Ante-Nicene Fathers, Vol I:
BARNABAS: Chapter X.—Spiritual significance of...

Chapter X.—Spiritual significance of the precepts of Moses respecting different kinds of food.

Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?” 1575 He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.” 1576 Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference. 1577 For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.” 1578 So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned 1579 to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.” 1580 Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many 1581 it has. Moreover, “Thou shall not eat the hyena.” He means, “Thou shall not be an adulterer, nor a corrupter, nor be like to them that are such.” Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, “Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, 1582 on account of their uncleanness; nor shall thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth.” Moses then issued 1583 three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: “Blessed is the man who hath not walked in the counsel of the ungodly,” 1584 even as the fishes [referred to] go in darkness to the depths [of the sea]; “and hath not stood in the way of sinners,” even as those who profess to fear the Lord, but go astray like swine; “and hath not sat in the seat of scorners,” 1585 even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual 1586 knowledge. But Moses says still further, “Ye shall eat every animal that is cloven-footed and ruminant.” What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him, 1587 is visibly made glad. Well spake [Moses], having respect to the commandment. p. 144 What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate 1588 upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state 1589 [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, 1590 explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.

Footnotes

Cod. Sin. has “portion,” corrected, however, as above. See Lev. xi. and Deut. xiv.

Deut. iv. 1.

Literally, “in spirit.”

Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek.

Cod. Sin. has, “condemned already.”

Dressel has a note upon this passage, in which he refers the words we have rendered, “corrupters of boys,” to those who by their dissolute lives waste their fortunes, and so entail destruction on their children; but this does not appear satisfactory. Comp. Clem. Alex. Pædag. ii. 10.

We have left τρύπας untranslated. [Cavities, i.e., of conception].

Cod. Sin. has, “with the body through uncleanness,” and so again in the last clause.

Cod. Sin. inserts, “having received.”

Ps. i. 1.

Literally, “of the pestilent.”

Cod. Sin. reads, “perfectly,” instead of “perfect,” as do most mss.; but, according to Dressel, we should read, “have a perfect knowledge concerning the food.” Hilgenfeld follows the Greek.

Or, “resting upon Him.”

Cod. Sin. here has the singular, “one who ruminates.”

Literally, “holy age.”

Cod. Sin. inserts again, “rightly.”