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Barnabas

Epistle of Barnabas

About this book

The Scapegoat as a Figure of Jesus

Chapter 7

1 Understand therefore, children of gladness, that the good Lord showed us everything in advance so that we might know to whom we should in all things render thanks and praise. 2 If the Son of God—being Lord and the future Judge of the living and the dead—suffered so that His wound could give us life, let us believe that the Son of God could not have suffered unless it was for us. 3 Moreover, when He was crucified, He was given vinegar and gall to drink. Listen to how the priests of the temple exposed this. Seeing that Scripture contains a command, ‘Whoever will not observe the fast will surely die,’ the Lord commanded, because He Himself was about to offer in His own person the vessel of His Spirit as a sacrifice for our sins, that the type also given in Isaac—who was offered on the altar—should be fulfilled. 4 What then does He say in the prophet? ‘Let them eat of the goat that is offered during the fast for all their sins. Pay close attention: And let all the priests alone eat the entrails unwashed with vinegar.’ 5 Why? ‘Since you are going to give Me, who will offer My flesh for the sins of My new people, gall with vinegar to drink, eat by yourselves, while the people fast and mourn in sackcloth and ashes,’ so that He might show that He must suffer by their hands. 6 Pay attention to the commands He gave: ‘Take two goats, fair and alike, and offer them, and let the priest take the one for a whole burnt offering for sins.’ 7 But what must be done with the other? ‘Cursed,’ He says, ‘is the one.’ Notice how Jesus is revealed in this. 8 ‘And all of you must spit on it and poke it, and place scarlet wool around its head,⁠ and thus cast it into the wilderness. And when this is done, the one who takes the goat into the wilderness leads it, and removes the wool, and places it upon the branch called Rachia, from which we eat the shoots if we find them in the countryside. Of this briar alone the fruit is sweet.’ 9 What does this mean? Pay attention: One is at the altar, and the other is cursed. Moreover, the cursed one is crowned. For in that day they will see Him wearing a long scarlet robe on His flesh, and they will say, ‘Isn’t this the One whom we once crucified and ridiculed and spat upon? Truly, this was He who said He was the Son of God.’ 10 For what reason is He compared to the goat? For the reason it says: ‘The goats shall be fair and alike,’ so that when they see Him then, they may be astonished at the likeness. Therefore, notice the type of Jesus who was to suffer. 11 But what is meant by them placing the wool in the midst of the thorns? It is a type of Jesus set out for the Church, since anyone who desires to take away the scarlet wool must endure many hardships because of the fearful nature of the thorn, and only through suffering gain mastery over it. Therefore, He says, those who desire to see Me and to attain My kingdom must grasp Me through distress and suffering.

Texts in conversation

Compare Leviticus 16:8 and Barnabas 7:8

Hebrew Bible · Early Christian

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Summary

Leviticus 16 has Aaron cast lots over two goats and send one away to Azazel, with no further detail. The epistle of Barnabas describes this rite with spitting, a scarlet wool crown, and other details absent from Leviticus but found in Rabbinic tradition.

Passages

Leviticus 16:8

Hebrew Bible
5 He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering. 6 Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household. 7 Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent, 8 and Aaron is to cast lots over the two goats, one lot for the Lord and one lot for Azazel. 9 Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering, 10 but the goat which has been designated by lot for Azazel is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel.
750–400 BCE (scholarly estimate) Read in Leviticus

Barnabas 7:8

Early Christian · Epistle of Barnabas
6 Pay attention to the commands He gave: ‘Take two goats, fair and alike, and offer them, and let the priest take the one for a whole burnt offering for sins.’ 7 But what must be done with the other? ‘Cursed,’ He says, ‘is the one.’ Notice how Jesus is revealed in this. 8 ‘And all of you must spit on it and poke it, and place scarlet wool around its head, and thus cast it into the wilderness. And when this is done, the one who takes the goat into the wilderness leads it, and removes the wool, and places it upon the branch called Rachia, from which we eat the shoots if we find them in the countryside. Of this briar alone the fruit is sweet.’
70–135 CE (scholarly estimate) Read in Barnabas

References

“... Here we find a complex mix of cultic traditions that surely reflects the atoning ritual in Leviticus 16. However, the tradition, in its new form, is quite different than its predecessor in Leviticus. Some striking new details are added that reveal our author’s familiarity with later elaborations on the atoning rite—additions also found in the mishnaic Yom Kippur testimonies. The reference to the crimson band on the go-away goat—an attribute absent in Leviticus 16, but one that later became a crucial symbol of the scapegoat ritual—is a prime example of this development. The ritual abuses that the go-away goat endures during its exile into the wilderness is another innovation added to the classic description of the atoning rite found in Leviticus 16. These abuses are also prominent in Mishnah Yoma. It is surely not coincidental that the Epistle of Barnabas emphasizes these novel features of the ritual, since they enable the author to make important connections between the atoning ordinance and the story of Jesus: Christ’s suffering during the Passion is here compared with the abuses that scapegoat endures on Yom Kippur. It is also significant that the Epistle of Barnabas depicts the scapegoat alongside another important animal of the atoning rite: the sacrificial goat for YHWH. Barnabas makes the point that the goats are quite similar, perhaps evoking the concept of twinship, as they are “alike, fine, and equal.” ...”
Andrei A. Orlov, The Atoning Dyad: The Two Goats of Yom Kippur in the Apocalypse of Abraham, Studia Judaeoslavica 8 (Leiden: Brill, 2016), 74.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Leviticus 16:8 and Barnabas 7:8

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