We reviewed chapters 1-10, and the corresponding quiz.

The reference to "smite the shepherd" appears to be to Zechariah, and we intend to review this, with its tale of the "wicked shepherd" in the next session.

We reviewed the concepts of exegesis and eisogesis.

We then read Chapters 11-17.

We noted that Barnabas believed that the universe would have a total life of 6000 years, and that his reference to "the eighth day" hay be the first record of Sunday observance. Like Paul, he saw the body as a "temple", though he believed it was inhabited by demons befiore conversion.

Barnabas mentions the construction of a model serpent by Moses. In II Kings, this is linked to the account of the destruction of the Nehushtan image by Hezekiah (2 Kings 18:4)

The eponymous accounts of Rebecca and Manassah were left until the next class.

October 24, 2010

Epistle of Barnabas 5-10

These five chapters include an exposition of the doctrine of atonement which would not be out of place in a Pauline epistle, a Kabbalistic interpretation of an obscure verse from Genesis, and a remarkable allegorical treatment of the rejection of the Mosaic covenant by "the Jews"

We looked at the concepts of exegesis and eisogesis, and downloaded a piece from Wikipedia on the various forms of exegesis.

The Codex Sinaiticus contains the "Epistle of Barnabas" in full, but it is not in the agreed New Testament canon, and it was included in the list of "Disputed Books" by Eusebius. However, parts of it are cited by several patristic writers.

The writer claims that God's covenant with Israel was cancelled when Moses broke the tablets on coming down from the mountain to find ther Israelites worshipping a golden calf. The writer quotes from several Old Testament writers attacking sacrifices, including Isaiah and the writer of the Psalms.

The writer uses eschatological language, believing the world to be under the control of "The Active One" -- "The Black One" -- who even has power to eject people from the kingdom of heaven.

The thrust of the witer's argument is similar to that of Amos, seeing social responsibility as more important than liturgical observance.