Month: March 2007 (Page 1 of 2)

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ep.Barn. 7.2 has one primary point in similarity with 2Ti 4.1, though it shares some commonality with 1Pe 4.5; Ac 10.42; Poly. Phil. 2.1; 2Cl 1.1.

Ep.Barn. 7.2 || 2Ti 4.1

(2) εἰ οὖν ὁ υἱὸς τοῦ θεοῦ, ὢν κύριος καὶ μέλλων κρίνειν ζῶντας καὶ νεκρούς, ἔπαθεν ἵνα ἡ πληγὴ αὐτοῦ ζωοποιήσῃ ἡμᾶς, πιστεύσωμεν ὅτι ὁ υἱὸς τοῦ θεοῦ οὐκ ἠδύνατο παθεῖν εἰ μὴ διʼ ἡμᾶς. (Ep.Barn. 7.2)
(2) If, therefore, the Son of God, who is Lord and is destined to judge the living and the dead, suffered in order that his wounds might give us life, let us believe that the Son of God could not suffer except for our sake. (Ep.Barn. 7.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (290, 291). Grand Rapids, Mich.: Baker Books.

1 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ· (2Ti 4.1, NA27)
1 I solemnly urge in the presence of God and Christ Jesus, the one who will judge the living and the dead, and by His appearing and His Kingdom: (2Ti 4.1, my own translation)

The primary point of similarity is, obviously, that Christ (the Son of God) will judge the living and the dead. The portion about judging is exactly the same in both texts: κρίνειν ζῶντας καὶ νεκρούς. An infinitive, followed by a participle and adjective, joined by καὶ and agreeing in case, number and gender.

The secondary point of similarity—the bit about the impending state of the judgment—is wrapped up with the first. In both texts it uses the same verb (Ep.Barn. anarthrous participle μέλλων; NA27 subsantive participle τοῦ μέλλοντος) but the modification structures are different. Barnabas has a phrase with noun and participle, joined by καὶ, agreeing in case, number and gender. This is all part of a relative clause that further explains who the Son of God is and what he does:

εἰ οὖν ὁ υἱὸς τοῦ θεοῦ,
If, therefore, the Son of God,
   ὢν
   who
      κύριος καὶ μέλλων κρίνειν
      (is) Lord and (is) destined to judge
         ζῶντας καὶ νεκρούς
         living ones and dead

2Ti 4.1, however, uses the same verb as a particple but in a different case with an article. It is in the genitive, which is in agreement with the phrase that precedes it, and it serves to further modify “Christ Jesus”.

Διαμαρτύρομαι ἐνώπιον
I solemnly urge in the presence
      τοῦ θεοῦ
      of God
   καὶ
   and
      Χριστοῦ Ἰησοῦ
      Christ Jesus
         τοῦ μέλλοντος κρίνειν
         who is about to judge
            ζῶντας καὶ νεκρούς
            living ones and dead

One issue in 2Ti invovles determining what the participle+infinitive phrase modifies. Does Granville Sharp apply? I’d say that while Paul invokes the presence of both God and Christ Jesus, the singular number of the participle phrase would point back to just “Christ Jesus”. It points to Christ as judge. The article of the participle substantizes the phrase and functions like a relative pronoun, thus the participial clause functions like a relative clause, as I’ve translated. (I’m flying off the seat of my grammatical pants here, though, and am open to correction or other opinions). The Ep.Barn. passage has no such confusion, it more explicitly points to the “Son of God” as judge, after calling him Lord and judge.

Also note that Ep.Barn. and 2Ti here use relative structures (one a relative clause, the other a participial clause functioning relatively) in disclosing who judges and the impending nature of the judgement. All in all very similar, but as was noted above this same idea of Christ being the judge of the living and the dead is not localized to these two passages. Here are the others:

• 1Pe 4.5: οἳ ἀποδώσουσιν λόγον τῷ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς.


• Ac 10.42: καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.


