212 Dimensions of Baptism
the fast of the Day of Atonement) in ch. 3.^15 Another association of wood
(interpreted of the cross) and water (not mentioned by Barnabas) is im-
plied in the treatment of Num. 19, where hyssop is dipped in a mixture of
ashes and water and sprinkled for purification from touching a dead body;
Barnabas says those who sprinkle are 'those who preached to us the good
news of the forgiveness of sins' (8.1-3).^16 Barnabas connects Christ's suf-
fering with redemption (7.2, 3, 5; 14.5).^17 The forgiveness of sins made
possible by the sufferings and blood of Jesus is received in the water of
baptism. The references to forgiveness of sins that makes one new in 6.11
and 16.8 are in baptismal contexts (to be developed below).^18 A number of
early Christian texts associate baptism with the forgiveness of sins.^19
Other early Christian texts in addition to Barnabas make the charge thatJewish washings did not procure forgiveness of sins. Especially notable is
Justin, Dialogue 14, that Christian baptism 'is alone able to purify' with
the added allusion to Jer. 2.13, 'the cisterns that you dug for yourselves are
broken.'^20 Does Barnabas refer to Jewish washings for purification or to
proselyte baptism? There was no question of forgiveness in reference to
the former. The tractate in the Mishnah on 'Immersion Pools' (Mikwaoth)
lists six grades of pools of water in ascending order of purificatory
- See the discussion of the sequence of texts in Justin and Barnabas by Oskar
Skarsaune, The Proof from Prophecy: A Study in Justin Martyr's Proof-Text Tradition
(NovTSup, 56; Leiden: EJ. Brill, 1987), pp. 295-97, accepted by Paget, The Epistle of
Barnabas, p. 107, noting that the rejection of cultic activity is followed by reference to
remission of sins by Christ's blood. Benoit, Le bapteme, p. 36, for baptism in Barnabas
as the subjective appropriation of the remission of sins objectively accomplished by the
death on the cross with reference to Lk. 12.50 and Mk 10.38. - Oskar Skarsaune, 'Baptismal Typology in Barnabas 8 and the Jewish Back-
ground', StudPat 18 (1989), pp. 221-28. - Hvalvik, Struggle, p. 145.
- Pierre Prigent, Les Testimonia dans le Christianisme primitif: L'Epitre de
BarnabeI-XVIetses sources (Paris: Gabalda, 1961), p. 86: 'Ilestdoncclairquenotre
texte [6.9-19 in comparison with 16.8] parle, lui aussi, du bapteme.' - E.g. Acts 2.38; 22.16; Hennas, Mand 4.3.1 [= 31.1]; Justin, 1 Apol 61.10;
66.1; Theophilus, .4d,4t/fo/. 2.16. - Justin, Dial. 14.1 and 19.2 also refer to the cisterns of Jer. 2.13 in contrast to the
Christian 'water of life' (14.1) and 'baptism of life' (19.2) and 29.1 contrasts the bap-
tisms (the Christians' has the Holy Spirit). A contrast of Christian and Jewish baptism is
also made in Pseudo-Cyprian, Against the Jews 10.79-82 and in the fragment of an
apocryphal gospel in Oxyrhynchus Papyri V, # 840 (translated in my Early Christians
Speak [Abilene: Abilene Christian University Press, 3rd edn, 1999], p. 31).