133 Introductory Note to the Epistle of Barnabas [a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of “Barnabas,” and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with great reluctance that I yield to modern scholars, in dismissing the ingenious and temperate argument of Archbishop Wake1 for the apostolic origin of this treatise. The learned Lardner2 shares his convictions; and the very interesting and ingenious views of Jones3 never appeared to me satisfactory, weighed with preponderating arguments, on the other side.4 The Maccabæan spirit of the Jews never burned more furiously than after the destruction of Jerusalem, and while it was kindling the conflagration that broke out under Barchochebas, and blazed so terribly in the insurrection against Hadrian.5 It is not credible that the Jewish Christians at Alexandria and elsewhere were able to emancipate themselves from their na- tional spirit; and accordingly the old Judaizing, which St. Paul had anathematized and confuted, would assert itself again. If such was the occasion of this Epistle, as I venture to suppose, a higher character must be ascribed to it than could otherwise be claimed. This accounts, also, for the degree of favour with which it was accepted by the primitive faithful. It is interesting as a specimen of their conflicts with a persistent Judaism which St. Paul had defeated and anathematized, but which was ever cropping out among believers originally of the Hebrews.6 Their own habits of allegorizing, and their Oriental tastes, must be borne in mind, if we are readily disgusted with our author’s fancies and refinements. St. Paul himself pays a practical tribute to their modes of thought, in his Epistle to the Galatians iv. 24. This is the ad hominem form of rhetoric, familiar to all speakers, which laid even the apostle open to the slander of enemies (2 Cor. xii. 16),—that he was “crafty,” and caught men with guile. It is interesting to note the more Occidental spirit of Cyprian, as compared with our author, when he also contends with Judaism. Doubtless we have in the pseudo- 1 Discourse (p. 148) to his Genuine Epistles of the Apostolical Fathers. Philadelphia, 1846. 2 Works, ii. 250, note; and iv. 128. 3 On the Canon, vol. ii. p. 431. 4 To those who may adhere to the older opinion, let me commend the eloquent and instructive chapter (xxiii.) in Farrar’s Life of St. Paul. 5 Hadrian’s purpose to rebuild their city seems to be pointed out in chap. xvi. 6 M. Renan may be read with pain, and yet with profit, in much that his Gallio-spirit suggests on this subject. Chap. v., St. Paul, Paris, 1884. Introductory Note to the Epistle of Barnabas 365 Introductory Note to the Epistle of Barnabas