‘Volkmar,’ he says [Endnote 270:1], ’has recently spoken of Barnabas as undeniably ignorant of the Logos-Gospel, and explained the early date assigned to his Epistle by Ewald and Weizsaecker and now also by Riggenbach as due to their perplexity at finding in it no trace of St. John.  There is room for another opinion.  However much it may be shown that Barnabas gives neither an incident nor a single sentence from the Gospel, that he is unacquainted with the conception of the Logos, that expressions like ‘water and blood,’ or the Old Testament types of Christ, and especially the serpent reared in the wilderness as an object of faith, are employed by him independently—­for all this the deeper order of conceptions in the Epistle coincides in the gross or in detail so repeatedly with the Gospel that science must either assume a connection between them, or, if it leaves the problem unsolved, renounces its own calling.  “The Son of God” was to be manifested in the flesh, manifested through suffering, to go to his glory through death and the Cross, to bring life and the immanent presence of the Godhead, such is here and there the leading idea.  Existing before the foundation of the world, the Lord of the world, the sender of the prophets, the object of their prophecies, beheld even by Abraham, in the person of Moses himself typified as the only centre of Israel’s hopes, and in so far already revealed and glorified in type before his incarnation, he was at last to appear, to dwell among us, to be seen, not as son of David but as Son of God, in the garment of the flesh, by those who could not even endure the light of this world’s sun.  So did he come; nay, so did he die to fulfil the promise, in the very act of his apparent defeat to dispense purification, pardon, life, to destroy death, to overcome the devil, to show forth the Resurrection, and with the Resurrection his right to future judgment; at the same time, it is true, to fill up the measure of the sins of Israel, whom he had loved exceedingly and for whom he had done such great wonders and signs, and to prepare for himself again a new people who should keep his commandments, his new law.  The mission that his Father gave him he has accomplished, of his own free will and for our sake—­the true explanation of his death—­did he suffer.  “The Jews” have not hoped upon him, clearly as the typical design of the Old Testament and Moses himself pointed to him, and, in opposition to the spiritual teaching of Moses, they have been seduced into the carnal and sensual by the devil; they have set their trust and their hopes, not upon God, but upon the fleshly circumcision and upon the visible house of God, worshipping the Lord in the temple almost like the heathen.  But the Christian raises himself above the flesh and its lusts, which disturb the faculties of knowledge as well as those of will, to the Spirit and the spiritual service of God, above the ways of darkness to the ways of light; he presses on to faith,