The DANGEROUS Letter That Almost Made It Into the Bible - Epistle of Barnabas

The letter of Barnabas almost made it The letter of Barnabas almost made it into the New Testament. There were into the New Testament. There were into the New Testament. There were church fathers who thought the letter of church fathers who thought the letter of church fathers who thought the letter of Barnabas belonged in the New Testament. Barnabas belonged in the New Testament. Barnabas belonged in the New Testament. I think we can be very grateful it I think we can be very grateful it I think we can be very grateful it didn't make its way into the New didn't make its way into the New didn't make its way into the New Testament because this book is more Testament because this book is more Testament because this book is more anti-Jewish than anything that did make anti-Jewish than anything that did make anti-Jewish than anything that did make it into the New Testament. it into the New Testament. it into the New Testament. >> consists of two clear sections. Chapters >> consists of two clear sections. Chapters >> consists of two clear sections. Chapters 1 through 17 are doctrinal in nature and 1 through 17 are doctrinal in nature and 1 through 17 are doctrinal in nature and serve to form an explanation of the serve to form an explanation of the serve to form an explanation of the superiority of Christianity over superiority of Christianity over superiority of Christianity over Judaism. Judaism. Judaism. Chapters 18 through 21 are subtitled The Chapters 18 through 21 are subtitled The Chapters 18 through 21 are subtitled The Two Ways and are practical in nature. Two Ways and are practical in nature. Two Ways and are practical in nature. A variation of the two ways was also A variation of the two ways was also A variation of the two ways was also found in the Didache, an earlier found in the Didache, an earlier found in the Didache, an earlier Christian instruction manual. Christian instruction manual. Christian instruction manual. This has led some scholars to suppose This has led some scholars to suppose This has led some scholars to suppose that the two ways might have been a that the two ways might have been a that the two ways might have been a separate Hebrew document that predated separate Hebrew document that predated separate Hebrew document that predated both the Epistle of Barnabas and the both the Epistle of Barnabas and the both the Epistle of Barnabas and the Didache. Didache. Didache. Overall, the allegorical or symbolic Overall, the allegorical or symbolic Overall, the allegorical or symbolic approach of the Epistle has the feel of approach of the Epistle has the feel of approach of the Epistle has the feel of an apology against the Jewish an apology against the Jewish an apology against the Jewish interpretation of scriptures and Jewish interpretation of scriptures and Jewish interpretation of scriptures and Jewish law practiced as it was that day. So, law practiced as it was that day. So, law practiced as it was that day. So, you can see why if this was added into you can see why if this was added into you can see why if this was added into the canon, how rife anti-Semitism would the canon, how rife anti-Semitism would the canon, how rife anti-Semitism would have been cuz let's not forget ladies have been cuz let's not forget ladies have been cuz let's not forget ladies and gentlemen, it was so many Christians and gentlemen, it was so many Christians and gentlemen, it was so many Christians that were very anti-Semitic who were that were very anti-Semitic who were that were very anti-Semitic who were like, you know, Jews put Jesus to death like, you know, Jews put Jesus to death like, you know, Jews put Jesus to death and all this. But, imagine if this was and all this. But, imagine if this was and all this. But, imagine if this was in the canon. Imagine how this would in the canon. Imagine how this would in the canon. Imagine how this would really distort and change our view really distort and change our view really distort and change our view of what we know now today as Christians of what we know now today as Christians of what we know now today as Christians with Judaism. Because if they went down with Judaism. Because if they went down with Judaism. Because if they went down this path of what this letter wrote, it this path of what this letter wrote, it this path of what this letter wrote, it would have just wildly shaped what we

would have just wildly shaped what we would have just wildly shaped what we know today. know today. know today. The matter was urgent because the days The matter was urgent because the days The matter was urgent because the days are evil and Satan possesses the power are evil and Satan possesses the power are evil and Satan possesses the power of the world. of the world. of the world. The main section of the Epistle notes The main section of the Epistle notes The main section of the Epistle notes that God did not need sacrifices like that God did not need sacrifices like that God did not need sacrifices like the pagans offered their gods and the the pagans offered their gods and the the pagans offered their gods and the Jews offered theirs. So, this very Jews offered theirs. So, this very Jews offered theirs. So, this very clearly shows why Jesus' atonement being clearly shows why Jesus' atonement being clearly shows why Jesus' atonement being the lamb to the slaughter, the righteous the lamb to the slaughter, the righteous the lamb to the slaughter, the righteous one dying, you know, to be betrayed by one dying, you know, to be betrayed by one dying, you know, to be betrayed by us. us. us. It It goes to show how contradictory It It goes to show how contradictory It It goes to show how contradictory that was and how the weight of that that was and how the weight of that that was and how the weight of that atonement, of that sacrifice, of that atonement, of that sacrifice, of that atonement, of that sacrifice, of that humiliating day humiliating day humiliating day really changes so much of the meaning really changes so much of the meaning really changes so much of the meaning and purpose of that completely. Because and purpose of that completely. Because and purpose of that completely. Because if If again, like in the Judaic law of if If again, like in the Judaic law of if If again, like in the Judaic law of things, the sacrifice did not have the things, the sacrifice did not have the things, the sacrifice did not have the same meaning. Again, our view of same meaning. Again, our view of same meaning. Again, our view of atonement and what we know today would atonement and what we know today would atonement and what we know today would be completely different. So, we'll see be completely different. So, we'll see be completely different. So, we'll see what else is said here. And said in what else is said here. And said in what else is said here. And said in Psalm 51, God desires a broken spirit Psalm 51, God desires a broken spirit Psalm 51, God desires a broken spirit rather than animal sacrifices.

