The argument clearly develops around the question of why Jesus had to be crucified - something which is particularly unusual if, as Barnabas clearly believes, ΙΣ was a god or a divine being. In chapter 5 Barnabas starts with the clear identification that ΙΣ was the heavenly man to whom God Almighty was engaged in conversation when Adam was created:
Let us take for granted, as Schwartz has suggested based on the Damascus Document - that אּישׁ replaced 'Adam' in Genesis chapter 1. It is at least plausible then that Barnabas already has ΙΣ = אּישׁ in mind. Yet the nomen sacrum hasn't appeared as of yet. It is very unusual in fact. In the previous line we hear Barnabas declare that "a man shall justly perish (ὅτι δικαίως ἀπολεῖται ἄνθρωπος), who having the knowledge of the way of righteousness forceth himself into the way of darkness." There is some Adamic myth being referenced here quite clearly. All of which leads to the author's explanation of why God had to be crucified in the flesh.if the Lord endured to suffer for our souls, though He was Lord of the whole world, unto whom God said from the foundation of the world, Let us make man after our image and likeness (Ποιήσωμεν ἄνθρω πον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν), how then did He endure to suffer at the hand of men? ... For if He had not come in the flesh neither would men have looked upon Him and been saved, forasmuch as when they look upon the sun ... they cannot face its rays.(Barnabas 5:5)
The nomen sacrum ΙΣ appears about ten lines later in the middle of the author's explanation. According to him, that 'mystery' - or secret knowledge - that ΙΣ would come crucified was revealed by the angel to Moses in the burning bush. The passage in question is most peculiar and ultimately leads many scholars to misread the nomen sacrum (i.e. as having something to do with Joshua). For according to the author the angel's reference to 'the good earth' (γῆν τὴν ἀγαθήν) is in reality a confirmation that God would come in the flesh to be crucified.
Here is what Barnabas reveals about this mystery saying that "Forasmuch then as He was about to be manifested in the flesh and to suffer, His suffering was manifested beforehand" to Israel who declared amongst themselves
This entire section is superficially interpreted by many as having some relationship with 'Joshua' because the entry into the Promised Land is mentioned. Nevertheless a careful reading of the material reveals instead that Barnabas' point is that it was known to Moses and Solomon that god would appear as 'man' (i.e. in good flesh) in order to refashion and redeem humanity.What sayeth the other prophet Moses unto them?Let us bind the righteous one, for he is unprofitable for us. (Wisdom of Solomom 2:12)
But what saith Gnosis (γνῶσις)? Understand ye."Behold," these things saith the Lord God" enter into the good earth (τὴν γῆν τὴν ἀγαθήν) which the Lord swear unto Abraham, Isaac, and Jacob, and inherit it, earth (γῆν) flowing with milk and honey.
For man is earth suffering (Ἄνθρωπος γὰρ γῆ ἐστιν πάσχουσα); for from the face of the earth came the creation of Adam. What then saith He?Set your hope, it is said, on Him who is about to be manifested to you in the flesh, even IC. [unknown scripture) («Ἐλπίσατε», φησίν, «ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν IC.»)
Blessed is our Lord, brethren, who established among us wisdom and understanding of His secret things. For the prophet speaketh a parable concerning the Lord.Into the good land, a land flowing with milk and honey. (Εἰς τὴν γῆν τὴν ἀγαθήν, γῆν ῥέουσαν γάλα καὶ μέλι)
Forasmuch then as He renewed us in the remission of sins, He made us to be a new type, so that we should have the soul of children, as if He were recreating us.Who shall comprehend, save he that is wise and prudent and that loveth his Lord? (unknown scripture)
For the scripture saith concerning us, how He saith to the Son;
And the Lord said when He saw the fair creation of us men;Let us make man after our image and after our likeness, and let them rule over the beasts of the earth and the fowls of the heaven and the fishes of the sea.
These words refer to the Son.Increase and multiply and fill the earth.
Again I will shew thee how the Lord speaketh concerning us. He made a second creation at the last; and the Lord saith;
Behold I make the last things as the first. (unknown scripture)
In reference to this then the prophet preached;
Behold then we have been created anew, as He saith again in another prophet;Enter into a land flowing with milk and honey, and be lords over it.
that is to say, from those whom the Spirit of the Lord foresaw,Behold, saith the Lord, I will take out from these,
for He Himself was to be manifested in the flesh and to dwell in us.their stony hearts, and will put into them hearts of flesh; (unknown scripture)
For the Lord saith again;
We therefore are they whom He brought into the good land. What then is the milk and the honey? Because the child is first kept alive by honey, and then by milk. So in like manner we also, being kept alive by our faith in the promise and by the word, shall live and be lords of the earth.For wherein shall I appear unto the Lord my God and be glorified? I will make confession unto Thee in the assembly of my brethren, and I will sing unto Thee in the midst of the assembly of the saints.
Now we have already said above; And let them increase and multiply and rule over the fishes. But who is he that is able to rule over beasts and fishes and fowls of the heaven; for we ought to perceive that to rule implieth power, so that one should give orders and have dominion.
If then this cometh not to pass now, assuredly He spake to us for the hereafter, when we ourselves shall be made perfect so that we may become heirs of the covenant of the Lord.
I am especially drawn toward the fact that Barnabas is citing some sort of scripture that mentions this above:
I guess one can argue that Barnabas added the reference to "even IC" (ὑμῖν ἸC). But even still the underlying sense is the same - "the good earth" is a reference to God appearing as man (= IC) not as someone named Jesus. Indeed there is no specificity whatsoever regarding the 'name' or identity that God would take on other than he would appear as a man (which of course was something which might seem controversial to Jews).Set your hope on Him who is about to be manifested to you in the flesh, even IC