Barnabas XXI

It is well, therefore, that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom of God; but he who chooseth other things shall be destroyed with his works. On this account there will be a resurrection, on this account a retribution. I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one]. The Lord is near, and His reward. Again, and yet again, I beseech you: be good lawgivers to one another; continue faithful counsellors of one another; take away from among you all hypocrisy. And may God, who ruleth over all the world, give to you wisdom, intelligence, understanding, knowledge of His judgments, with patience. And be ye taught of God, inquiring diligently what the Lord asks from you; and do it that ye may be safe in the day of judgment. And if you have any remembrance of what is good, be mindful of me, meditating on these things, in order that both my desire and watchfulness may result in some good. I beseech you, entreating this as a favour. While yet you are in this fair vessel, do not fail in any one of those things, but unceasingly seek after them, and fulfil every commandment; for these things are worthy. Wherefore I have been the more earnest to write to you, as my ability served, that I might cheer you. Farewell, ye children of love and peace. The Lord of glory and of all grace be with your spirit. Amen. Footnote 457: The Codex Sinaiticus has simply “Epistle of Barnabas” for title; Dressel gives, “Epistle of Barnabas the Apostle,” from the Vatican MS. of the Latin text. Footnote 458: The Cod. Sin. has simply, “the Lord.” Footnote 459: Literally, “the judgments of God being great and rich towards you;” but, as Hefele remarks, δικαίωμα seems here to have the meaning of _righteousness_, as in Rom. v. 18. Footnote 460: This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads “thus,” instead of “because,” and separates the clauses. Footnote 461: The Latin reads, “a spirit infused into you from the honourable fountain of God.” Footnote 462: This sentence is entirely omitted in the Latin. Footnote 463: The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld. Footnote 464: Literally, “in the hope of His life.” Footnote 465: The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek. Footnote 466: Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως). Footnote 467: Literally, “we ought more richly and loftily to approach His fear.” Footnote 468: Instead of “to Him with fear,” the reading of Cod. Sin., the Latin has, “to His altar,” which Hilgenfeld adopts. Footnote 469: The Latin text is literally, “the adversary;” the Greek has, “and he that worketh possesseth power;” Hilgenfeld reads, “he that worketh against,” the idea expressed above being intended. Footnote 470: Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc. Footnote 471: Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stand…