rather than animal sacrifices. rather than animal sacrifices. The Epistle of Barnabas established a The Epistle of Barnabas established a The Epistle of Barnabas established a doctrinal basis for faith and life and doctrinal basis for faith and life and doctrinal basis for faith and life and then provided practical advice for then provided practical advice for then provided practical advice for living out this doctrine. living out this doctrine. living out this doctrine. The practical advice took the form of The practical advice took the form of The practical advice took the form of the two ways. the two ways. the two ways. >> [music] >> [music] >> [music] >> The way of light includes the better >> The way of light includes the better >> The way of light includes the better behaviors to imitate and the way of behaviors to imitate and the way of behaviors to imitate and the way of darkness includes the worst behaviors to darkness includes the worst behaviors to darkness includes the worst behaviors to avoid. avoid. avoid. Essentially, the two ways teaches Essentially, the two ways teaches Essentially, the two ways teaches live according to the light by having live according to the light by having live according to the light by having good thoughts and actions and avoid a good thoughts and actions and avoid a good thoughts and actions and avoid a life of darkness that includes bad life of darkness that includes bad life of darkness that includes bad thoughts and actions. thoughts and actions. thoughts and actions. The Epistle concludes with a reminder The Epistle concludes with a reminder The Epistle concludes with a reminder that the second coming of Jesus is near. that the second coming of Jesus is near. that the second coming of Jesus is near. So, the readers ought to live in wisdom, So, the readers ought to live in wisdom, So, the readers ought to live in wisdom, intelligence, understanding, and intelligence, understanding, and intelligence, understanding, and knowledge of God's judgments. knowledge of God's judgments. knowledge of God's judgments. In summary, the Christian doctrines and In summary, the Christian doctrines and In summary, the Christian doctrines and way of life are superior to the Jewish way of life are superior to the Jewish way of life are superior to the Jewish doctrines and way of life because doctrines and way of life because doctrines and way of life because Christians are forgiven of their sins Christians are forgiven of their sins Christians are forgiven of their sins through the blood of Jesus Christ on the through the blood of Jesus Christ on the through the blood of Jesus Christ on the cross. But again, why is the blood of cross. But again, why is the blood of cross. But again, why is the blood of Jesus Christ so important in how we know Jesus Christ so important in how we know Jesus Christ so important in how we know it? It's because of Judaism and the way it? It's because of Judaism and the way it? It's because of Judaism and the way we view it with Passover, with the lamb.

we view it with Passover, with the lamb. we view it with Passover, with the lamb. But, yeah, anyway. comes with the But, yeah, anyway. comes with the But, yeah, anyway. comes with the benefit of understanding spiritual benefit of understanding spiritual benefit of understanding spiritual matters in a deeper, allegorical, or matters in a deeper, allegorical, or matters in a deeper, allegorical, or spiritual sense. spiritual sense. spiritual sense. Though the author, recipients, location, Though the author, recipients, location, Though the author, recipients, location, and date of this Epistle remain a and date of this Epistle remain a and date of this Epistle remain a mystery, it clearly serves an important mystery, it clearly serves an important mystery, it clearly serves an important purpose to our understanding today of purpose to our understanding today of purpose to our understanding today of how Christians attempted to distinguish how Christians attempted to distinguish how Christians attempted to distinguish themselves from their Jewish themselves from their Jewish themselves from their Jewish counterparts in the early 2nd century. counterparts in the early 2nd century. counterparts in the early 2nd century. >> This is obviously an important point and >> This is obviously an important point and >> This is obviously an important point and I think it It does intersect with I think it It does intersect with I think it It does intersect with Christian theology as we know now. I Christian theology as we know now. I Christian theology as we know now. I mean, I say theology theo- mean, I say theology theo- mean, I say theology theo- Theology is massive. There's only Theology is massive. There's only Theology is massive. There's only different views, you know, there's different views, you know, there's different views, you know, there's Orthodox, there's Catholics, Orthodox, there's Catholics, Orthodox, there's Catholics, Protestants. Um But again, let's bring Protestants. Um But again, let's bring Protestants. Um But again, let's bring it back to Matthew about what he said it back to Matthew about what he said it back to Matthew about what he said because again, when Jesus was speaking because again, when Jesus was speaking because again, when Jesus was speaking on the Sermon on the Mount or when he on the Sermon on the Mount or when he on the Sermon on the Mount or when he was speaking about fulfilling was speaking about fulfilling was speaking about fulfilling prophecies, fulfilling the law, and prophecies, fulfilling the law, and prophecies, fulfilling the law, and being a Jew, he was not uprooting it. He being a Jew, he was not uprooting it. He being a Jew, he was not uprooting it. He was not saying, "All of this you're was not saying, "All of this you're was not saying, "All of this you're doing is completely wrong." No, he was doing is completely wrong." No, he was doing is completely wrong." No, he was the Messiah coming in saying it how it the Messiah coming in saying it how it the Messiah coming in saying it how it was and how it should really be was and how it should really be was and how it should really be followed. You know, again, "For I tell followed. You know, again, "For I tell followed. You know, again, "For I tell you that unless your righteousness you that unless your righteousness you that unless your righteousness exceeds of the scribes and Pharisees, exceeds of the scribes and Pharisees, exceeds of the scribes and Pharisees, you will never enter the kingdom of you will never enter the kingdom of you will never enter the kingdom of heaven." Exceeds the scribes and heaven." Exceeds the scribes and heaven." Exceeds the scribes and Pharisees. Not they're doing it wrong.

Pharisees. Not they're doing it wrong. Pharisees. Not they're doing it wrong. Not Um Well, I mean, I guess in a way Not Um Well, I mean, I guess in a way Not Um Well, I mean, I guess in a way they were doing it wrong cuz you look at they were doing it wrong cuz you look at they were doing it wrong cuz you look at the temple, the outrage and the anger the temple, the outrage and the anger the temple, the outrage and the anger there. And also, Christianity is there. And also, Christianity is there. And also, Christianity is different cuz it spread from Gentiles. different cuz it spread from Gentiles. different cuz it spread from Gentiles. But, it's very interesting when he says But, it's very interesting when he says But, it's very interesting when he says that because he's he's a completely that because he's he's a completely that because he's he's a completely affirming Judaism, but he's saying we affirming Judaism, but he's saying we affirming Judaism, but he's saying we must do it even more. We should But must do it even more. We should But must do it even more. We should But again, the Epistle of Barnabas is saying again, the Epistle of Barnabas is saying again, the Epistle of Barnabas is saying something completely different here. And something completely different here. And something completely different here. And he's taking the fragment of Jesus having he's taking the fragment of Jesus having he's taking the fragment of Jesus having a different approach, being the heart a different approach, being the heart a different approach, being the heart that matters the most of anything, which that matters the most of anything, which that matters the most of anything, which is true and I I think he's spot-on is true and I I think he's spot-on is true and I I think he's spot-on there. But, he he's going too far with there. But, he he's going too far with there. But, he he's going too far with that and then he's uprooting everything that and then he's uprooting everything that and then he's uprooting everything else, which I just think doesn't is not else, which I just think doesn't is not else, which I just think doesn't is not in line with scripture what he's he in line with scripture what he's he in line with scripture what he's he teaches there. teaches there. teaches there. So, just as a bit of context, the So, just as a bit of context, the So, just as a bit of context, the Epistle of Barnabas is completely Epistle of Barnabas is completely Epistle of Barnabas is completely different from the Gospel of Barnabas, different from the Gospel of Barnabas, different from the Gospel of Barnabas, which is written way, way later. I might which is written way, way later. I might which is written way, way later. I might actually look at a little clip from actually look at a little clip from actually look at a little clip from Cliff Knechtle on this. Cliff Knechtle on this. Cliff Knechtle on this. >> Have you ever studied the question, >> Have you ever studied the question, >> Have you ever studied the question, "What is the earliest fragment of the "What is the earliest fragment of the "What is the earliest fragment of the Gospel of Barnabas that we have?" Gospel of Barnabas that we have?" Gospel of Barnabas that we have?" What's the earliest What's the earliest What's the earliest mention of the Gospel of Barnabas that mention of the Gospel of Barnabas that mention of the Gospel of Barnabas that we have?

