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Lost Prophet Paper
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115 pages, Paperback
First published August 1, 1989
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About the author
Margaret Barker
51 books69 followersThere is more than one author with this name
Margaret Barker is a British Methodist preacher and biblical scholar recognized for her pioneering contributions to the study of early Christianity. Educated in theology at the University of Cambridge, she devoted her career to exploring the roots of Christian thought through what she terms Temple Theology, an approach tracing many aspects of early Christian liturgy and doctrine back to the worship of Solomon’s Temple.
In 1998 she served as president of the Society for Old Testament Study, and in 2008 she was awarded the Lambeth Doctor of Divinity by the Archbishop of Canterbury in recognition of her scholarly achievements. Her influential works, including The Great High Priest (2003) and Temple Theology (2004), emphasize the enduring legacy of Temple worship, arguing that it shaped Christianity as deeply as Hellenistic and synagogue traditions.
Drawing on sources ranging from the Hebrew Bible and Septuagint to the Dead Sea Scrolls, Gnostic writings, and early Christian texts, Barker’s research highlights the mystical dimensions of ancient worship and their relevance for understanding early Christian belief. Her work has been both praised for originality and critiqued within mainstream scholarship, yet remains highly influential across diverse theological traditions.
Margaret Barker is a British Methodist preacher and biblical scholar recognized for her pioneering contributions to the study of early Christianity. Educated in theology at the University of Cambridge, she devoted her career to exploring the roots of Christian thought through what she terms Temple Theology, an approach tracing many aspects of early Christian liturgy and doctrine back to the worship of Solomon’s Temple.
In 1998 she served as president of the Society for Old Testament Study, and in 2008 she was awarded the Lambeth Doctor of Divinity by the Archbishop of Canterbury in recognition of her scholarly achievements. Her influential works, including The Great High Priest (2003) and Temple Theology (2004), emphasize the enduring legacy of Temple worship, arguing that it shaped Christianity as deeply as Hellenistic and synagogue traditions.
Drawing on sources ranging from the Hebrew Bible and Septuagint to the Dead Sea Scrolls, Gnostic writings, and early Christian texts, Barker’s research highlights the mystical dimensions of ancient worship and their relevance for understanding early Christian belief. Her work has been both praised for originality and critiqued within mainstream scholarship, yet remains highly influential across diverse theological traditions.
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Displaying 1 - 14 of 14 reviews
December 19, 2020
I absolutely loves this book. So many things to comment about Barker’s work here. (Spoilers ahead - you have been warned)
First: Barker makes the case that the Book of Enoch did not originate with the followers of Jesus. It was not a “Christian” text in the sense that Christians created it. It existed hundreds of years before Jesus.
Although it was abandoned by both the Jews and the “orthodox” Christians post Athanasius, its ideas were the fertile soil used by many of the authors and groups who wrote the first Christian documents. Barker shows many connections between John’s writings and 1 Enoch. If you are interested in this subject, I would suggest you also read Michael Heiser’s work on this. His stuff is excellent and in one of his books in the appendix he gives an extensive amount of material showing just how much of 1 Enoch ends up in the New Testament. It is mind boggling.
Second: 1 Enoch is evidence that there were many “Jewish” faiths after the destruction of the First Temple in 600 BCE. 1 Enoch shows us that the orthodox position of the Law as paramount is in stark contrast with the visionary and kingship coronation/temple theology of Enoch’s work. In other words, the “winners” of the theological fight that took place post 600 BCE, around 530 BCE when the exiles returned demonstrates how much editing and reworking of material took place in the Tanakh after their return. Ezra is literally NOT Enoch! These two dudes would not hang out together. Enoch is more into the idea of a Messiah, a kingly Son of Man who would come and restore the broken covenant, the lost creation, and make things right again. This was something that was ritually played out in the First Temple but was lost to us after the destruction of the temple in 600 BCE.
Third: Enoch didn’t just spring up out of nowhere in Qumran during Antiochus’ destruction and siege of Jerusalem. Though she cannot prove this, the case is strong that this material is super old. She also works to demonstrate how some of this material is from two sources that were spliced together, like we see in the Joseph story in Genesis 37 and Noah’s in Genesis with the J and E accounts spliced together. To me, this shows that we have a couple of different traditions behind these accounts.
