The same judgement, as I have said, will hold concerning the Septuagintal passages, 3 Kings 8:44, 48, in which there is now read they shall pray . . . . the way, whereas one should read the threshold. They shall adore the threshold, etc., just as also 2 Chron. 6:34, 38. The adoration of the threshold is not unheard of among the ancients. It is also well known that the ancients originally wrote o for the full diphthong ou (as on coins Syrakosion for Syrakousion, and hundreds of the same kind), which without doubt afterwards misled copyists. Someone might say that in the passages of the Seventy just cited way is to be retained, because to it in Hebrew corresponds derech, way; whereas on the contrary oudos corresponds to the Hebrew saph, which is threshold. But one must know that the Hebrew derech, since it comes from treading, signifies not only way, but also pavement, and in the cited passages even threshold, which is immediately trodden upon by those entering; next, since in Jer. 35:4, keeping the way, instead of the

οὐδόν, custodientis limen (nam Hebr. est saph) meo judicio positum inveniatur ; non video, quin eadem mutatio locis supra depromptis potuerit accidere. Postremo ne tricemur diutius, si grammaticos audiamus, ὁδός via, et οὐδός limen, unum idemque nomen sunt. Nam et Homero οὐδός pro ὁδός via, usurpatur. Et contra Suidas testatur vocem ὁδός, si tenuetur prima syllaba, significare οὐδόν, id est limen, allato Sophoclis loco. Paria in Eustathio reperies, et in Sophoclis Scholiaste ad celebrem ejus locum a Suida et Eustathio laudatum. Nec te turbet, quod haec antiqua et poetarum peculiaria videantur : nam in LXX et Judaeis Hellenistis plurima occurrunt partim antiquata, partim Alexandriae, aut aliarum ignotarum dialectorum peculiaria. » Hactenus V. C. Mazochius.

threshold, keeping the threshold (for the Hebrew is saph), in my judgement is found to have been put, I do not see why the same change could not have happened in the passages adduced above. Finally, not to dally any longer, if we listen to the grammarians, hodos, way, and oudos, threshold, are one and the same noun. For in Homer too oudos is used for hodos, way. And on the contrary Suidas testifies that the word hodos, if the first syllable has a smooth breathing, signifies oudon, that is, threshold, citing a passage of Sophocles. You will find the like in Eustathius, and in the Scholiast on Sophocles at his famous passage cited by Suidas and Eustathius. Nor let it trouble you that these things seem ancient and peculiar to the poets: for in the Seventy and the Hellenistic Jews very many things occur that are partly obsolete, partly peculiar to Alexandria or other unknown dialects." Thus far the distinguished Mazzocchi.

ART. IV. — De diversis S. Barnabae Epistolae editionibus et versionibus. (Vide Dissertationem D. Le Nourry, art. XI, et Gallandium, cap. 6, supra.)

Article IV. — Concerning the diverse editions and versions of the Epistle of St Barnabas. (See the Dissertation of Dom Le Nourry, article 11, and Gallandi, chapter 6, above.)

Editors' notes and page, col. 719

Footnotes

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Clem. Alex., Strom. l. ii, c. 20, p. 489 ed. Pott. Euseb., H. E. i, 12. Epiphan., Haer. 20, 4.

Clement of Alexandria, Stromata, book 2, ch. 20, p. 489 of Potter's edition. Eusebius, Ecclesiastical History 1.12. Epiphanius, Panarion (Heresies) 20.4.

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De hac re disputavi in libro meo: Das Sendschreiben des Apostels Barnabas aufs Neue untersucht, übersetzt und erklärt, etc. Tub. 1840, p. 6-8.

I have discussed this matter in my book: The Epistle of the Apostle Barnabas Examined Anew, Translated and Explained, etc., Tübingen 1840, pp. 6–8.

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(62) ‹anchor: Ullmannus› · call in col 719

Studien u. Kritiken. 1828, p. 377 sqq.

Studien und Kritiken, 1828, p. 377 ff.

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(63) ‹anchor: De Wette› · call in col 719

Kurze Erklärung d. Apostelgesch., p. 12 ad i, 23.

Brief Explanation of the Acts of the Apostles, p. 12, on 1:23.

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Bibl. Commentar., t. II, p. 574.

Biblical Commentary, vol. 2, p. 574.

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(65) ‹anchor: Winer› · call in col 719

Bibl. Realwörterbuch, s. v. Joseph Barsabas. Cfr. librum meum Das Sendschreiben, etc., p. 9-11.

Biblical Encyclopaedia, under "Joseph Barsabas". Compare my book Das Sendschreiben, etc., pp. 9–11.

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