we have? we have? It's not until the 14th century. It's not until the 14th century. It's not until the 14th century. 14th century. Yeah, the the evidence or 14th century. Yeah, the the evidence or 14th century. Yeah, the the evidence or 15th century, 1400s. 15th century, 1400s. 15th century, 1400s. And that Gospel of Barnabas And that Gospel of Barnabas And that Gospel of Barnabas is not reliable. is not reliable. is not reliable. Now, the Epistle of Barnabas was written Now, the Epistle of Barnabas was written Now, the Epistle of Barnabas was written back in the 2nd century. back in the 2nd century. back in the 2nd century. So, that's So, that's So, that's probably more reliable. But, that Gospel probably more reliable. But, that Gospel probably more reliable. But, that Gospel of Barnabas, sir, the earliest mention of Barnabas, sir, the earliest mention of Barnabas, sir, the earliest mention we have of it is in the 1400s. we have of it is in the 1400s. we have of it is in the 1400s. So, watch out that you don't trust that So, watch out that you don't trust that So, watch out that you don't trust that Gospel of Barnabas too much. Gospel of Barnabas too much. Gospel of Barnabas too much. So, that's an interesting point there So, that's an interesting point there So, that's an interesting point there about the Epistle meaning letter being about the Epistle meaning letter being about the Epistle meaning letter being far earlier than the Gospel cuz the far earlier than the Gospel cuz the far earlier than the Gospel cuz the Gospel is a coherent narrative. The Gospel is a coherent narrative. The Gospel is a coherent narrative. The Epistle obviously is far more smaller Epistle obviously is far more smaller Epistle obviously is far more smaller and far more just a letter rather than a and far more just a letter rather than a and far more just a letter rather than a whole kind of narrative and framework. whole kind of narrative and framework. whole kind of narrative and framework. So, it's very important to note that. So, it's very important to note that. So, it's very important to note that. So, here we go. So, one reason for its So, here we go. So, one reason for its So, here we go. So, one reason for its non-inclusion may be that it's simply non-inclusion may be that it's simply non-inclusion may be that it's simply not very popular. Another likely not very popular. Another likely not very popular. Another likely retrospective explanation is that the retrospective explanation is that the retrospective explanation is that the church fathers recognized that the church fathers recognized that the church fathers recognized that the Epistle's view of God's covenant with Epistle's view of God's covenant with Epistle's view of God's covenant with the Jews does not accord with the the Jews does not accord with the the Jews does not accord with the teachings of St. Paul, Acts, the Epistle teachings of St. Paul, Acts, the Epistle teachings of St. Paul, Acts, the Epistle to the Hebrews. Paul affirmed that God to the Hebrews. Paul affirmed that God to the Hebrews. Paul affirmed that God had indeed formed a covenant with the had indeed formed a covenant with the had indeed formed a covenant with the Jews, which is now an extended to Jews, which is now an extended to Jews, which is now an extended to Christians, while the book of Acts Christians, while the book of Acts Christians, while the book of Acts affirmed that Paul himself had his affirmed that Paul himself had his affirmed that Paul himself had his disciple Timothy circumcised because he disciple Timothy circumcised because he disciple Timothy circumcised because he had a Jewish mother, Acts 16. Barnabas had a Jewish mother, Acts 16. Barnabas had a Jewish mother, Acts 16. Barnabas held that circumcision had always meant held that circumcision had always meant held that circumcision had always meant to be understood allegorically and that to be understood allegorically and that to be understood allegorically and that Jews had never contracted a covenant Jews had never contracted a covenant Jews had never contracted a covenant with God because of their sins starting with God because of their sins starting with God because of their sins starting with the worship of the golden calf.

with the worship of the golden calf. with the worship of the golden calf. Barnabas goes even further that Hebrews Barnabas goes even further that Hebrews Barnabas goes even further that Hebrews held that the covenant no longer applied held that the covenant no longer applied held that the covenant no longer applied to Jews, only Christians by claiming to Jews, only Christians by claiming to Jews, only Christians by claiming that Jews had never been the covenant that Jews had never been the covenant that Jews had never been the covenant people of God. Although the Epistle people of God. Although the Epistle people of God. Although the Epistle never condemned this as heretical, this never condemned this as heretical, this never condemned this as heretical, this cute view was clearly not orthodox. So, cute view was clearly not orthodox. So, cute view was clearly not orthodox. So, Barnabas' view basically is that Judaism Barnabas' view basically is that Judaism Barnabas' view basically is that Judaism got it completely wrong and they're not got it completely wrong and they're not got it completely wrong and they're not the chosen people. They're not God's the chosen people. They're not God's the chosen people. They're not God's people. Now, there's so many issues with people. Now, there's so many issues with people. Now, there's so many issues with this. One, Jesus was a Jew. Second of this. One, Jesus was a Jew. Second of this. One, Jesus was a Jew. Second of all, Jesus followed the Torah to an all, Jesus followed the Torah to an all, Jesus followed the Torah to an absolute T. Now, this to some people absolute T. Now, this to some people absolute T. Now, this to some people might be controversial, but let's might be controversial, but let's might be controversial, but let's actually look at what Jesus said. So, in actually look at what Jesus said. So, in actually look at what Jesus said. So, in Luke, my favorite Gospel, "But it is Luke, my favorite Gospel, "But it is Luke, my favorite Gospel, "But it is easier for heaven and earth to pass away easier for heaven and earth to pass away easier for heaven and earth to pass away than for a single stroke of pen to drop than for a single stroke of pen to drop than for a single stroke of pen to drop out of the law." Here we have from out of the law." Here we have from out of the law." Here we have from Matthew, "So, whatever you wish that Matthew, "So, whatever you wish that Matthew, "So, whatever you wish that others would do to you, you do also to others would do to you, you do also to others would do to you, you do also to them, for this is the law and the them, for this is the law and the them, for this is the law and the prophets. The law of the prophets, I prophets. The law of the prophets, I prophets. The law of the prophets, I have not come to abolish them, but have not come to abolish them, but have not come to abolish them, but fulfill them." So, constantly Jesus fulfill them." So, constantly Jesus fulfill them." So, constantly Jesus affirms Judaism. Let's not make a affirms Judaism. Let's not make a affirms Judaism. Let's not make a mistake in ladies and gentlemen that mistake in ladies and gentlemen that mistake in ladies and gentlemen that Jesus was a Jew. Jesus lived like a Jew Jesus was a Jew. Jesus lived like a Jew Jesus was a Jew. Jesus lived like a Jew back then. He did not live like some back then. He did not live like some back then. He did not live like some other completely different person that other completely different person that other completely different person that kind of abolished the law, abolished all kind of abolished the law, abolished all kind of abolished the law, abolished all customs. No, he went He was a spear to customs. No, he went He was a spear to customs. No, he went He was a spear to what many of the Pharisees, many of the what many of the Pharisees, many of the what many of the Pharisees, many of the religious leaders thought and religious leaders thought and religious leaders thought and misinterpreted the Torah. But, Jesus was misinterpreted the Torah. But, Jesus was misinterpreted the Torah. But, Jesus was a absolutely exceptional Jew. So, he's a absolutely exceptional Jew. So, he's a absolutely exceptional Jew. So, he's not just saying that Judaism there is not just saying that Judaism there is not just saying that Judaism there is right. He's saying that we must go above right. He's saying that we must go above right. He's saying that we must go above and beyond. We must show love. We must