Finally: Barker (as always) uses her works to get you thinking. What was their motivation in preserving these texts? How did Jesus view himself? Was he familiar with these writings (I think she makes a pretty strong case that Jesus was the fulfillment of the Son of Man character in Enoch’s works). How is Enoch relevant to Christians today?
Though she doesn’t explore this angle because she is not LDS, I will say this: clearly there were visionary men and women of the First Temple period that were apocalypticists who had visions, awaited the coming of a Messiah who was both human and divine, and that would die. We read about a group of Jews who left the temple just before its destruction in the Book of Mormon. They are characters who fit all of the political characteristics laid out by Barker, those that were opposed to the changes initiated by the Deuteronomistic reformers. Lehi fits the mold of Isaiah and Enoch. You could literally take out a pen and highlight 1 Nephi 1, 8, and 11 and go through her analysis of Enoch’s visions and say, “yep, there it is... yes, this parallel fits as well... etc.” So this was an interesting read and I will certainly go back and read this one again. __
First: Barker makes the case that the Book of Enoch did not originate with the followers of Jesus. It was not a “Christian” text in the sense that Christians created it. It existed hundreds of years before Jesus.
Although it was abandoned by both the Jews and the “orthodox” Christians post Athanasius, its ideas were the fertile soil used by many of the authors and groups who wrote the first Christian documents. Barker shows many connections between John’s writings and 1 Enoch. If you are interested in this subject, I would suggest you also read Michael Heiser’s work on this. His stuff is excellent and in one of his books in the appendix he gives an extensive amount of material showing just how much of 1 Enoch ends up in the New Testament. It is mind boggling.
Second: 1 Enoch is evidence that there were many “Jewish” faiths after the destruction of the First Temple in 600 BCE. 1 Enoch shows us that the orthodox position of the Law as paramount is in stark contrast with the visionary and kingship coronation/temple theology of Enoch’s work. In other words, the “winners” of the theological fight that took place post 600 BCE, around 530 BCE when the exiles returned demonstrates how much editing and reworking of material took place in the Tanakh after their return. Ezra is literally NOT Enoch! These two dudes would not hang out together. Enoch is more into the idea of a Messiah, a kingly Son of Man who would come and restore the broken covenant, the lost creation, and make things right again. This was something that was ritually played out in the First Temple but was lost to us after the destruction of the temple in 600 BCE.
Third: Enoch didn’t just spring up out of nowhere in Qumran during Antiochus’ destruction and siege of Jerusalem. Though she cannot prove this, the case is strong that this material is super old. She also works to demonstrate how some of this material is from two sources that were spliced together, like we see in the Joseph story in Genesis 37 and Noah’s in Genesis with the J and E accounts spliced together. To me, this shows that we have a couple of different traditions behind these accounts.
Finally: Barker (as always) uses her works to get you thinking. What was their motivation in preserving these texts? How did Jesus view himself? Was he familiar with these writings (I think she makes a pretty strong case that Jesus was the fulfillment of the Son of Man character in Enoch’s works). How is Enoch relevant to Christians today?
Though she doesn’t explore this angle because she is not LDS, I will say this: clearly there were visionary men and women of the First Temple period that were apocalypticists who had visions, awaited the coming of a Messiah who was both human and divine, and that would die. We read about a group of Jews who left the temple just before its destruction in the Book of Mormon. They are characters who fit all of the political characteristics laid out by Barker, those that were opposed to the changes initiated by the Deuteronomistic reformers. Lehi fits the mold of Isaiah and Enoch. You could literally take out a pen and highlight 1 Nephi 1, 8, and 11 and go through her analysis of Enoch’s visions and say, “yep, there it is... yes, this parallel fits as well... etc.” So this was an interesting read and I will certainly go back and read this one again. __
This entire review has been hidden because of spoilers.
