The Gospel Of Barnabasrejected Scriptures

Barnabas, along with Paul, served to straighten out Jew/Gentile tensions that arose in the early church by sharing from the Scriptures and his experience how the Gentiles were being saved and could fellowship with Jews (Acts 15:1-21; Galatians 2:1-10). Although this issue was not without its challenges for Barnabas. Early church writings tell us that Luke was the author of both the Gospel of Luke and the book of Acts. 'The earliest of the external testimonies appears in the Muratorian Canon (c. 170), where the explicit statement is made that Luke was the author of both the third Gospel and the 'Acts of All the Apostles.'

Question: 'What were the different missionary journeys of Paul?'
Answer:
The New Testament records Paul taking three missionary journeys that spread the message of Christ to Asia Minor and Europe. The apostle Paul was a well-educated, leading Jew named Saul. Living in Jerusalem just after Christ’s death and resurrection, he did his best to destroy the Christian church. He even participated in the execution of the first Christian martyr, Stephen (Acts 7:55–8:4).
On his way to Damascus to find and imprison more Christians, Paul met the Lord. He repented, turning in faith to Jesus Christ. After this experience, he attempted to persuade Jews and Christians about his life-changing conversion. Many doubted and shunned him. Christians such as Barnabas, however, accepted and spoke up for him. Paul and Barnabas became missionary partners.
On three separate missionary journeys—each several years in length—Paul preached the news of Jesus in many coastal cities and trade route towns. The following is a brief chronicle of these missionary journeys:
1st Missionary Journey (Acts 13-14): Answering God’s call to proclaim Christ, Paul and Barnabas left the church at Antioch in Syria. At first, their method of evangelism was to preach in the town synagogues. But when many of the Jews rejected Christ, the missionaries recognized God’s call of witnessing to the Gentiles.
Because of his bold testimony of Jesus, Saul the persecutor became Paul the persecuted. Those who rejected his message of salvation through Jesus Christ tried to stop and harm him. In one city, he was stoned and left for dead. But God spared him. Through trials and beatings and imprisonments, he kept on preaching Christ.
Paul’s ministry to Gentiles brought controversy over who could be saved and how to be saved. Between his first and second missionary journeys, he participated in a conference in Jerusalem discussing the way of salvation. The final consensus was that the Gentiles could receive Jesus without submitting to Jewish traditions.
2nd Missionary Journey (Acts 15:36-18:22): After another stay in Antioch, building up the church there, Paul was ready to take a second missionary journey. He asked Barnabas to join him, revisiting the churches of their first missionary journey. A disagreement, however, caused them to split. God turned this dispute into a positive, for now there were two missionary teams. Barnabas went to Cyprus with John Mark, and Paul took Silas to Asia Minor.
God providentially redirected Paul and Silas to Greece, bringing the gospel to Europe. At Philippi, the missionary team was beaten and imprisoned. Rejoicing to suffer for Christ, they sang in jail. Suddenly, God caused an earthquake to open the doors of the cell and free them from their chains. The amazed jailer and his family believed in Christ, but the government officials begged Paul and Silas to leave.
Traveling on to Athens, Paul preached to an inquisitive audience on Mars Hill. He proclaimed the only true God whom they could know and worship without man-made idols. Again, some sneered and some believed.
Paul taught those who believed in Christ and established them in churches. During this 2nd missionary journey, Paul made many disciples from all backgrounds: a young man named Timothy, a businesswoman named Lydia, and the married couple Aquila and Priscilla.
3rd Missionary Journey (Acts 18:23-20:38): During Paul’s third journey, he fervently preached in Asia Minor. God confirmed his message with miracles. Acts 20:7-12 tells of Paul at Troas preaching an exceptionally long sermon. A young man, sitting in an upstairs window sill, went to sleep and fell out the window. He was thought to be dead, but Paul revived him.
Once involved in the occult, the new believers at Ephesus burned their magic books. Idol-makers, on the other hand, were not pleased with their loss of business on account of this one true God and His Son. One silversmith named Demetrius started a city-wide riot, praising their goddess Diana. Trials always followed Paul. The persecution and opposition ultimately strengthened true Christians and spread the gospel.
At the end of Paul’s third missionary journey, he knew he would soon be imprisoned and probably killed. His final words to the church at Ephesus display his devotion to Christ: “You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:18-24).
Some Bible scholars see a fourth missionary journey as well, and early Christian history does seem to attest to the idea. At the same time, there is no explicit evidence for a fourth journey in the Bible, as it would have occurred after the close of the book of Acts.
The purpose of all of Paul’s missionary journeys was the same: proclaiming God’s grace in forgiving sin through Christ. God used Paul’s ministry to bring the gospel to the Gentiles and establish the church. Paul’s letters to the churches, recorded in the New Testament, still support church life and doctrine. Although Paul’s missionary journeys caused him to sacrifice everything, they were worth the cost (Philippians 3:7-11).