and beyond. We must show love. We must and beyond. We must show love. We must show obedience to scripture more than show obedience to scripture more than show obedience to scripture more than anyone, even those the religious leaders anyone, even those the religious leaders anyone, even those the religious leaders that spend their whole lives reading the that spend their whole lives reading the that spend their whole lives reading the Torah. We should go far beyond even what Torah. We should go far beyond even what Torah. We should go far beyond even what they do. So, Jesus clearly affirms they do. So, Jesus clearly affirms they do. So, Jesus clearly affirms Judaism. I think it's fair to say and Judaism. I think it's fair to say and Judaism. I think it's fair to say and that is another reason I'm sure why in that is another reason I'm sure why in that is another reason I'm sure why in the Council of Nicaea they did reject the Council of Nicaea they did reject the Council of Nicaea they did reject this because they thought how could this this because they thought how could this this because they thought how could this letter of Barnabas really letter of Barnabas really letter of Barnabas really go along with the Christian doctrine of go along with the Christian doctrine of go along with the Christian doctrine of Judaism. And as the famous theologian Judaism. And as the famous theologian Judaism. And as the famous theologian William Lane Craig points out, it was William Lane Craig points out, it was William Lane Craig points out, it was not just the fact that a man died and not just the fact that a man died and not just the fact that a man died and rose from the dead. It was that a man rose from the dead. It was that a man rose from the dead. It was that a man claimed to be God, fulfilled prophecy, claimed to be God, fulfilled prophecy, claimed to be God, fulfilled prophecy, and then rose again. But anyway, we'll and then rose again. But anyway, we'll and then rose again. But anyway, we'll see more of the incredible historian see more of the incredible historian see more of the incredible historian Bart Ehrman and what he has to say about Bart Ehrman and what he has to say about Bart Ehrman and what he has to say about the Epistle of Barnabas. Barnabas The the Epistle of Barnabas. Barnabas The the Epistle of Barnabas. Barnabas The letter of Barnabas is principally about letter of Barnabas is principally about letter of Barnabas is principally about how to understand the relationship of how to understand the relationship of how to understand the relationship of the followers of Jesus the followers of Jesus the followers of Jesus and the Jewish people and the Jewish people and the Jewish people and how to understand the relationship and how to understand the relationship and how to understand the relationship between the followers of Jesus and the between the followers of Jesus and the between the followers of Jesus and the Jewish law.

Jewish law. Jewish law. Barnabas maintains Barnabas maintains Barnabas maintains that the Jews had been given the that the Jews had been given the that the Jews had been given the covenant of God with the law under covenant of God with the law under covenant of God with the law under Moses, Moses, Moses, but but but they broke the covenant just as soon as they broke the covenant just as soon as they broke the covenant just as soon as they got it. they got it. they got it. And so, Barnabas tells the story about And so, Barnabas tells the story about And so, Barnabas tells the story about how in the Old Testament, Moses goes up how in the Old Testament, Moses goes up how in the Old Testament, Moses goes up on Mount Sinai, and God gives him the on Mount Sinai, and God gives him the on Mount Sinai, and God gives him the two tablets of the law, the Ten two tablets of the law, the Ten two tablets of the law, the Ten Commandments. Commandments. Commandments. And then he learns that the people down And then he learns that the people down And then he learns that the people down below are making idols for themselves below are making idols for themselves below are making idols for themselves and engaging in wild activities, and he and engaging in wild activities, and he and engaging in wild activities, and he comes down and he sees what's going on. comes down and he sees what's going on. comes down and he sees what's going on. He throws down the two tablets of the He throws down the two tablets of the He throws down the two tablets of the law and smashes them. law and smashes them. law and smashes them. Barnabas says, "This indicates that the Barnabas says, "This indicates that the Barnabas says, "This indicates that the Jews literally broke their covenant. Jews literally broke their covenant. Jews literally broke their covenant. The Israelites broke the covenant, The Israelites broke the covenant, The Israelites broke the covenant, and for Barnabas, and for Barnabas, and for Barnabas, it was never restored. it was never restored. it was never restored. Jews who had just Jews who had just Jews who had just had the covenant made with them, broke had the covenant made with them, broke had the covenant made with them, broke it. it. it. Jews, for Barnabas, never have been the Jews, for Barnabas, never have been the Jews, for Barnabas, never have been the people of God."

people of God." people of God." Okay. Okay. Okay. What about the law? What about the law? What about the law? Barnabas maintains that since Jews were Barnabas maintains that since Jews were Barnabas maintains that since Jews were never the people of God, they never never the people of God, they never never the people of God, they never understood the law that God gave them. understood the law that God gave them. understood the law that God gave them. They never understood their own law. They never understood their own law. They never understood their own law. Much of Barnabas, this letter of Much of Barnabas, this letter of Much of Barnabas, this letter of Barnabas, is designed to show what the Barnabas, is designed to show what the Barnabas, is designed to show what the true interpretation of the law is, and true interpretation of the law is, and true interpretation of the law is, and to show how the Jews have misinterpreted to show how the Jews have misinterpreted to show how the Jews have misinterpreted their law. They've misinterpreted their their law. They've misinterpreted their their law. They've misinterpreted their law because they've taken their law law because they've taken their law law because they've taken their law literally. But God never meant the law literally. But God never meant the law literally. But God never meant the law to be taken literally. to be taken literally. to be taken literally. And Barnabas shows how this is by going And Barnabas shows how this is by going And Barnabas shows how this is by going through a whole bunch of laws to show through a whole bunch of laws to show through a whole bunch of laws to show how they these have been misunderstood. how they these have been misunderstood. how they these have been misunderstood. For example, kosher food laws. For example, kosher food laws. For example, kosher food laws. When When When the Bible says, the Bible says, the Bible says, "Don't eat pork." "Don't eat pork." "Don't eat pork." It doesn't mean don't have ham It doesn't mean don't have ham It doesn't mean don't have ham sandwiches. sandwiches. sandwiches. That's a literal interpretation. That's That's a literal interpretation. That's That's a literal interpretation. That's not what it means. not what it means. not what it means. Not partaking of pork means not behaving Not partaking of pork means not behaving Not partaking of pork means not behaving like pigs. like pigs. like pigs. For Barnabas, that means this. Pigs, For Barnabas, that means this. Pigs, For Barnabas, that means this. Pigs, when they're hungry, grunt and make a when they're hungry, grunt and make a when they're hungry, grunt and make a ton of noise. ton of noise. ton of noise. When they're fed, they don't.

