What is the Gospel of Barnabas about?

Origins and Historical Background

The text known as the “Gospel of Barnabas” is not part of the biblical canon and should not be confused with the canonical references to Barnabas in the New Testament (cf. Acts 4:36) or the noncanonical “Epistle of Barnabas.” Unlike genuine first-century works, the earliest known manuscripts of the “Gospel of Barnabas” date from around the 16th century, primarily in Italian and Spanish. This late provenance places it outside the time frame of the apostles and their close associates.

According to most historical inquiry, there is no evidence that any first-century believer wrote it. Rather, it appears to have been composed by an individual attempting to harmonize or influence Christian and Islamic beliefs during the Medieval or Reformation periods. Historical and linguistic studies of the manuscript demonstrate telltale signs of anachronisms and inconsistencies that fit neither the first-century Mediterranean world nor early Jewish-Christian culture.

Content Overview

The “Gospel of Barnabas” depicts Jesus primarily as a prophet, reshaping His teachings to align with doctrines not found in the established four Gospels (Matthew, Mark, Luke, and John). It omits and modifies many key elements of Christ’s ministry. Some versions even deny or reinterpret the crucifixion. In stark contrast, the canonical Gospels record crucial details about the death and resurrection of Jesus—events that the New Testament declares essential to our salvation:

• “For I delivered to you first of all what I also received: that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures.” (1 Corinthians 15:3–4)

The “Gospel of Barnabas” presents a narrative that conflicts with the established historical and textual testimony of the apostolic age. It also rearranges certain Messianic themes and Old Testament references, making claims about Jesus and His mission that stand at odds with the earliest Christian writings.

Contrasts with the Canonical Gospels

1. View of Jesus: The canonical Gospels affirm Jesus as the Son of God (Mark 1:1). The “Gospel of Barnabas” instead portrays Him as a mere prophet, devoid of divine sonship.

2. Atonement and Resurrection: Scripture upholds the atoning sacrifice of the crucified and risen Christ (Romans 5:8; Acts 2:23–24). The “Gospel of Barnabas” either denies or undermines the reality of the crucifixion and resurrection.

3. Prophetic Fulfillment: The four biblical Gospels describe numerous prophecies from the Old Testament fulfilled in Jesus (Luke 24:44). The “Gospel of Barnabas” reinterprets prophecies or eliminates direct references to Jesus’ divinity and saving work.

Date and Authorship

Early Christian writings circulated widely in Greek, Syriac, Coptic, and Latin by the second and third centuries. The “Gospel of Barnabas,” however, is unattested in any ancient catalog of Christian writings, Church Father commentaries, or early manuscript collections.

The style and linguistic features, including phrases borrowed from medieval Latin and references to cultural realities absent in the first century, indicate a composition centuries after the close of biblical revelation. Scholars point to historical details, such as the reference to medieval-era social and theological debates, that further suggest it was written relatively recently—well after the age of the apostles.

Manuscript Evidence

Unlike the New Testament, which has extensive manuscript evidence (over 5,800 Greek manuscripts, plus thousands more in other languages), the “Gospel of Barnabas” is represented by only a handful of late manuscripts. No early papyri or codices exist to substantiate its claim to apostolic or sub-apostolic origin.

In contrast, the consistency and breadth of scriptural manuscripts underscore the reliability of the recognized New Testament books. Tentative claims that “Gospel of Barnabas” belongs in the biblical canon do not stand up to textual scrutiny or established practice of the early Church, which was rigorous in evaluating writings for apostolic authenticity (cf. Luke 1:1–4).

Theological Themes

1. Jesus’ Identity: The recognized New Testament affirms Jesus as Lord, Messiah, and the divine Son of God—“I and the Father are one” (John 10:30)—foundational beliefs to the Christian faith. The “Gospel of Barnabas” diminishes Christ’s deity and challenges the central teaching on His nature.

2. Nature of Salvation: Scripture declares salvation is found in Christ’s sacrificial work on the cross and His resurrection (John 3:16; Romans 10:9–10). By denying the crucifixion or downplaying it, the “Gospel of Barnabas” departs from the core biblical message of redemption.

3. Consistency with Scripture: The canonical Gospels and the rest of Scripture interlock flawlessly in their testimony about God’s plan of redemption spanning from Genesis to Revelation. The “Gospel of Barnabas,” written centuries later, lacks this unifying tapestry and instead introduces teachings inconsistent with both Old and New Testament doctrines.

Apologetic Considerations

• Contrary to Historic Christian Doctrine: Since the earliest times, believers have confessed Christ’s death and resurrection. Historical creeds (e.g., the Nicene Creed in the 4th century) specifically defend His crucifixion and divine nature, collectively refuting the claims found in the “Gospel of Barnabas.”

• Absence in Early Church Debates: Although many alternate gospels (such as the Gnostic Gospels) attracted attention and were addressed by Church Fathers, there is virtually no mention of a “Gospel of Barnabas” in patristic commentaries, an indication that it was unknown in antiquity.

• Late Medieval Ties: References to medieval theology, cultural contexts, and even geographical name shifts in the “Gospel of Barnabas” weigh against its legitimacy as a first-century document. These anachronisms underscore why scholars conclude it is a product of a later time.

Conclusion

The “Gospel of Barnabas” is widely regarded by historians, manuscript experts, and theologians as a late, apocryphal work that does not reflect the authentic testimony of Barnabas or any other apostolic witness. It conflicts with the essential doctrines taught in the canonical New Testament, particularly about Jesus’ person and work—His divinity, atoning death, and resurrection.

While it sometimes captures the curiosity of those exploring the writings outside the Bible, its content cannot be reconciled with the firm historical data and robust manuscript tradition of Scripture. As a result, it holds no canonical or doctrinal authority. Instead, believers affirm that genuine faith in Christ rests on the message preserved in the Gospels of Matthew, Mark, Luke, and John, which convey “the power of God for salvation to everyone who believes” (Romans 1:16).