With more reason may it be said that it is not until we come to the Epistle of Barnabas that we find stiff scholastic theory a more predominant typology, an artificialised view of Judaism; besides the points of view always appear as something received and not originated--water and blood, new law, new people--and in the solemn manifestation of the Son of God immediately after the selection of the Apostles, in the great but fruitless exhibition of miracle and love for Israel, there is evidently allusion to history, that is, to John ii and xii.' 'The Epistle of Barnabas,' Dr.Keim adds, 'after the lucid demonstration of Volkmar--in spite of Hilgenfeld and Weizaecker, and now also of Riggenbach--was undoubtedly written at the time of the rebuilding of the temple under the Emperor Hadrian, about the year 120 A.D.

(according to Volkmar, at the earliest, 118-119), at latest 130.' It is not to be expected that this full and able statement should carry conviction to every reader.

And yet I believe that it has some solid foundation.

The single instances are not perhaps such as could be pressed very far, but they derive a certain weight when taken together and as parts of a wider circle of ideas.

The application of the type of the brazen serpent to Jesus in c.