When they're fed, they don't. When they're fed, they don't. You should not be like that. You should not be like that. You should not be like that. You should not pray to God whenever you You should not pray to God whenever you You should not pray to God whenever you are in desperate need, and then when are in desperate need, and then when are in desperate need, and then when your needs are satisfied, you have no no your needs are satisfied, you have no no your needs are satisfied, you have no no communication with God. You should pray communication with God. You should pray communication with God. You should pray to God all the time. to God all the time. to God all the time. Don't behave like a pig. Don't behave like a pig. Don't behave like a pig. That's what it means, "Don't eat pork." That's what it means, "Don't eat pork." That's what it means, "Don't eat pork." Barnabas goes through a number of the Barnabas goes through a number of the Barnabas goes through a number of the the kosher food laws and gives the the kosher food laws and gives the the kosher food laws and gives the correct interpretation correct interpretation correct interpretation that those Jews have never understood. The Sabbath day. The Sabbath day. Jews say you should not work on Jews say you should not work on Jews say you should not work on Saturday. You shouldn't You should Saturday. You shouldn't You should Saturday. You shouldn't You should observe the Sabbath. They completely observe the Sabbath. They completely observe the Sabbath. They completely misunderstand, according to Barnabas. misunderstand, according to Barnabas. misunderstand, according to Barnabas. Barnabas points out that the Sabbath day Barnabas points out that the Sabbath day Barnabas points out that the Sabbath day requirement is rooted in the creation requirement is rooted in the creation requirement is rooted in the creation in the book of Genesis, where God in the book of Genesis, where God in the book of Genesis, where God creates the world in 6 days, and on the creates the world in 6 days, and on the creates the world in 6 days, and on the seventh day he rests, thereby seventh day he rests, thereby seventh day he rests, thereby sanctifying the seventh day. Jews have sanctifying the seventh day. Jews have sanctifying the seventh day. Jews have misunderstood that to to to think that misunderstood that to to to think that misunderstood that to to to think that it means that they themselves are not it means that they themselves are not it means that they themselves are not supposed to work on the seventh day, and supposed to work on the seventh day, and supposed to work on the seventh day, and that's not what it means at all. that's not what it means at all. that's not what it means at all. What's going on is this. In the Bible, a What's going on is this. In the Bible, a What's going on is this. In the Bible, a day is as a thousand years, and a day is as a thousand years, and a day is as a thousand years, and a thousand years as a day.

thousand years as a day. thousand years as a day. When the Bible says that God created the When the Bible says that God created the When the Bible says that God created the world in 6 days, it means that world in 6 days, it means that world in 6 days, it means that creation's going to last 6,000 years. creation's going to last 6,000 years. creation's going to last 6,000 years. The day of rest is the millennium that's The day of rest is the millennium that's The day of rest is the millennium that's coming, the thousand-year coming, the thousand-year coming, the thousand-year period of peace that's going to come to period of peace that's going to come to period of peace that's going to come to Earth. Earth. Earth. It's not talking about what you're It's not talking about what you're It's not talking about what you're supposed to do on Saturday. It's talking supposed to do on Saturday. It's talking supposed to do on Saturday. It's talking about what's going to happen in our about what's going to happen in our about what's going to happen in our future when the end comes. Barnabas is future when the end comes. Barnabas is future when the end comes. Barnabas is the first one that I know of who who the first one that I know of who who the first one that I know of who who indicates that the world's going to last indicates that the world's going to last indicates that the world's going to last 6,000 years. You may remember, this is 6,000 years. You may remember, this is 6,000 years. You may remember, this is kind of a big deal back in the year kind of a big deal back in the year kind of a big deal back in the year 2000, when people thought, "Well, this 2000, when people thought, "Well, this 2000, when people thought, "Well, this is it." because you know, is it." because you know, is it." because you know, fundamentalists thought the world was fundamentalists thought the world was fundamentalists thought the world was created 4000 BC, and now it's 2000, created 4000 BC, and now it's 2000, created 4000 BC, and now it's 2000, that's 6000, this is it. Well, that that's 6000, this is it. Well, that that's 6000, this is it. Well, that Barnabas is the first one to come up Barnabas is the first one to come up Barnabas is the first one to come up with that particular bit of reasoning. with that particular bit of reasoning. with that particular bit of reasoning. And let's also thank the Council of And let's also thank the Council of And let's also thank the Council of Nicaea for not including this, because Nicaea for not including this, because Nicaea for not including this, because he clearly wrongly predicted when it he clearly wrongly predicted when it he clearly wrongly predicted when it would be the end times. And I think it's would be the end times. And I think it's would be the end times. And I think it's so important to actually really, as so important to actually really, as so important to actually really, as Christians, be indebted to Judaism, Christians, be indebted to Judaism, Christians, be indebted to Judaism, because it is Judaism that is the because it is Judaism that is the because it is Judaism that is the bedrock of Christianity. I mean, some bedrock of Christianity. I mean, some bedrock of Christianity. I mean, some people say Christianity is just I mean, people say Christianity is just I mean, people say Christianity is just I mean, it is Judaism 2.0. Did Jesus want it is Judaism 2.0. Did Jesus want it is Judaism 2.0. Did Jesus want Christianity? That's a question I'm Christianity? That's a question I'm Christianity? That's a question I'm really grappling with and trying to really grappling with and trying to really grappling with and trying to understand. And in many ways, Jesus understand. And in many ways, Jesus understand. And in many ways, Jesus didn't want Christianity. I think he didn't want Christianity. I think he didn't want Christianity. I think he wanted the Jews not to reject his claims wanted the Jews not to reject his claims wanted the Jews not to reject his claims that he was the Messiah. He was what it that he was the Messiah. He was what it that he was the Messiah. He was what it was predicted in the Torah. I think that was predicted in the Torah. I think that was predicted in the Torah. I think that there's a lot of people that have a there's a lot of people that have a there's a lot of people that have a warped view of Christianity, where they warped view of Christianity, where they warped view of Christianity, where they separate it. But we are indebted to separate it. But we are indebted to separate it. But we are indebted to Judaism, and Jesus himself was a Jew.