July 10, 2017
This quick read covers some fascinating topics central to Christianity and of special interest to LDS folks. I can't really do it justice with a summary, but Barker (a Methodist) uses the Enoch texts as a lens to illuminate many of the New Testament themes that seem hinted at but not explained, but are very closely mirrored in LDS thought: the premortal existence of man, the cosmic struggle between good and evil that plays out on Earth, and the divine potential of mortals. It was interesting to read her portrayal of the ancient monolithic societies and see their modern (great and spacious) counterparts.
In other lengthier works, Barker lays out her theory that the Deuteronomists stripped the ascension narratives and temple dramas (with their themes of the apotheosis of man) out of the Old Testament in favor of legalistic rituals and rules, but this book only briefly touches on that claim long enough to move on to what was actually removed.
I put this on my top ten must-reads. A life-changing little book.
In other lengthier works, Barker lays out her theory that the Deuteronomists stripped the ascension narratives and temple dramas (with their themes of the apotheosis of man) out of the Old Testament in favor of legalistic rituals and rules, but this book only briefly touches on that claim long enough to move on to what was actually removed.
I put this on my top ten must-reads. A life-changing little book.
January 26, 2012
I do really enjoy the writings and insights of Margaret Barker. She challenges the conventional wisdom of Bible scholarship in so many ways. The book is not what I expect though. If you are looking for an English translation of the Book of Enoch, look elsewhere. If you are interested in the teachings of this "lost prophet", this is a great read.
Barker's frequently stated proposition is that the Hebrew Bible was altered in a very deliberate way by people around the time of King Josiah. He was molded by their thinking and the Bible we know today is not reflective of the "ancient" religion of Israel. These are the "Deuteronomists".
Enoch seems to come from an earlier time and has great influence on the early Christians. The existence of this book is referenced both in Jude and Hebrews.
Though the teachings that we have today are radically different than what one would read in Enoch, there are many echos of Enoch in early Christian teaching. Barker approaches the book both by sections of the writings as well as by themes.
As a Mormon, I find it fascinating that Enoch emerges in the Book of Moses as a CENTRAL figure. So many of the dearest doctrines come from Enoch's interaction with God. Joseph Smith once again proves to be a genius at Religion making (http://maxwellinstitute.byu.edu/publi...) or he is an actual prophet.
Some ideas from this book that had great appeal to me:
Page 29: "If we lose touch with our symbolism, we are in danger of cutting ourselves off from our roots. It will be like the collective loss of memory and we shall not know who we are, or why we are here."
Page 34: "We are also confronted today with an increasing awareness of the occult, and this is disturbing to many Christians, especially to those whose churches have emphasized Christian social action (a very important emphasis) and tended to neglect more supernatural matters in their efforts to communicate with the thinking people of the twentieth century. It has been supposed that 'that' side of religion is less palatable to the modern world, and so our clergy have become social workers, and our churches have continued to empty."
There are many wonderful insights both into ancient religion, early Chritianity and the sources of teachings in the early church. I found myself becoming inpatient in the very end, probably because I have read a bit of her other work. It began to sound too familiar to me.
Barker's frequently stated proposition is that the Hebrew Bible was altered in a very deliberate way by people around the time of King Josiah. He was molded by their thinking and the Bible we know today is not reflective of the "ancient" religion of Israel. These are the "Deuteronomists".
Enoch seems to come from an earlier time and has great influence on the early Christians. The existence of this book is referenced both in Jude and Hebrews.
Though the teachings that we have today are radically different than what one would read in Enoch, there are many echos of Enoch in early Christian teaching. Barker approaches the book both by sections of the writings as well as by themes.
As a Mormon, I find it fascinating that Enoch emerges in the Book of Moses as a CENTRAL figure. So many of the dearest doctrines come from Enoch's interaction with God. Joseph Smith once again proves to be a genius at Religion making (http://maxwellinstitute.byu.edu/publi...) or he is an actual prophet.
Some ideas from this book that had great appeal to me:
Page 29: "If we lose touch with our symbolism, we are in danger of cutting ourselves off from our roots. It will be like the collective loss of memory and we shall not know who we are, or why we are here."