• Poly. Phil. 2.1: … ὃς ἔρχεται κριτὴς ζώντων καὶ νεκρῶν,


• 2Cl 1.1: Ἀδελφοί, οὕτως δεῖ ἡμᾶς φρονεῖν περὶ Ἰησοῦ Χριστοῦ, ὡς περὶ θεοῦ, ὡς περὶ κριτοῦ ζώντων καὶ νεκρῶν.

As the same basic phrase and thought occurs among different authors (six instances, in total, from six different authors) I’d say that any dependence of Ep.Barn. on 2Ti is unlikely even though they use the same exact form of infinitive clause. That Christ “will judge the living and the dead” was a phrase likely found in some common liturgical source or emphasized due to its repetition in the NT documents. Still, the degree of similarity between Ep.Barn. and 2Ti is intriguing.

Next up: Ep.Barn. 1.3, 4, 6.

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

A few NT references are listed as potential allusion sources for Ep.Barn. 5.6.

Ep.Barn. 5.6 || 1Ti 3.16, 2Ti 1.10*

(6) οἱ προφῆται, ἀπʼ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν. αὐτὸς δὲ ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ἐν σαρκὶ ἔδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
(6) The prophets, receiving grace from him, prophesied about him. But he himself submitted, in order that he might destroy death and demonstrate the reality of the resurrection of the dead, because it was necessary that he be manifested in the flesh.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (284, 285). Grand Rapids, Mich.: Baker Books.

16 καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ. (1Ti 3.16, NA27)
16 And most certainly, great is the mystery of godliness: Who was revealed in flesh, Vindicated in the Spirit, Seen by angels, Proclaimed amongst the peoples, Believed on in the world, Taken up in glory. (1Ti 3.16, my own translation)

10 φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου (2Ti 1.10, NA27)
10 and now has been revealed through the appearance of our Saviour Christ Jesus, who indeed abolished death and brought to light life and immortality through the gospel (2Ti 1.10, my own translation)

There are a few spots where affinities between Barnabas and the PE texts can be seen.

First, between Ep.Barn. 5.6 and 1Ti 3.16, the primary affinity has to do with the idea of Christ being manifested (φανερόω) in the flesh (ἐν σαρκὶ). The ideas are remarkably the same and the language seems almost liturgical. Indeed, that’s the vibe one gets from 1Ti 3.16, which has long been considered to have some sort of early Christian hymn or creed as its source. The Oxford committee that gathered these references notes the same thing: “But as it itself (1Ti 3.16) is probably quoting a current liturgical form, literary dependence cannot be pressed either way” (13). Note also that Ep.Barn. uses the phrase “manifested in the flesh” several times (Ep.Barn. 6.7, 9, 14; 12.10; 14.5). The idea has to come from somewhere, whether it be common liturgical formula (probably) or this portion of First Timothy.

Second, between Ep.Barn. 5.6 and 2Ti 1.10, there are a few points of contact. The first is similar to that of 1Ti 3.16, that Christ has appeared. 2Ti 1.10 uses φανερόω not in reference to Christ (directly, as both Ep.Barn. 5.6 and 1Ti 3.16 do) but as a participle clause that further explains “purpose and grace” from v. 9. We were saved according to God’s “purpose and grace” and not our own works. 2Ti 1.9-10 has two clauses that further explain this purpose and grace. The first is v.9, explaining that his purpose and grace have “been granted to us in Christ Jesus from times eternal”. The second is the first part of v. 10, which here has some affinity with Ep.Barn. 5.6. God’s “purpose and grace” has been “revealed” (φανερόω) through the appearance (ἐπιφανείας) of our Saviour Jesus Christ. This is similar to 1Ti 3.16, though the specific note of manifestation/appearance in the flesh (ἐν σαρκὶ) is not made in 2Ti 1.10.