Judaism, and Jesus himself was a Jew. Judaism, and Jesus himself was a Jew. Yes, it was Jews that crucified Jesus, Yes, it was Jews that crucified Jesus, Yes, it was Jews that crucified Jesus, but it was also Jews that followed but it was also Jews that followed but it was also Jews that followed Jesus. It was also Jesus was a Jew. And Jesus. It was also Jesus was a Jew. And Jesus. It was also Jesus was a Jew. And I think there's a lot of tide of I think there's a lot of tide of I think there's a lot of tide of anti-Semitism when it comes to kind of anti-Semitism when it comes to kind of anti-Semitism when it comes to kind of Christianity and Judaism. But let's not Christianity and Judaism. But let's not Christianity and Judaism. But let's not get mistaken. The canon of scripture get mistaken. The canon of scripture get mistaken. The canon of scripture constantly reaffirms Judaism and what it constantly reaffirms Judaism and what it constantly reaffirms Judaism and what it was, because it was Judaism that was, because it was Judaism that was, because it was Judaism that predicted Jesus. It was Isaiah, it was predicted Jesus. It was Isaiah, it was predicted Jesus. It was Isaiah, it was Daniel, it was Ezekiel, you know, all Daniel, it was Ezekiel, you know, all Daniel, it was Ezekiel, you know, all these prophecies were from Jews. And and these prophecies were from Jews. And and these prophecies were from Jews. And and the the notion as well that Moses, when the the notion as well that Moses, when the the notion as well that Moses, when he broke the tablets, it was like the he broke the tablets, it was like the he broke the tablets, it was like the Epistle of Barnabas speaks about, and Epistle of Barnabas speaks about, and Epistle of Barnabas speaks about, and Bart so eloquently says, you know, here Bart so eloquently says, you know, here Bart so eloquently says, you know, here about how that was them rejecting the about how that was them rejecting the about how that was them rejecting the covenant and rejecting what God covenant and rejecting what God covenant and rejecting what God instructed them to do. Right from the instructed them to do. Right from the instructed them to do. Right from the off, they got it wrong. The notion that off, they got it wrong. The notion that off, they got it wrong. The notion that basically, you know, they got it wrong, basically, you know, they got it wrong, basically, you know, they got it wrong, they're lost, and they're done. Even they're lost, and they're done. Even they're lost, and they're done. Even that kind of theological concept of not that kind of theological concept of not that kind of theological concept of not forgiveness, not redemption, is so often forgiveness, not redemption, is so often forgiveness, not redemption, is so often And that's such a beautiful thing about And that's such a beautiful thing about And that's such a beautiful thing about Judaism, about, you know, being lost in Judaism, about, you know, being lost in Judaism, about, you know, being lost in the wilderness. May that be the wilderness. May that be the wilderness. May that be metaphorical, may that be, you know, the metaphorical, may that be, you know, the metaphorical, may that be, you know, the Exodus, may that be throughout the whole Exodus, may that be throughout the whole Exodus, may that be throughout the whole of history. And there's one thing I of history. And there's one thing I of history. And there's one thing I think theologically is so important and think theologically is so important and think theologically is so important and just speaks volumes to life about what just speaks volumes to life about what just speaks volumes to life about what it means to be lost and then to be it means to be lost and then to be it means to be lost and then to be found, and Jesus to come, you know, the found, and Jesus to come, you know, the found, and Jesus to come, you know, the lamb, as it speaks about, you know, the lamb, as it speaks about, you know, the lamb, as it speaks about, you know, the slaughter. You know, when he went to on slaughter. You know, when he went to on slaughter. You know, when he went to on Palm Sunday, when it when he you know, Palm Sunday, when it when he you know, Palm Sunday, when it when he you know, came in on a donkey, that representing came in on a donkey, that representing came in on a donkey, that representing peace, and that representing lack of

peace, and that representing lack of peace, and that representing lack of dominance, but peace, as it was dominance, but peace, as it was dominance, but peace, as it was predicted, you know. That that's the predicted, you know. That that's the predicted, you know. That that's the beautiful thing about Christianity. It beautiful thing about Christianity. It beautiful thing about Christianity. It is the intersect of everything coming is the intersect of everything coming is the intersect of everything coming together. And it's interesting the together. And it's interesting the together. And it's interesting the Epistle of Barnabas, because you see Epistle of Barnabas, because you see Epistle of Barnabas, because you see Muslims actually use it to kind of Muslims actually use it to kind of Muslims actually use it to kind of affirm No, sorry, not the Epistle, the affirm No, sorry, not the Epistle, the affirm No, sorry, not the Epistle, the Gospel of Barnabas, which was written Gospel of Barnabas, which was written Gospel of Barnabas, which was written far, far later, as Cliff Connelly spoke far, far later, as Cliff Connelly spoke far, far later, as Cliff Connelly spoke about, to affirm Muslim belief, you about, to affirm Muslim belief, you about, to affirm Muslim belief, you know, Jesus didn't claim to be God, you know, Jesus didn't claim to be God, you know, Jesus didn't claim to be God, you know, Judaism is is is separate like the know, Judaism is is is separate like the know, Judaism is is is separate like the Islam framework of who Jesus was is Islam framework of who Jesus was is Islam framework of who Jesus was is correct and stuff. And we must always correct and stuff. And we must always correct and stuff. And we must always remember we are completely indebted to remember we are completely indebted to remember we are completely indebted to our Jewish brothers and sisters. We our Jewish brothers and sisters. We our Jewish brothers and sisters. We really are. And I think I bought him in really are. And I think I bought him in really are. And I think I bought him in the way he eloquently speaks about this the way he eloquently speaks about this the way he eloquently speaks about this letter really gives insight really to letter really gives insight really to letter really gives insight really to how much Judaism is important, and it's how much Judaism is important, and it's how much Judaism is important, and it's so easy, I think, to forget that as so easy, I think, to forget that as so easy, I think, to forget that as Christians. And it's really horrible Christians. And it's really horrible Christians. And it's really horrible around the world if you look at whatever around the world if you look at whatever around the world if you look at whatever whatever's happening, and I'm not even whatever's happening, and I'm not even whatever's happening, and I'm not even going to comment on Gaza. I know I'm not going to comment on Gaza. I know I'm not going to comment on Gaza. I know I'm not even going to say my position remotely. even going to say my position remotely. even going to say my position remotely. It's fair to say that Jews are being It's fair to say that Jews are being It's fair to say that Jews are being persecuted. That's not to say there's persecuted. That's not to say there's persecuted. That's not to say there's not a lot of Muslim hatred knocking not a lot of Muslim hatred knocking not a lot of Muslim hatred knocking about, but anti-Semitism is is on the about, but anti-Semitism is is on the about, but anti-Semitism is is on the rise. And we must always remember, rise. And we must always remember, rise. And we must always remember, especially as Christians, to really especially as Christians, to really especially as Christians, to really see the importance of our brothers and see the importance of our brothers and see the importance of our brothers and sisters in Judaism. I mean, everyone, sisters in Judaism. I mean, everyone, sisters in Judaism. I mean, everyone, obviously. Also, our Muslim brothers and obviously. Also, our Muslim brothers and obviously. Also, our Muslim brothers and sisters. If anyone is harmed, we should sisters. If anyone is harmed, we should sisters. If anyone is harmed, we should stand by them and protect them.

