FORMULAE A number of formulae and phrases recur throughout the Gospel of Barnabas. These are revealing. The author has a stock of certain key phrases and habits of language:
"As God lives..."
The canonical basis for this formula, which Barnabas uses from chapter 36 onwards, is its use in those Old Testament books he especially favours: Judges, Samuel, Kings, and among the prophets, Jeremiah. But also see Hosea 4:15 (which some scholars regard as a late interpolation into the Hosea text) where Judah is warned "Do not go to Gilgal...do not take the oath 'As God lives!'". This may allude to Amos 8:14 and a context of the condemnation of the oaths of the Samaritans and in turn alludes to Jeroboam and idol worship in 1 Kings 12:30. After this comes a reference to a "snare at Mizpeh" (Hs 5:1).(See Barnabas, chpt. 91) Since Gilgal (the twelve stones of Joshua) and Mizpeh both figure in the Gospel of Barnabas, and there is evidence of Samaritan influence, we might suppose that this Hosea reference in some way underpins Barnabas' use of the formula. In early Christian literature see its use in works such as the Protevangelum of James.
"clay"
Barnabas draws upon semitic mythologies in which Adam and Eve, the human progenitors, are made of "clay" (or "dust" or "earth") which signifies the lowliness of the human condition compared to the exalted station of the Almighty. In the Old Testament, the idea is found in Jeremiah 18:6 (and compare Is 29:16+). In the New Testament cognate ideas are found in Paul's letter to the Romans, 9:20. The idea is far more conspicuous in the Koran, however, and it is to Koranic use that Barnabas' usually conforms. See, for example, Koran 6:2, 15:26-33, 17:61, 32:7 etc. Note, also, similar uses in certain of the sectarian Dead Sea Scrolls such as the Thanksgiving Hymns.
"friend of God..."
This is a common formula in Islam where Abraham is the 'friend of God' and the title is taken by the Sufis. In the New Testament see the Epistle of James, 2:23. In a Christian context the whole motif is Jamesian. In the Old Testament see 2 Chronicles 20:7. Barnabas uses it as a generic term for God's righteous and applies it to several prophets, notably Job. It may be connected with the "cloud of mercy" and associated symbolism in Barnabas' Messianic teachings, the connection being Exodus 33:9-11:
When Moses entered the tent, the pillar of cloud would descend and stand at the door of the tent, and the Lord would speak to Moses. And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship, every man at his tent door. Thus the Lord used to speak to Moses face to face, as a man speaks to his friend...
The connections with the Messianic cloud are stronger in the first century BCE work the 'Wisdom of Solomon' where Wisdom is the spirit of prophecy that:
remaining in herself, renews all things:
and from generation to generation passing into holy souls
she makes them friends of God, and prophets...(Wisdom of Solomon 7:28)
This idea - that the pre-existent Spirit of Prophecy makes men "friends of God" - conforms very closely to the way Barnabas employs the formula.
"fell down as dead... lifted up..."
This is a formula B. employs on several important occasions. See, for example, chapters 53, 162, 219, 220. The formula is that the disciples fall down (as dead) and Jesus "lifts" (or raises) them up with his words; it contains, therefore, a death-resurrection motif. In canonical sources the parallel is with Matthew's account of the Transfiguration where the disciples "fell upon their face... and were very much afraid." Jesus touched them and spoke, "Arise." (Mt. 17:6) To fall down "as dead" has its parallel in Revelation 1:17: "when I had seen him I fell at his feet as dead". But Barnabas' use of the formula may follow the OT prototype, Daniel 10:9.
"governor"
Despite telling us that the "governor" is Pilate in chapter 3, Barnabas consistently avoids "Pilate" and prefers the impersonal "governor". In this he follows Matthew's gospel, who also prefers "governor" to "Pilate", and is against John's gospel where the "governor" is called "Pilate" throughout.
"honour and glory..."
The formula "honour and glory" or variations upon it occur throughout the text. It is a NT formula found in the epistles and Revelation but not in the Gospels. See 1 Tm 1:17, 1 Pt 1:7, 2 Pt 1:17, Rv 4:9, 4:11, 5:12, 5:13, 21:26. Compare Heb 2:7, 2:9. The notion of "honour of God" is important in Barnabas. See chapters 153-154 concerning those who "steal the honour of God." See, also connected to this, the words of Jesus - "the zeal of your honour inflames me..." in chapter 208, the motto of the Carmelite monks.
"lifted up his hands"
This is a formula B. uses throughout for the gesture of prayer. He prefers it to "lifted up his eyes". In the canon it is an OT formula. See Ps 28:2. The lifting up of hands (as if reading from a book) is characteristic of the informal Muslim prayer called dua which perpetuates the ancient Semitic prayer gesture. It is hard to say which usage Barnabas is following.
"converted to pentience"
One of the more interesting formulae used throughout the GoB is the phrase "converted to repentence" (or "converted to penitence"). It is not used frequently, but when it is it is clear that it is of some significance. In particular, this is the phrase used of those who choose to follow Jesus; there are his disciples and then, beyond them, there are those who, hearing Jesus' teachings, were "converted to repentence..." Evidently, to be "converted to repentence" is the fullness of the experience of Jesus, according to our author.
There are six references in the following chapters: 50, 61, 63, 123, 146, 165. Four of the six references occur in the Wilderness sections of the work. The last reference, chpt. 165, provides a proof text for the phrase from the Old Testament. Barnabas' doctrine of repentence takes the form of "convert to repentence." Repentence is an act of conversion. In the New Testament this idea comes from Peter's speech in Acts 3:19. Otherwise, the NT Gospels follow the "healing" metaphor of Isaiah 6:9-10, "convert/be healed". Typically in the Gospel of Barnabas many of the people were "converted to repentence" after hearing Jesus preach. Example:
And then, Jesus having finished his speech, many forthwith were converted to repentance, bewailing their sins; and they would fain have forsaken all to go with him. (Chpt. 50)
The proof text given for this formula Barnabas attributes to Joel:
But hear what says God by Joel the prophet: "As I live, [says] your God, I will not the death of a sinner, but I seek that he should be converted to penitence." (Chpt. 165)
He presumably has Joel's call for repentance in mind - see Jl 2:13+ But the quote actually comes from Ezekiel 33:11 (See also Ezekiel 18:21).
"walk in his laws"
"walk in his laws" is from Ex 16:4 and is a formula B. uses often in the early parts of his gospel but not at all in the latter parts. See its use in chpts. 2, 14, 67 and 74. It does not occur after chpt. 74 which is where B. actually quotes Exodus. Compare a similar notion, but not as a formulaic expression, in chpt. 119. The use of the formula in chpt. 14. seems especially significant.
A study of vocabulary in the Gospel of Barnabas reveals an uneven distribution of key words and phrases. It is clear that the work is composite in nature, an assemblage of materials from several sources.
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