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Barnabas
When, therefore, He has fulfilled the commandment, what saith He? “Who is he that will contend with Me? let him oppose Me: or who is he that will enter into judgment with Me? let him draw near to the servant of the Lord.”[1493] “Woe unto you, for ye shall all wax old, like a garment, and the moth shall eat you up.”[1494] And again the prophet says, “Since[1495] as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable.” Next, what says He? “And he who shall trust[1496] in it shall live for ever.” Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, “And He placed me as a firm rock.”[1497] And the prophet says again, “The stone which the builders rejected, the same has become the head of the corner.”[1498] And again he says, “This is the great and wonderful day which the Lord hath made.”[1499] I write the more simply unto you, that ye may understand. I am the off-scouring of your love.[1500] What, then, again says the prophet? “The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,”[1501] and “upon my garment they cast lots.”[1502] Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, “Woe to their soul, because they have counselled an evil counsel against themselves,[1503] saying, Let us bind the just one, because he is displeasing to us.”[1504] And Moses also says to them,[1505] “Behold these things, saith the Lord God: Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey.”[1506] What, then, says Knowledge?[1507] Learn: “Trust,” she says, “in Him who is to be manifested to you in the flesh—that is, Jesus.” For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: “into the good land, a land flowing with milk and honey?” Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, “Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?”[1508] Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit.[1509] For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”[1510] And the Lord said, on beholding the fair creature[1511] man, “Increase, and multiply, and replenish the earth.”[1512] These things [were spoken] to the Son. Again, I will show thee how, in respect to us,[1513] He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make[1514] the last like the first.”[1515] In reference to this, then, the prophet proclaimed, “Enter ye into the land flowing with milk and honey, and have dominion over it.”[1516] Behold, therefore, we have been refashioned, as again He says in another prophet, “Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them,”[1517] because He[1518] was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord.[1519] For again saith the Lord, “And wherewith shall I appear before the Lord my God, and be glorified?”[1520] He says,[1521] “I will confess to thee in the Church in the midst[1522] of my brethren; and I will praise thee in the midst of the assembly of the saints.”[1523] We, then, are they whom He has led into the good land. What, then, mean milk and honey? This, that as the infant is kept alive first by honey, and then by milk, so also we, being quickened and kept alive by the faith of the promise and by the word, shall live ruling over the earth. But He said above,[1524] “Let them increase, and rule over the fishes.”[1525] Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord.[1526]
Understand, then, ye children of gladness, that the good Lord has foreshown all things to us, that we might know to whom we ought for everything to render thanksgiving and praise. If therefore the Son of God, who is Lord [of all things], and who will judge the living and the dead, suffered, that His stroke might give us life, let us believe that the Son of God could not have suffered except for our sakes. Moreover, when fixed to the cross, He had given Him to drink vinegar and gall. Hearken how the priests of the people[1527] gave previous indications of this. His commandment having been written, the Lord enjoined, that whosoever did not keep the fast should be put to death, because He also Himself was to offer in sacrifice for our sins the vessel of the Spirit, in order that the type established in Isaac when he was offered upon the altar might be fully accomplished. What, then, says He in the prophet? “And let them eat of the goat which is offered, with fasting, for all their sins.”[1528] Attend carefully: “And let all the priests alone eat the inwards, unwashed with vinegar.” Wherefore? Because to me, who am to offer my flesh for the sins of my new people, ye are to give gall with vinegar to drink: eat ye alone, while the people fast and mourn in sackcloth and ashes. [These things were done] that He might show that it was necessary for Him to suffer for them.[1529] How,[1530] then, ran the commandment? Give your attention. Take two goats of goodly aspect, and similar to each other, and offer them. And let the priest take one as a burnt-offering for sins.[1531] And what should they do with the other? “Accursed,” says He, “is the one.” Mark how the type of Jesus[1532] now comes out. “And all of you spit upon it, and pierce it, and encircle its head with scarlet wool, and thus let it be driven into the wilderness.” And when all this has been done, he who bears the goat brings it into the desert, and takes the wool off from it, and places that upon a shrub which is called Rachia,[1533] of which also we are accustomed to eat the fruits[1534] when we find them in the field. Of this[1535] kind of shrub alone the fruits are sweet. Why then, again, is this? Give good heed. [You see] “one upon the altar, and the other accursed;” and why [do you behold] the one that is accursed crowned? Because they shall see Him then in that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is[1536] He who then declared Himself to be the Son of God. For how like is He to Him![1537] With a view to this, [He required] the goats to be of goodly aspect, and similar, that, when they see Him then coming, they may be amazed by the likeness of the goat. Behold, then,[1538] the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They[1539] place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, “Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me.”[1540]
Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness[1541] should offer a heifer, and slay and burn it, and, that then boys should take the ashes, and put these into vessels, and bind round a stick[1542] purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf[1543] is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners.[1544] And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the Gospel, being twelve in number, corresponding to the twelve tribes[1545] of Israel. But why are there three boys that sprinkle? To correspond[1546] to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing[1547] efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them because they did not hear the voice of the Lord.