stand by them and protect them. stand by them and protect them. Obviously, I'm not saying we should, you Obviously, I'm not saying we should, you Obviously, I'm not saying we should, you know, single out Jews, but let's not know, single out Jews, but let's not know, single out Jews, but let's not forget how important Judaism is as forget how important Judaism is as forget how important Judaism is as fellow Christians. fellow Christians. fellow Christians. Uh you can imagine this kind of Uh you can imagine this kind of Uh you can imagine this kind of reasoning was not all that convincing to reasoning was not all that convincing to reasoning was not all that convincing to to many Jews. to many Jews. to many Jews. Especially this last one was not. Especially this last one was not. Especially this last one was not. Circumcision. Circumcision. Circumcision. Jews circumcise their baby boys. Jews circumcise their baby boys. Jews circumcise their baby boys. Barnabas thinks this is a ridiculous Barnabas thinks this is a ridiculous Barnabas thinks this is a ridiculous literal interpretation. You shouldn't No, you're not supposed to be No, you're not supposed to be circumcising your baby boy. Well, what circumcising your baby boy. Well, what circumcising your baby boy. Well, what is circumcision? is circumcision? is circumcision? Barnabas points out that the that God Barnabas points out that the that God Barnabas points out that the that God gave the sign of circumcision to gave the sign of circumcision to gave the sign of circumcision to Abraham. Abraham. Abraham. And Barnabas talks about how Abraham was And Barnabas talks about how Abraham was And Barnabas talks about how Abraham was told to circumcise the 318 told to circumcise the 318 told to circumcise the 318 servants of his that went off to save servants of his that went off to save servants of his that went off to save the the the the nephew of Abraham, Lot, who had been the nephew of Abraham, Lot, who had been the nephew of Abraham, Lot, who had been captured by some other foreign kings. captured by some other foreign kings. captured by some other foreign kings. And so, he circumcised 318. And so, what And so, he circumcised 318. And so, what And so, he circumcised 318. And so, what does that mean? Why 318? does that mean? Why 318? does that mean? Why 318? Well, Barnabas points out that in in the Well, Barnabas points out that in in the Well, Barnabas points out that in in the Greek Old Testament, 318 the the way Greek Old Testament, 318 the the way Greek Old Testament, 318 the the way that ancient uh that ancient uh that ancient uh the way that ancient languages wrote out the way that ancient languages wrote out the way that ancient languages wrote out numbers was by taking letters of the numbers was by taking letters of the numbers was by taking letters of the alphabet, and each letter had a alphabet, and each letter had a alphabet, and each letter had a numerical value. And so, if you write numerical value. And so, if you write numerical value. And so, if you write out 318 in Greek, it's uh it'd be a tau, out 318 in Greek, it's uh it'd be a tau, out 318 in Greek, it's uh it'd be a tau, that looks like an English T, and then a that looks like an English T, and then a that looks like an English T, and then a iota, which is like a J, and then an iota, which is like a J, and then an iota, which is like a J, and then an eta, which is like an E. So, it's TJE.

eta, which is like an E. So, it's TJE. eta, which is like an E. So, it's TJE. And he points out, "T looks like a And he points out, "T looks like a And he points out, "T looks like a cross, cross, cross, and J and E are the first two letters in and J and E are the first two letters in and J and E are the first two letters in the name Jesus. the name Jesus. the name Jesus. Circumcision is the cross of Jesus. Circumcision is the cross of Jesus. Circumcision is the cross of Jesus. You're not supposed to be cutting the You're not supposed to be cutting the You're not supposed to be cutting the foreskin off your baby boys. You're foreskin off your baby boys. You're foreskin off your baby boys. You're supposed to be believing in the cross of supposed to be believing in the cross of supposed to be believing in the cross of Jesus. It's right there in the Old Jesus. It's right there in the Old Jesus. It's right there in the Old Testament." Testament." Testament." Barnabas concludes that little example Barnabas concludes that little example Barnabas concludes that little example by saying, "No one has ever learned a by saying, "No one has ever learned a by saying, "No one has ever learned a better lesson from me." better lesson from me." better lesson from me." I'm sure he's right. Barnabas thinks that the Old Testament Barnabas thinks that the Old Testament was never a Jewish book, it's a was never a Jewish book, it's a was never a Jewish book, it's a Christian book. Christian book. Christian book. I mean, just that view that the Old I mean, just that view that the Old I mean, just that view that the Old Testament was not a Jewish book, but a Testament was not a Jewish book, but a Testament was not a Jewish book, but a Christian book. I find that so Christian book. I find that so Christian book. I find that so perplexing, because again, as I want to perplexing, because again, as I want to perplexing, because again, as I want to reinforce this, the famous, incredible reinforce this, the famous, incredible reinforce this, the famous, incredible theologian William Lane Craig points theologian William Lane Craig points theologian William Lane Craig points out, it was not the fact that anyone out, it was not the fact that anyone out, it was not the fact that anyone died and rose again. It was the fact died and rose again. It was the fact died and rose again. It was the fact that a man claimed to be God, fulfilled that a man claimed to be God, fulfilled that a man claimed to be God, fulfilled prophecy, and rose again. That was the prophecy, and rose again. That was the prophecy, and rose again. That was the immense weight to what happened. It's immense weight to what happened. It's immense weight to what happened. It's the combination of everything coming the combination of everything coming the combination of everything coming together, and that Jesus was the person together, and that Jesus was the person together, and that Jesus was the person they predicted. Jesus was the lamb.

