Clement of Alexandria (195 AD):
Rightly, therefore, the Apostle Barnabas says, “From the portion I have received I have done my diligence to send little by little to you; that along with your faith you may also have perfect knowledge. Fear and patience are then helpers of your faith; and our allies are long-suffering and temperance. These, then,” he says, i”n what respects the Lord, continuing in purity, there rejoice along with them, wisdom, understanding, intelligence, knowledge.” (chapter 1) – Clement of Alexandria, The Stromata, Book 2, chapter 6
And Barnabas the apostle having said, Woe to those who are wise in their own conceits, clever in their own eyes, Isaiah 5:21 added, “Let us become spiritual, a perfect temple to God; let us, as far as in us lies, practice the fear of God, and strive to keep His commands, that we may rejoice in His judgments.” (chapter 4) – Clement of Alexandria, The Stromata, Book 2, chapter 7
Accordingly, Barnabas says mystically, “May God who rules the universe vouchsafe also to you wisdom, and understanding, and science, and knowledge of His statutes, and patience. Be therefore God-taught, seeking what the Lord seeks from you, that He may find you in the day of judgment lying in wait for these things.” “Children of love and peace,” (chapter 21) he called them gnostically. – Clement of Alexandria, The Stromata, Book 2, chapter 18
And how we say that the powers of the devil, and the unclean spirits, sow into the sinner’s soul, requires no more words from me, on adducing as a witness the apostolic Barnabas (and he was one of the seventy, and a fellow-worker of Paul), who speaks in these words: “Before we believed in God, the dwelling-place of our heart was unstable, truly a temple built with hands. For it was full of idolatry, and was a house of demons, through doing what was opposed to God.” He says, then, that sinners exercise activities appropriate to demons; but he does not say that the spirits themselves dwell in the soul of the unbeliever. Wherefore he also adds, “See that the temple of the Lord be gloriously built. Learn, having received remission of sins; and having set our hope on the Name, let us become new, created again from the beginning.” For what he says is not that demons are driven out of us, but that the sins which like them we commit before believing are remitted. Rightly thus he puts in opposition what follows: “Wherefore God truly dwells in our home. He dwells in us. How? The word of His faith, the calling of His promise, the wisdom of His statutes, the commandments of His communication, [dwell in us].” (chapter 16) – Clement of Alexandria, The Stromata, Book 2, chapter 6
Barnabas, too, who in person preached the word along with the apostle in the ministry of the Gentiles, says, “I write to you most simply, that you may understand.” (chapter 1) – Clement of Alexandria, The Stromata, Book 5, chapter 10
And in the Hypotyposes, in a word, he (Clement of Alexandria) has made abbreviated narratives of the whole testamentary Scripture; and has not passed over the disputed books,-I mean Jude and the rest of the Catholic Epistles and Barnabas, and what is called the Revelation of Peter. — Eusebius, Ecclesiastical History, VI. 14.
- According to Eusebius, Clement wrote a commentary on the Epistle of Barnabas, which Clement believed to be Scripture.
Origen of Alexandria
“That is why Divine Scripture teaches us to receive everything that happens to us as coming from God, knowing that without God nothing comes to be.” Origen, First Principles 3.2.7
- “Receive the things that happen to you as good, knowing that nothing happens without God.” — Epistle of Barnabas chapter 19
- “Receive the things that happen to you as good, knowing that nothing happens apart from God.” — Didache Chapter 3
It is written in the catholic Epistle of Barnabas, from which Celsus perhaps took the statement and said that the apostles were men from the dregs and utterly wicked, because “Jesus chose his own apostles,” “being more lawless than all lawlessness.” (Barn. ch. 5) And in the Gospel according to Luke also, Peter says to Jesus: “Depart from me, for I am a sinful man, O Lord.” – Origen, Against Celsus Book 1, chapter 63
“Moreover, as we find in many scriptural passages, there are angels who are patrons and helpers for both sides, or rather for the two ways. For the devil and his angels and all the evil spirits in the heavenly regions together with all the principalities and powers and rulers of the infernal parts of this world against whom human beings must do battle support the flesh in its lust against the spirit. But on the other hand, all the good angels support the spirit as it struggles against the flesh and attempt to summon the human soul, which is intermediate, to itself. The Lord says about these angels, “Their angels see the face of your Father in heaven.” The Apostle also speaks about them in Hebrews, “Are they not all ministering spirits sent to serve for the sake of those who are receiving the inheritance of salvation?” The Lord himself also lends his support, inasmuch as he even laid down his own life for his sheep.” – Origen, Commentary on Romans 1.18.6
- But let us now pass to another sort of knowledge and doctrine. There are two ways of doctrine and authority, the one of light, and the other of darkness. But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels of Satan. And He indeed (i.e., God) is Lord for ever and ever, but he (i.e., Satan) is prince of the time of iniquity. – Epistle of Barnabas chapter 18
- With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. …….[quotes a Psalm of David, Ecclesiastes, 1 Corinthians, a Psalm of David, Titus, Zechariah, the Shepherd of Hermas]…….The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. – Origen, On First Principles 3.2.4
With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, “The thought of a man will make confession to You, and the rest of the thought shall observe to You a festival day.” That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: “If the spirit of the ruler rise up against you, leave not your place; for soundness restrains great offenses.” The Apostle Paul also will bear testimony to the same point in the words: “Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ.” That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, “Blessed is the man whose help is in You, O Lord, Your ascents (are) in his heart.” And the apostle says that “God put it into the heart of Titus.” That certain thoughts are suggested to men’s hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, “And the angel who spoke in me answered.” (Zechariah 1:14) The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a (mental) commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a malignant power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. – Origen, On First Principles 3.2.4
Eusebius
But the same writer (Clement of Alexandria), in the seventh book of the same work, relates also the following things concerning him: “The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the Seventy, of whom Barnabas was one.” — Eusebius: Ecclesiastical History 2.1.4
Serapion of Thmuis (350 AD?)