The Gospel Of Barnabas Book


I remember one of my first conversations with a Muslim very well.

The gospel of barnabas text

This is what he said to me:

“The Church hid the Gospel of Barnabas until the Council of Nicaea in the year 325 AD. It was part of the Injil (New Testament), but then the Church suppressed it. You can read there that Jesus predicted the coming of the prophet Muhammad. This Gospel tells the true story of the life of Jesus Christ. The Christians hid it because it shows that Jesus is indeed the prophet as described by Islam.”

Maybe you’ve heard that kind of question before, or you’ve asked yourself that question. I had never heard of the “Gospel of Barnabas”, so I could not answer the question of this Muslim friend. “You see,” he said, “your ignorance is proof that the Church has suppressed it. ”

I wanted to know whether the “Gospel of Barnabas” was genuine or not. On the Internet, I found a copy of this “Gospel” and began to study it. Here are the conclusions I have drawn.

A) The history of the “Gospel of Barnabas”

George Sale published his translation of the Koran in English in 1734, and in the introduction he referred to the “Gospel of Barnabas”. He wrote that there existed a translation in Spanish (which no longer exists, apart from a few excerpts), and one in Italian. It was in the library of Prince Eugene of Savoy.

In the preface to the Italian version it was said that a Catholic monk named Fra Marino (1590) had found the “Gospel of Barnabas” in the library of Pope Sixtus V. The monk had seized the book, had read it and had converted to Islam.

According to Sale, the way in which the “Gospel of Barnabas” relates the life of Jesus is very different from that of the four Gospels of the Bible. In many aspects, this Gospel agrees with the Quran and the Hadith in the following ways:

The Gospel Of Barnabasrejected Scriptures

– Jesus denies that he is the Son of God (Gospel of Barnabas, chapter 70)
– Judas is crucified in the place of Jesus (Gospel of Barnabas, chapter 216)
– Jesus announces the coming of Muhammad (Gospel of Barnabas, chapter 112)

Sale did not think that this book was a true Gospel.

In 1907, the English translation of the “Gospel of Barnabas” was published by Lonsdale and Laura Ragg. For them too, it was a false “Gospel.” Their translation was distributed for the first time in the Muslim world in 1973; Since then, the number of printed copies is estimated at 100,000, in Pakistan alone.

It has been translated into Arabic and other languages. The media made it into a sensation among Muslims, who believed they had finally found a document – of supposedly Christian origin – which proved that Jesus is the Issa Al-Massih of Islam and that Muhammad is the prophet of Allah who had been announced.

B) Evidence that the “Gospel of Barnabas” is not genuine

Many Muslims believe that Christians reject the “Gospel of Barnabas” only because of its Islamic character. There are, however, internal and external reasons that provide a much stronger basis for such rejection. What are those reasons.

1. It is impossible for Barnabas to be its author

Muslims say that the “Gospel of Barnabas” was written in the first century AD. By a Jewish man who travelled with Jesus, and that this is a true Gospel.