they predicted. Jesus was the lamb. they predicted. Jesus was the lamb. Jesus was the Messiah, the coming person Jesus was the Messiah, the coming person Jesus was the Messiah, the coming person that the Jews waited for, and we, the that the Jews waited for, and we, the that the Jews waited for, and we, the people, rejected that. We got it wrong. people, rejected that. We got it wrong. people, rejected that. We got it wrong. That's the magic of it. That's the That's the magic of it. That's the That's the magic of it. That's the incredibleness of it. And to say incredibleness of it. And to say incredibleness of it. And to say basically, no, that was the beginning in basically, no, that was the beginning in basically, no, that was the beginning in a way and that Christianity a way and that Christianity a way and that Christianity the Jews got it completely wrong and the Jews got it completely wrong and the Jews got it completely wrong and that that that Jesus was everything in in what we know. Jesus was everything in in what we know. Jesus was everything in in what we know. And Jesus is everything in what we know, And Jesus is everything in what we know, And Jesus is everything in what we know, but but the the wait to Jesus rising but but the the wait to Jesus rising but but the the wait to Jesus rising again cannot be possible without again cannot be possible without again cannot be possible without Judaism. It can't. Judaism. It can't. Judaism. It can't. And I I think the the the Epistle of And I I think the the the Epistle of And I I think the the the Epistle of Barnabas clearly got it so wrong and I Barnabas clearly got it so wrong and I Barnabas clearly got it so wrong and I find it so interesting. find it so interesting. find it so interesting. Um Um Um and I'm so glad that the fathers and I'm so glad that the fathers and I'm so glad that the fathers the Council of Nicaea didn't include it the Council of Nicaea didn't include it the Council of Nicaea didn't include it part of the canon because it really part of the canon because it really part of the canon because it really contradicts contradicts contradicts so much of what makes Christianity so so much of what makes Christianity so so much of what makes Christianity so incredible, I think. Um but it's also so incredible, I think. Um but it's also so incredible, I think. Um but it's also so interesting to learn about it because of interesting to learn about it because of interesting to learn about it because of how many different strands and how many different strands and how many different strands and interpretations there were of Jesus interpretations there were of Jesus interpretations there were of Jesus rising again. Like how did people make rising again. Like how did people make rising again. Like how did people make sense of it? And it also shows the early sense of it? And it also shows the early sense of it? And it also shows the early thinking about how there were people who thinking about how there were people who thinking about how there were people who went in different directions. And it went in different directions. And it went in different directions. And it gives me a lot more gratitude to gives me a lot more gratitude to gives me a lot more gratitude to actually what we now have it in the actually what we now have it in the actually what we now have it in the gospels, you know, in gospels, you know, in gospels, you know, in our belief system because I think the our belief system because I think the our belief system because I think the structure of it and the way it works is structure of it and the way it works is structure of it and the way it works is is is phenomenal and I have so much um is is phenomenal and I have so much um is is phenomenal and I have so much um gratitude for those that, you know, put gratitude for those that, you know, put gratitude for those that, you know, put this together. Um and um you know, I do this together. Um and um you know, I do this together. Um and um you know, I do believe the Holy Spirit, whatever you

believe the Holy Spirit, whatever you believe the Holy Spirit, whatever you want to call it, was working with within want to call it, was working with within want to call it, was working with within them to put this together and that is them to put this together and that is them to put this together and that is why why why you know, the Council of Nicaea, these you know, the Council of Nicaea, these you know, the Council of Nicaea, these were the smart some of the smartest were the smart some of the smartest were the smart some of the smartest people on the planet to do with, you people on the planet to do with, you people on the planet to do with, you know, scholarship and theology and and know, scholarship and theology and and know, scholarship and theology and and it really makes sense why they did it really makes sense why they did it really makes sense why they did reject this in the first place. Um but I reject this in the first place. Um but I reject this in the first place. Um but I know that some people do speak about it. know that some people do speak about it. know that some people do speak about it. Some people do have a certain view of Some people do have a certain view of Some people do have a certain view of it, but I do think it really does go it, but I do think it really does go it, but I do think it really does go against what what Christian theology against what what Christian theology against what what Christian theology kind of is indebted to and also just is kind of is indebted to and also just is kind of is indebted to and also just is in itself. But we'll see it what else in itself. But we'll see it what else in itself. But we'll see it what else Barn- sorry, Bart Ehrman says here. Barn- sorry, Bart Ehrman says here. Barn- sorry, Bart Ehrman says here. It's a Christian book that needs to be It's a Christian book that needs to be It's a Christian book that needs to be interpreted in light of Christian interpreted in light of Christian interpreted in light of Christian principles. I will reiterate the Gospel principles. I will reiterate the Gospel principles. I will reiterate the Gospel of Barnabas is different because it was of Barnabas is different because it was of Barnabas is different because it was the earliest manuscripts were far, far the earliest manuscripts were far, far the earliest manuscripts were far, far later when this letter was actually, later when this letter was actually, later when this letter was actually, some scholars say, as early as 70 AD, some scholars say, as early as 70 AD, some scholars say, as early as 70 AD, which is quite revolutionary. Bear in which is quite revolutionary. Bear in which is quite revolutionary. Bear in mind John was written probably later mind John was written probably later mind John was written probably later than that. Um and obviously that's a than that. Um and obviously that's a than that. Um and obviously that's a gospel, so it's a bit different, but gospel, so it's a bit different, but gospel, so it's a bit different, but it's very interesting and we do have it's very interesting and we do have it's very interesting and we do have Paul's letters that are way earlier. So, Paul's letters that are way earlier. So, Paul's letters that are way earlier. So, you know, you make of what what of you you know, you make of what what of you you know, you make of what what of you will, but I thought this is very will, but I thought this is very will, but I thought this is very interesting. I hope you do take in sign.

interesting. I hope you do take in sign. interesting. I hope you do take in sign. I'm not scholar. I've never studied I'm not scholar. I've never studied I'm not scholar. I've never studied this. I've never done a degree. I I this. I've never done a degree. I I this. I've never done a degree. I I haven't even gone to university. I can haven't even gone to university. I can haven't even gone to university. I can barely spell. So, do take this with a barely spell. So, do take this with a barely spell. So, do take this with a grain of salt, but it's just a little grain of salt, but it's just a little grain of salt, but it's just a little kind of shallow take over these kind of shallow take over these kind of shallow take over these interesting subjects that I I hope that interesting subjects that I I hope that interesting subjects that I I hope that someone watching this who maybe hasn't someone watching this who maybe hasn't someone watching this who maybe hasn't gone to university or whatever finds it gone to university or whatever finds it gone to university or whatever finds it accessible because that's what I I want. accessible because that's what I I want. accessible because that's what I I want. You know, I'm not the smartest guy ever. You know, I'm not the smartest guy ever. You know, I'm not the smartest guy ever. I'm not the smartest bloke. So, I hope I'm not the smartest bloke. So, I hope I'm not the smartest bloke. So, I hope that um someone who's not academic that um someone who's not academic that um someone who's not academic similar to me can kind of take some similar to me can kind of take some similar to me can kind of take some fruit from this. And yeah, thank you for fruit from this. And yeah, thank you for fruit from this. And yeah, thank you for watching. God bless and I'll see you all watching. God bless and I'll see you all watching. God bless and I'll see you all in the next one very soon. Peace.