We say, then, against the slander of the unlearned: the Father, being a begetter, is never without offspring; and the Father, being rational, is never without Word; and the Father, being wise, is never without wisdom. For what did He say, “Let us make man in our image and according to our likeness” (Genesis 1:26)—was it not to His Son? For the Word was God (John 1:1), according to the Gospel according to John. For the most honored Barnabas the apostle, surnamed ‘son of encouragement,’ says in his epistle that He was saying to His Son, “Let us make a human being in our image and according to our likeness.” (Barnabas 6:12) And the holy apostle also in the letter to the Romans says, “Christ, the power of God and the wisdom of God” (1 Corinthians 1:24); and again in the same letter he says, “To the only wise God, invisible, be glory and honor unto the ages. Amen” (Romans 16:27). — Serapion of Thmuis, On the Father and the Son, chapter 2 (350 AD) — [Texte und Untersuchungen zur Geschichte der altchristlichen Literatur volume 17, Wobbermin, G., Altchristliche liturgische Stücke aus der Kirche Aegyptens nebst einem dogmatischen Brief des Bischofs Serapion von Thmuis. page 21, 1898.]
- “For the Scripture speaks about us when He says to the Son: “Let Us make humankind according to Our image and likeness.”” – Epistle of Barnabas chapter 6
Jerome
Barnabas the Cyprian, also called Joseph the Levite, ordained apostle to the Gentiles with Paul, wrote one Epistle, valuable for the edification of the church, which is reckoned among the apocryphal writings. – Jerome, On Illustrious Men, chapter 7
‘Their infirmities were multiplied; afterwards they made haste.’ Whose infirmities were multiplied? Those of the saints, of course, mentioned above in the land of the Lord. When they were foolish, incredulous, erring, slaves to desires and pleasures of all sorts, stirring up trouble in greed and envy, they multiplied their weaknesses; when they were baptized and sanctified; when, converted to repentance, they abandoned their sins of the past; then, they made haste. I have read in the Letter of Barnabas (if you accept evidence from that source) that God chose as apostles men lawless beyond all sin. (Barnabas chapter 5.9) It follows that, if they were more wretched than any sinner, their infirmities were, indeed, multiplied; but see how quickly afterwards their weakness vanished. — Jerome, Homily 61
Didymus the Blind
Now, how did those who were wounded to good effect so as to die to impiety become Ethiopians, if not by being born of the devil and choosing to do his will? In fact, it is said of him that he is black as a result of the darkness of his ignorance and malice, as indicated in the book of repentance called Shepherd and in the Epistle of Barnabas. – Didymus the Blind, Commentary on Zechariah 9
The apostle in Christ therefore writes to Corinthians and Galatians: to the former, “I gave you birth through the Gospel”; to the latter, “My children, for whom I am again in the pain of childbirth until Christ is formed in you.” Peter, leader of the apostles, likewise writes as though to his own children in a letter he dispatched, “Like obedient children, do not be conformed to your former ways.” Barnabas, likewise, who along with Paul was himself appointed apostle for the uncircumcised, sent a letter to those with faith in the Gospel, and directed it to his sons and daughters, as it were. – Didymus the Blind, Commentary on Zechariah 10
Those struck by God’s sword are Ethiopians in that they share in the devil’s evil and sin, getting their name from his blackness; in the Shepherd (3.9.19) and in the Epistle of Barnabas (4:9), remember, Satan is called black, falling away from the splendor and virtue and spiritual whiteness that only the person whitened by God can completely possess. – Didymus the Blind, Commentary on Zechariah 13
“With the voice of rejoicing and confession, the sound of those keeping festival.” Psalm 41:5 LXX Then he says: not as it happened by chance, nor according to a random circumstance is my passage made, but “with the voice of rejoicing and confession.” … The name “confession” in the Scriptures has two meanings—so that I do not say even a third. It refers to the acknowledgment made concerning sins, as when it says: “Having gathered, confess your sins.” This, then, is found in Barnabas, in the epistle attributed to him: “Having gathered, confess your sins.” (Barnabas chapter 19:12) And again: “Confess your sins to one another.” (James 5:16) “I made known my sin to you, and I did not hide my iniquity; I said, ‘I will confess against myself my iniquity to the Lord.’” (Psalm 31:5) He confesses, weeping and lamenting his former sins. – Didymus the Blind, Commentary on Psalms 41:5, 300:12-13
Rufinus
Now the names of the apostles of our Lord and Savior which are recorded are plain to all from the gospels themselves. The names of the seventy disciples, however, we have nowhere found written; one of them, though, is said to be Barnabas, who is also mentioned in the Acts of the Apostles. Paul mentions him as well in his writings. They say, finally, that he is the one who wrote to the Corinthians with Sosthenes and Paul. — Rufinus, Church History 1.12.1
Extra
Codex Sinaiticus: Along with the normal New Testament books, the epistle of Barnabas and Shepherd of Hermas are included. Compiled/written: 4th century, often placed around the middle of the 4th century.