If we were to accept the internal claims of the book, it would have been written by one of the twelve apostles of Jesus. However, the Barnabas mentioned in the Bible does not appear until after the death and resurrection of Jesus. Here is what we read in the Bible:

Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet. (Injil, Acts 4: 36-37)

It is therefore the apostles who gave this man the name of Barnabas. He was certainly not one of the twelve apostles chosen by Jesus, whose names are quoted in two of the Gospels (Matthew 10: 2-4 and Luke 6: 14-16). Barnabas is not on any of the lists, and his name appears nowhere in the four Gospels.

The “Gospel of Barnabas”, however, contradicts this fact, since it affirms that Jesus called Barnabas by his name on various occasions, as is the case in the following example:

Jesus replied, “Do not be sad, Barnabas, for those whom God has chosen before the creation of the world will not perish! Rejoice, because your name is written in the book of life. “(Gospel of Barnabas, chapter 19).

Jesus could not have called Barnabas by his name, since he received it only some time after Jesus ascended to heaven! Here is additional evidence that this book was not written by Barnabas:

2. The linguistic, historical and geographical errors found in the book

If Barnabas had indeed been the author of the book, he should have known the essentials of Jewish life in his time. Let us see if this was the case.

The Gospel Of Barnabasrejected Scriptures John Hagee

A) Christ
The word χριστός (Christ) is the Greek translation of the Hebrew word מָשִׁיח (Messiah). When translated into English, both words mean The Anointed. They are the same word! And this word is not unusual, or only used by the intellectual or religious elite. It is one of the most common words used by Jews and Christians. The Biblical Barnabas, obviously a religious Jew, simply would not have been able to ignore it.
The significance of this issue is Jesus is called Christ at the very beginning of the “Gospel of Barnabas”: “God has visited us these past days through his Prophet Jesus Christ “(prologue).
Nevertheless, in this book, Jesus repeatedly denies being the Messiah: “Jesus confessed and said the truth: ‘I am not the Messiah.’ (Chapter 42). How could Jesus be Christ and yet, at the same time and in the same book, deny being the Messiah when both terms mean exactly the same thing?
Whoever the author of this book was did not even know that the Greek word Christ means Messiah. The real Barnabas was a Hebrew, and he also knew Greek and could not possibly have made this mistake.

B) The leaders in the first century AD.
In chapter 3 of the book we read that Herod and Pilate reigned over Judea at the time of the birth of Jesus: “At that time Herod reigned in Judea by decree of Caesar Augustus; Pilate was governor.”
This is a complete error of proven history. It alone proves that this book cannot have been inspired by God. God’s word and God’s world must always agree. The Christian faith is built on facts.
Pilate did not hold power when Jesus was born. It was King Herod who reigned alone at that time, after taking power in 37 BC¹ until his death in 4 AD.
Pilate didn’t become governor until thirty years later, from 26 to 36 AD. It has been historically proven that King Herod and Pilate never ruled Judea at the same time. If the true Barnabas, who lived at the time when Pilate was in power, was the author of this Book he would have known.

C) Geography
In chapters 20-21 we read that Jesus went to Nazareth by boat and that he was welcomed by the sailors who were there. lived. He then leaves Nazareth to go up to Capernaum:
Jesus went to the Sea of ​​Galilee; He got into a boat and sailed to Nazareth, his city. (…) When they arrived at Nazareth, the sailors filled the city with the account of what Jesus had done. (…) Jesus went up to Capernaum.” (chapters 20-21) .
The Biblical account tells us that Jesus often visited Nazareth and Capernaum, so all his disciples must have know these cities well. The author of this book could not possibly have been a disciple of Christ, or known anything about the geography of Palestine! Nazareth was not a fishing village, and never had or has been. It was, rather, a village nestled in the foothills of a mountain range 14 km from the Sea of ​​Galilee!
The fishing village where Jesus went with his disciples is Capernaum and not Nazareth. There was no way to sail between Nazareth and Capernaum! The author of this book could not have been a disciple of Jesus. He could not even have lived in that region.