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, “In the hearing of the ear they obeyed me.”[1548] And again He saith, “By hearing, those shall hear who are afar off; they shall know what I have done.”[1549] And, “Be ye circumcised in your hearts, saith the Lord.”[1550] And again He says, “Hear, O Israel, for these things saith the Lord thy God.”[1551] And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”[1552] And again He saith, “Hear, O heaven, and give ear, O earth, for God[1553] hath spoken.”[1554] These are in proof.[1555] And again He saith, “Hear the word of the Lord, ye rulers of this people.”[1556] And again He saith, “Hear, ye children, the voice of one crying in the wilderness.”[1557] Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished.[1558] For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them.[1559] He saith to them, “These things saith the Lord your God”—(here[1560] I find a new[1561] commandment)—“Sow not among thorns, but circumcise yourselves to the Lord.”[1562] And why speaks He thus: “Circumcise the stubbornness of your heart, and harden not your neck?”[1563] And again: “Behold, saith the Lord, all the nations are uncircumcised[1564] in the flesh, but this people are uncircumcised in heart.”[1565] But thou wilt say, “Yea, verily the people are circumcised for a seal.” But so also is every Syrian and Arab, and all the priests of idols: are these then also within the bond of His covenant?[1566] Yea, the Egyptians also practise circumcision. Learn then, my children, concerning all things richly,[1567] that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries[1568] of the three letters. For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.”[1569] What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred.[1570] The ten and the eight are thus denoted—Ten by Ι, and Eight by Η.[1571] You have [the initials of the, name of] Jesus. And because[1572] the cross was to express the grace [of our redemption] by the letter Τ, he says also, “Three Hundred.” He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted[1573] gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge[1574] than this, but I know that ye are worthy.
Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?”[1575] He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.”[1576] Is there then not a command of God [that] they should not eat [these things]? There is, but Moses spoke with a spiritual reference.[1577] For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”[1578] So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned[1579] to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”[1580] Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many[1581] it has. Moreover, “Thou shall not eat the hyena.” He means, “Thou shall not be an adulterer, nor a corrupter, nor be like to them that are such.” Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, “Thou shalt not be like to those whom we hear of as committing wickedness with the mouth,[1582] on account of their uncleanness; nor shall thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth.” Moses then issued[1583] three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: “Blessed is the man who hath not walked in the counsel of the ungodly,”[1584] even as the fishes [referred to] go in darkness to the depths [of the sea]; “and hath not stood in the way of sinners,” even as those who profess to fear the Lord, but go astray like swine; “and hath not sat in the seat of scorners,”[1585] even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual[1586] knowledge. But Moses says still further, “Ye shall eat every animal that is cloven-footed and ruminant.” What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him,[1587] is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate[1588] upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state[1589] [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,[1590] explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.
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