In the absence of better evidence, apologists grasp at extremely slight indications of authenticity, and of this nature seems to us the mark of genuineness which Bleek and others(3) consider that they find in the fact,
that the name of Barnabas is placed before that of Paul in this document. It is maintained that, from the 13th chapter, the author commences to give the precedence to Paul, but that, in reverting to the former order, the synodal letter gives evidence both of its antiquity and genuineness. If any weight could be attached to such an indication, it is unfortunate for this argument that the facts are not as stated, for the order "Barnabas and Paul" occurs at xiv. 12 and 14, and even in the very account of the Council at xv. 12. The two names are mentioned together in the Acts sixteen times, Barnabas being named first eight times (xi. 30, xii. 25, xiii. 1, 2, 7, xiv. 12, 14, xv. 12), and Paul as frequently (xiii. 43, 46, 50, xv. 2 twice, 22, 25, 35). Apologists like Lekebusch(1) and Oertel(2) reject Bleek's argument. The greeting [———] with which the letter opens, and which, amongst the Epistles of the New Testament, is only found in that bearing the name of James (i. 1), is said to be an indication that the letter of the Council was written by James himself.(3) Before such an argument could avail, it would be necessary, though difficult, to prove the authenticity of the Epistle of James, but we need not enter upon such a question. [———] is the ordinary Greek form of greeting in all epistles,(4) and the author of Acts, who writes purer Greek than any
other writer in our Canon, naturally adopts it. Not only does he do so here, however, but he makes use of the same [———] in the letter of the chief captain Lysias (xxiii. 26),(1) which also evidently proceeds from his hand. Moreover, the word is used as a greeting in Luke i. 28, and not unfrequently elsewhere in the New Testament, as Mattli. xxvi. 49, xxvii. 29, xxviii. 9, Mark xv. 18, John xix. 3,2 John 10, 11. Lekebusch,(2) Meyer,(3) and Oertel(4) reject the argument, and we may add that if [———] prove anything, it proves that the author of Acts, who uses the word in the letter of Lysias, also wrote the synodal letter. In what language must we suppose that the Epistle was originally written? Oertel maintains an Aramaic original,(5) but the greater number of writers consider that the original language was Greek.(6) It cannot be denied that the composition, as it stands, contains many of the peculiarities of style of the author of Acts;(7) and these are, indeed, so marked that even apologists like Lekebusch and Oertel, whilst maintaining the substantial authenticity of the Epistle, admit that at least its actual form must be ascribed to the general author. The originality of the form being abandoned, it is difficult to perceive any ground for asserting the originality and genuineness of
the substance. That assertion rests solely upon a vague traditional confidence in the Author of Acts, which is shown to be without any solid foundation. The form of this Epistle clearly professes to be as genuine as the substance, and if the original language was Greek, there is absolutely no reason why the original letter should have been altered. The similarity of the construction to that of the prologue to the third Gospel, in which the personal style of the writer may be supposed to have beeu most unreservedly shown, has long been admitted:—
[———]
A more detailed linguistic examination of the Epistle, however, confirms the conclusion already stated. Verse 23: [———], ii. 23, v. 12, vii. 25, xi. 30, xiv. 3, xix. 11, 26, and elsewhere the expression is only met with in Mark vi. 2; the phrase [———] finds a parallel in xi. 30, [———], k. t. X. The characteristic expression [———], is repeated, xi. 1, xvi. 7, xxvii. 2, 5, 7. Verse 24: [———], xiii. 46, xiv. 12, Luke vii. 1, xi. 6, cf. i. 1; Paul 5, rest only 2 times. [———], xvii. 8,13, Luke i. 12, xxiv. 38, elsewhere thirteen times. [———] is not found elsewhere, but the preference of our writer for compounds of [———], and [———] is marked, and of these consists a large proportion of his [———], Acts 15, Luke 14 times, and frequently elsewhere; the phrase [———], may be compared with xiv. 22, [———], cf. xiv. 2. [———]