What conclusions can we draw from this?

In the “Gospel of Barnabas” we find basic errors about the language, history and geography of the Jewish world in the first century AD. These errors do not simply imply that this book was not written by Barnabas in the first century, it demands that we reject the Biblical Barnabas as its author.

When was it written?

The

The book was evidently written in the Middle Ages. If this can be shown to be true, it means that it was written long after Mohammed’s life.

Numerous elements prove that this false “Gospel of Barnabas” dates from the fifteenth century. The Raggs, in their introduction, asserted that it is a document produced in the Middle Ages – as mentioned above. According to them, it is the work of an apostate of Christianity, produced between the thirteenth and sixteenth centuries.

Mr. Khalil Saada, who translated the “Gospel of Barnabas” into Arabic in 1908, writes in his introduction:

Gospel Of St Barnabas

“All historians agree that the” Gospel of Barnabas “was written in the Middle Ages.”

Surprisingly, this introduction was removed from the copies that were subsequently published. If we consider the following facts, it is not difficult to prove that this “Gospel” was written several centuries after the time of Jesus and Muhammad:

A) The Manuscripts
The earliest documents available to us have been written in Italian and Spanish and date from the fifteenth century, or centuries thereafter.

B) The year of the jubilee
In the time of Moses, God commanded the Jews to observe the year of jubilee every fifty years:
And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan. 11 That fiftieth year shall be a jubilee for you; in it you shall neither sow nor reap what grows of itself nor gather the grapes from the undressed vines. (Torah, Leviticus 25: 10-11)
In the year 1300, Pope Boniface VIII declared that the year of the jubilee should be celebrated every hundred years, which is false. After his death, his successor, Pope Clement VI issued the bull Unigenitus Dei filius on 27 January 1343, reducing the interval between one Great Jubilee and the next from 100 years to 50 years.
The significant point is that there has therefore been a short period of less than 45 years during which it was taught that the year of jubilee was held every hundred years.
In the “Gospel of Barnabas,” Jesus is said to utter the following words:
“In the days of the Messiah, Messenger of God, this night will be the jubilee, every year, every year when it comes back every hundred years.”
The author of the “Gospel of Barnabas” has therefore unwillingly accepted and included in this book the inaccurate decree of the Pope. Therefore, he must have lived sometime in that 40-50 year period. The evidence is overwhelming.

Is there any other evidence that the “Gospel of Barnabas” was written in the fourteenth or fifteenth century? Yes, there is.

Gospel

C) The influence of Dante
Dante was a celebrated and popular poet who lived in the fourteenth century, at about the same time as Pope Boniface.
In Dante’s work we find a poem called The Divine Comedy, in which Dante describes his ascension to the tenth heaven, paradise, passing through nine other skies.
In many passages of the “Gospel of Barnabas” we can see the influence of Dante. For example, the author affirms, like Dante, that there are nine levels of the skies but that paradise is greater than all of them.
“Paradise is so great that no man can measure it. I tell you in truth, there are nine heavens between which the planets are. They are separated from each other by five hundred years’ march. (…) Well, I tell you the truth, the earth and the sky together are in relation to paradise as a grain of sand in comparison with all the earth. (Chapter 178)
The author of this ‘Gospel’ was therefore not alive and influenced by the teaching of Jesus, but informed and inspired by the idea of ​​the nine skies of Dante.

