IV. THE WRITINGS OF BARNABAS AND HERMAS.
9. The writings current under the names of Barnabas and Hermas have by no means the outward testimony in their favor by which the preceding epistles of Clement, Ignatius, and Polycarp are supported; nor the inward evidence arising from the consideration of their contents. We will consider them briefly in the order abovenamed.
10. Until recently the first part of the Epistle of Barnabas existed only in a Latin version. But in 1859 Tischendorf discovered at Mount Sinai the Sinai Codex (Chap. 26, No. 5), which contains the entire epistle in the original Greek. That the writer was the Barnabas mentioned in the New Testament as the companion of Paul in preaching the gospel, cannot be maintained on any firm basis of evidence. As to the date of its composition learned men differ. Hefele places it between the years 107 and 120. Apostolic Fathers, Prolegomena, p. 15.
The writer was apparently a Hellenistic Jew of the Alexandrine school, and he wrote for the purpose of convincing his brethren, mainly from the Old Testament, that Jesus is the Messiah, and that in him the rites of the Mosaic law are done away. His quotations from the Old Testament are numerous, and his method of interpretation is allegorical and sometimes very fanciful, as in the following passage, for the right understanding of which the reader should know that the two Greek letters [Greek: IÊ], which stand first in the name [Greek: IÊSOUS], JESUS, and represent that name by abbreviation, signify as numerals, the first ten, the second, eight; also that the Greek letter [Greek: T] (the sign of the cross) denotes as a numeral, three hundred. "The Scripture says," argues Barnabas, "that Abraham circumcised of his house three hundred and eighteen men. What was the knowledge communicated to him [in this fact]? Learn first the meaning of the eighteen, then of the three hundred. Now the numeral letters [Greek: I], ten, [Greek: Ê], eight, make eighteen. Here you have Jesus (Greek [Greek: IÊSOUN], of which the abbreviation is [Greek: IÊ]). And because the cross, which lies in the letter [Greek: T], was that which should bring grace, he says also three hundred." Chap. 9. The Rabbinic system of interpretation in which the writer was educated furnishes an explanation, indeed, of this and other like puerilities, but no vindication of them.
11. The Shepherd of Hermas, as the work current under the name of Hermas is called, consists of three books—his Visions, his Commands, and his Similitudes. The four visions are received through the ministry of an aged woman, who is the church of Christ. The twelve commands and ten similitudes are received from one who appears to him "in the habit of a shepherd, clothed with a white cloak, having his bag upon his back, and his staff in his hand," whence the title The Shepherd of Hermas. All these are intended to unfold the truths of Christianity with its doctrines and duties. The writer has a most luxuriant imagination. In reading his books, particularly the first and the third, one sometimes finds himself bewildered in a thicket of images and similitudes, some of them grotesque and not altogether congruous. Yet the work throws much light on the religious ideas and tendencies of its age.
The ancients speak doubtingly of the authority of this work. Origen, whom Eusebius and Jerome follow, ascribes it to the Hermas mentioned in the epistle to the Romans (chap. 16:14); though it does not appear that he had any other ground for this than the identity of the name. The Muratorian canon names as its author Hermas the brother of Pius bishop of Rome. According to this, which is the more probable view, the date of its composition would be about the middle of the second century.