The second point of contact between Ep.Barn. 5.6 and 2Ti 1.10 has to do with the destruction of death. The word translated destruction (Ep.Barn) or abolish (2Ti) is καταργέω. In both cases the destruction is of death (τὸν θάνατον). Both texts portray Jesus Christ as the one who destroyed death.

A third point of contact is not specifically lexical but rather topical. Both texts note the effect of the destruction of death using different words but both essentially supporting the same concept. In Ep.Barn., the consequence of the destruction of death is that Christ demonstrates “the reality of the resurrection of the dead”. In 2Ti, Christ brings “to light life and immortality through the gospel”. In both cases, the effect has to do with life — immortality. Because Christ destroyed death, the dead in Christ also are not bound by death, they will rise. Christ’s death obliterates the darkness and shines light on the life we will have into the ages. Different words, same basic concept: With the destruction of death those who are dead are no longer bound by death. There is now life.

These three points in common between Ep.Barn. 5.6 and 2Ti 1.10 are striking. I don’t know that dependence can be proven, but the ideas behind both texts share several commonalities that stimulate thought.

Next up: Ep.Barn. 7.2.

* Note that the Oxford committee also lists 1Pe 1.20-21 as a possible allusion/parallel source along with 2Ti 1.10:

20 προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου φανερωθέντος δὲ ἐπʼ ἐσχάτου τῶν χρόνων διʼ ὑμᾶς 21 τοὺς διʼ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν. (1Pe 1.20-21, NA27)
20 He was foreknown before the foundation of the world but was made manifest in the last times for your sake, 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God. (1Pe 1.20-21, ESV)

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

The discussion of the Epistle of Barnabas in The New Testament in the Apostolic Fathers lists seven potential references to the Pastoral Epistles. The editors rate each of the Pastoral Epistles with a ‘D’, and each of the readings have a ‘d’ mark as well. This means the editors see some affinity between the two books in these seven instances, but no clear case for dependence can be made.

Ep. Barn 5.9 || 1Ti 1.15f.

(9) ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους ἵνα δείξῃ ὅτι οὐκ ἦλθεν καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ. (Ep. Barn. 5.9)
(9) And when he chose his own apostles who were destined to preach his gospel (who were sinful beyond all measure in order that he might demonstrate that “he did not come to call the righteous, but sinners”), then he revealed himself to be God’s Son.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (284). Grand Rapids, Mich.: Baker Books.

15 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. 16 ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπʼ αὐτῷ εἰς ζωὴν αἰώνιον. (1Ti 1.15-16, NA27)
Aland, B., Aland, K., Black, M., Martini, C. M., Metzger, B. M., & Wikgren, A. (1993, c1979). Novum Testamentum Graece (27th ed.) (543). Federal Republic of Germany: United Bible Societies.
15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. 16 But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. (1Ti 1.15-16, ESV)

There is affinity between the two, but the likelier influence is that of Mt 9.13: “Go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” Holmes provides a footnote linking to this verse in his edition as justification for the quote marks in his text. And the Oxford committee also lists Mt 9.13 as a parallel (along with the synoptic parallels to this passage). But that’s only part of the story.

Unique in relation to 1Ti 1.15-16 is the idea that Paul was a vile sinner, and his calling to apostle served as an object lesson of the extent to which God’s grace can reach. Key to this is the use of the same word group (Barn: δείξῃ, NA27: ἐνδείξηται) for the verb that has Christ (either explicitly or via verb person/number reference) as subject.

Also interesting, at least to me, is the language used to describe the apostles (Ep.Barn.) and Paul (1Ti). It is not complementary. Ep.Barn. calls them “sinful beyond all measure”; Paul calls himself the foremost of sinners. The picture in both of these passages is clear. The most sinful have been redeemed. The degree of change was massive — from the worst sinner to an apostle of Christ. And the reason is the same: That Christ might demonstrate his power to save by using the worst sinners as his primary ambassadors.

Next up: Ep. Barn. 5.6