4. The “Gospel of Barnabas” contradicts certain principles of Islam

The “Gospel of Barnabas”, in many respects, is in harmony with the principles of Islam, but it contradicts some. For instance:

A) Who is the Messiah — Jesus or Muhammad?
In John 1:20 (Injil), John the Baptist declares that he is definitely not the Messiah. The author of the “Gospel of Barnabas”, makes Jesus says the same thing using almost the same words:
Jesus confessed and said the truth: “I am not the Messiah. (…) I am truly sent by God to the house of Israel, as a prophet of salvation, but after me the Messiah will come” (chapters 42 and 82) … The priest then said: What is the name of the Messiah? (…) Jesus answered (…): “Muhammad is his blessed name.(97)

This is in fact a complete error on the part of the author of the “Gospel of Barnabas,” since the Koran, as well as the Bible, teaches that Jesus alone is the Messiah. The Koran has never claimed that Mohammed is the Messiah:
“Verily, God is telling you the good news of His Word. His name is the Messiah Jesus son of Mary” (Quran 3:40, E.Montet)

B) The birth of Jesus.
In the Koran we read that Mary bore Jesus in sorrow:
“And Mary conceived it And she withdrew with him to a secluded place. The pains of childbirth took her from the trunk of a palm tree.” Nevertheless, the “Gospel of Barnabas” teaches the contrary:
The virgin was surrounded with immense splendour, and she gave birth to her son without pain” (chapter 3) .

This is an assertion that goes against both the Bible and the Koran. It also shows that this “Gospel” was written in the fifteenth century, since it echoes Catholic beliefs in the Middle Ages.

The gospel of barnabasrejected scriptures john hagee

C) The skies
According to the Koran, there are seven heavenly signs:
“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise.” (Koran 17:44, E. Montet).

The “Gospel of Barnabas” affirms that there are nine:
“I tell you in truth, there are nine heavens between which the planets are.”

The Gospel Of Barnabas Online

D) the end of time.
While the Koran says that men will live until the Day of Judgment, when the trumpet sounds (Surah 80:37), the “Gospel of Barnabas” declares that all men and all living beings will die on the thirteenth day of the period before the end of time (chapter 53). The author of the “Gospel of Barnabas,” says, “the holy angels shall die, and God alone shall remain alive” (chapter 53) at the time preceding the day of judgment.

TheKoran, on the other hand, never mentions the death of angels, but teaches that on the day of judgment eight angels will carry the throne of Allah (Sura 69:17).

F) Women
Marriage as defined in the Koran binds a woman to a man, but not necessarily a man to a woman. Muslims are allowed to have several wives (Koran 4:3) and may have unlimited number of maidservants (Koran 70:30). Nevertheless, the “Gospel of Barnabas” reproduces the biblical idea of ​​marriage: woman and man are linked in the same way by marriage, saying:
“Let man content himself with the wife whom his creator has given him and forgetting all others!” (Chapter 115).

5. Contradictions
In many respects, the “Gospel of Barnabas” contradicts both the Bible and the Koran, but it also contradicts itself.

I have already mentioned the example in which Jesus is described as Christ, but as not being the Messiah.

Here is another: Jesus predicted his death. In chapter 193, the author recounts his own version of the moment when Jesus resurrected his friend Lazarus from the dead. Towards the middle of the chapter we read:
“When we came to the sepulchre where everyone was crying, Jesus said,” Do not cry, for Lazarus is asleep and I have come to wake him up! “The Pharisees said,” Please God you sleep in this way. Jesus said, “My hour has not yet come, but when it comes, I will fall asleep in the same way, and I shall soon be awakened.” Jesus said again, “Remove the stone from the sepulchre!”
In other words, Jesus affirms that he will die and then rise again from the dead a few days later, just like Lazarus.

The author of the Gospel of Barnabas contradicts himself by making Jesus prophesy his own death and then the same author says that Jesus never died! How can Jesus announce his death in one place in the “Gospel” when in chapters 216 and 217 of the same book, we read that it is Judas who is arrested and crucified in the place of Jesus?

6. The writings of the first teachers of the Church do not mention it anywhere.

There is no mention of the “Gospel of Barnabas” by Christian teachers between the first and the fourteenth century. If its authenticity had been recognized, it should have been cited often during this long period of time. All the other books of the Scriptures are quoted many times. If this “gospel”, genuine or not, had even existed, someone would certainly have referred to it. But it is not mentioned once during the 1500 years of its supposed existence!

