Part 4
Chapter 4—Of Efficacious  Grace

Section 2—Barnabas. A.D. 70.

Barnabas speaks of the work of grace as a new creation, or as a formation of man again, which requires Almighty power; his words in one place are these.[1] “Wherefore having renewed us by the remission of our sins, epoiesen emas allen tupon, os paidion, ‘he hath made us of another form, as a little child,' to have a soul as though he had made us again; for the Scripture says concerning us, as he said to the Son, ‘Let us make man after our image, and after cur likeness.'” Again, says he, “I will show thee how in the last days he hath made deuheran plasin, ‘a second formation for us;' the Lord saith, Behold, I will make the last as the first: behold, therefore, emeis anapeplasmetha, ‘we are made again;' as he again says in another prophet, Behold, saith the Lord, I will take out their stony hearts, and I will put in them fleshly ones.” And in another place,[2] speaking of the sanctification of the sabbath day, he expresses himself thus; “When we receive the righteous promise, of sin being no more, gegonoton de kainon panton upo Kurio, ‘being made all new by the Lord,' then shall we be able to sanctify it, being first sanctified ourselves.” And a little after says he,[3] “Receiving the remission of sins, and hoping in the name of the Lord, egenometha kainoi, palin ex arches aptomenoi, we become new, being created again as at the beginning.” Repentance, spiritual wisdom and knowledge, are, according to him, pure gifts of the grace of God; for, says he,[4] he “dwells in us, who were under the servitude of death, opening to us the door of the temple, which is the mouth; metanoian didous emin, ‘and giving repentance to us;' introduces us into the incorruptible temple.” He observes,[5] that “Christ chose his apostles to preach the gospel, ontas uper pasan amartian anamoterous, ‘being more sinful than all sin itself;' that he might show he came not to call the righteous, but sinners to repentance.” And in another place he says,[6] “See how well Moses gave the law, but whence is it that they know and understand these things? We therefore justly understanding the commandments, speak as the Lord hath willed; wherefore he hath circumcised our ears and hearts, ina suniomen tauta, that we may understand these things.” Wherefore he blesses the Lord for what knowledge and understanding in divine things he is pleased to give, saying,[7] “Blessed be our Lord, o sophian kai noun themenos en emin ton kruphion autou, who hath put in us wisdom and understanding of his hidden things.” To which may be added that prayer of his,[8] “God, that governs all the world, doe umin sophian, ‘give you wisdom,' understanding, prudence, and knowledge of his commandments, with patience.”


[1] Barnab. Ep. Far. 1, sect. 5. p. 221, 222.

[2] Ibid. sect. 11. p. 224.

[3] Barnab. Ep. Par. 1. sect. 12. p. 246.

[4] Ibid. p. 247.

[5] Ibid. sect. 4. p. 218.

[6] Ibid. 8. p. 233.

[7] Ibid. 5. p. 221.

[8] Ibid. Par. 2, sect. 3, p. 253.