Page 34: "We are also confronted today with an increasing awareness of the occult, and this is disturbing to many Christians, especially to those whose churches have emphasized Christian social action (a very important emphasis) and tended to neglect more supernatural matters in their efforts to communicate with the thinking people of the twentieth century. It has been supposed that 'that' side of religion is less palatable to the modern world, and so our clergy have become social workers, and our churches have continued to empty."
There are many wonderful insights both into ancient religion, early Chritianity and the sources of teachings in the early church. I found myself becoming inpatient in the very end, probably because I have read a bit of her other work. It began to sound too familiar to me.
August 19, 2019
Good insights into the text and its influence on early Christianity, well founded in scholarship, but I didn't enjoy her attempts to give Enoch "contemporary resonance" to the ecological or feminist movements, which I thought were quite a stretch considering that the authors of Enoch were quite likely motivated by a deeply reactionary view of the world.
I came to this book by way of Gabriele Boccacini's Beyond the Essene Hypothesis, a more recent and less popularizing take on the link between Enochian literature and the thought-world of Jesus' day. If you're interested enough in the subject matter to be reading this, skip Baker and go straight to the Boccacini, is what I say.
I came to this book by way of Gabriele Boccacini's Beyond the Essene Hypothesis, a more recent and less popularizing take on the link between Enochian literature and the thought-world of Jesus' day. If you're interested enough in the subject matter to be reading this, skip Baker and go straight to the Boccacini, is what I say.
January 13, 2026
First let me say this is not the Book of Enoch. It is a book about the Book of Enoch. With that said, this book is enlightening and will make you think. It makes some good points about the Bible and Christianity in regards to Its origin, sin, and judgement. To me, this book brought to light the differences in wording used by translators of Biblical texts and reiterated that the Bible is the inspired Word of God, written by humans. This book suggests the Book of Enoch was used by the church prior to the birth of Christ and how it influenced much of modern Christianity. I am currently reading the actual Book of Enoch in hopes to learn more.
October 19, 2025
Astoundingly transformative book, absolutely vital for understanding the background of the New Testament (which, philosophically, is really the restoration of a worldview that is actually older than the Deuteronomist histories of the “old” testament) and the devastating theological loss in many crucial areas (a near-total apostasy and reversal, really) that Christianity suffered when it jettisoned the Book of Enoch.
September 5, 2022
If you're studying the book of Enoch then this work by Margaret Baker is a must-read. Its very helpful in enabling the student to get a better grasp of some of the more cryptic sections of the book of Enoch. However, it is interspersed with a more than generous sprinkling of dangerous liberal theology, so needs must come with that warning attached.
June 18, 2021
Parts of this book were little hard for me to read/comprehend. But there were many new and interesting ideas presented along with familiar ones. It has caused quite a bit of reflection.
July 28, 2021
i want to read
November 28, 2022
This has some fascinating ideas and conclusions that I would like to learn more about.
August 19, 2013
At this point, I am searching the works if Margaret Barker to find a discussion of the Garden of Eve story, and when the story of Moses was inserted into the Jewish tradition. In looking through titles and trying to find what I am looking for, I guess that the Lost Prophet was the most likely of her titles where I might find what I seek. As in other titles, there are brief references scattered about so my understanding builds from book to book. Perhaps she will one day cover those topics in a future work. The Lost Prophet contains a number if valuable insights to the ancient Israelite worldview, which saturates scriptures contained in modern traditions, which is why this book is a valuable study resource.
January 28, 2015
This is a short book, only a little over 100 pages long, but it is jammed packed with insightful analysis. Barker posits that the Enoch tradition was alternate account of creation and stood in conflict with Genesis and Deuteronomy. Jesus' ministry makes more sense if we have the Enoch worldview in our minds when we read the Gospels. Angels, demons/evil angels, and visionaries, are largely left out of the Old Testament canon. Enoch fills in those gaps. This book is an absolute must read, and then of course go read the 1 Enoch.
September 9, 2008
A overview of the importance of the Book of Enoch for understanding Christian origins. Very insightful. More friendly to lay readers than the technical discussion in The Older Testament
May 26, 2013
This book gave me a taste of ancient texts that I only recently knew existed. Interesting interpretation. This piqued my interest so I am now reading the books of Enoch .
Displaying 1 - 14 of 14 reviews