7. The early Islamic writings do not mention it.

Muslim apologists make extensive use of the “Gospel of Barnabas” today, but no Muslim mention of it occurs until the fifteenth or sixteenth century, when they would have used it exist. There is no doubt that many Muslim writers such as Ibn Hasm (d. 456 A.H.), Ibn Taimiyyah (d. 728 A.H.), and Hajji Khalifah (1067 A.H.) used the “Gospel of Barnabas”. But while there was a strong opposition between Christians and Muslims between the seventh and fifteenth centuries, not one person ever made reference to it.

8. Modern Muslim scholars reject it.

There is not much left to allow Muslims to continue to believe that the “Gospel of Barnabas” is a genuine Gospel that would be in harmony with the Koran and the Islamic tradition. It is not surprising that many Muslim scholars have recently rejected the book, calling it false. They understood that to claim that this book has a divine origin is actually a hindrance to the cause of Islam. According to the simplified Arabic encyclopaedia, published in 1965 in Cairo by Dar Al-kalam publishing house, p.354:
The book of Barnabas is a false Gospel which was written by a European in the fifteenth century. Moreover, there are serious errors in the account he makes of the political and religious situation as it was in Jerusalem in the time of Jesus. The book asserts that Issa proclaimed that he was not Christ but that he had come to announce the good news of the coming of Muhammad who would be the Christ.

No one can believe in both the “Gospel of Barnabas” and the Koran, for those who adhere to this “Gospel” can neither be a true Muslim nor a true Christian. It is therefore logical that the great modern professor Dr. Abbas Mahmoud Al Aqqad, who previously taught at the Islamic university Al Azhar Al Sharif, advises Muslims not to read this false “Gospel”. This professor said—and the facts give him good reason—that the “Gospel of Barnabas” has an effect that is just as destructive, if not more, on Islam than on Christianity. (Read, for example, his article published on 26 / 10/1959 in the newspaper Al-Akhbar)

Who is the author of the “Gospel of Barnabas”?

The big question is: Who is the author of this book? We have seen that the author did not master the language, history and geography of the time of Jesus. We have also seen that the book contains several ideas dating from the fourteenth century, and that the evidence furnished by the manuscripts takes us back to the fifteenth century. We can therefore reasonably conclude that the “Gospel of Barnabas” was written in the fourteenth century AD, and definitely not in the first century by a disciple of Jesus.

Who is the author? It is probably an apostate from Christianity. According to one scholar, the author could be a Spanish Muslim converted to Christianity by force during the Spanish Inquisition and who would have avenged himself by creating an Islamic “Gospel”.

Another suggests that the author was the Catholic monk Fra Marino himself, who, it is said, had converted to Islam (to avenge himself for having been disgraced by Pope Sixtus V). He then fabricated the manuscript and invented the story of its “discovery.”

We can not be sure of the identity of the author of the book. What we know is that it could not have been written by Barnabas.

Conclusion

The facts mentioned here are just a small part of the evidence which ridicule the “Gospel of Barnabas.” Those who have have any understanding of its contents and continue to use it against the Bible as a true account of Jesus’ life are as guilty as the author. This work is far from being an authentic narrative of the life of Jesus written in the first century, it is a document made during the Middle Ages. The only true accounts of the life of Jesus we have are found in the New Testament. The four Gospels of the Bible are reliable and historically accurate records, carefully copied and preserved through the centuries so that we can have confidence in knowing who the Saviour is and what He has done to save us.

The Gospel Of Barnabas Pdf

The “Gospel of Barnabas” would rob us of a Saviour who loves us and gave Himself for us. It presents us with a set of historical inaccuracies and a self-contradicting fraud dressed up as a gospel.
————————– ————–
¹ In Luke 23: 7 there is another Herod who reigned at the time of Jesus’ death. It is not the same as King Herod who reigned when Jesus was born.

Leave a comment:

The Gospel Of Barnabas Pdf

[Contact-form-7 id = “389” title = “Leave a comment”]