class of ideas there is no analogy in St. Paul, or even in the
Epistle to the Hebrews, but only in this Gospel, much as the
connection has hitherto been overlooked. Indeed, though it may
still in places be questioned on which side the relation of dependence
lies (it might be thought that Barnabas supplied the ideas, John
the application of them, and the conception of the Logos crowning all),
in any case the Gospel appeared at a date near to that of the
Epistle of Barnabas. 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. xii.
may have been suggested by John iii. 14 sqq., but we cannot say
that it was so with certainty. The same application is made by
Justin in a place where there is perhaps less reason to assume a
connection with the fourth Gospel; and we know that types and
prophecies were eagerly sought out by the early Christians, and
were soon collected in a kind of common stock from which every one
drew at his pleasure. A stronger case, and one that I incline to
think of some importance, is supplied by the peculiar combination
of 'the water and the cross' in Barn. c. xi; not that here there
is a direct and immediate, but more probably a mediate, connection
with the fourth Gospel. The phrase [Greek: ho uios tou