t only proves to the world the truth of those revelations. Even
the scheme of shadow and reality is yet entirely out of sight. In such
circumstances the question necessarily arises, as to what independent
meaning and significance Christ's appearance could have, apart from that
confirmation of the Old Testament. But, apart from the Gnostics, a
surprisingly long time passed before this question was raised, that is
to say, it was not raised till the time of Irenaeus.]

[Footnote 217: See [Greek: Didache], 8.]

[Footnote 218: See the Revelation of John II. 9; III. 9; but see also
the "Jews" in the Gospels of John and of Peter. The latter exonerates
Pilate almost completely, and makes the Jews and Herod responsible for
the crucifixion.]

[Footnote 219: See Barn. 9. 4. In the second epistle of Clement the Jews
are called: [Greek: hoi dokiountes echein theon], cf. Praed. Petri in
Clem., Strom. VI. 5. 41: [Greek: mede kata Ioudaious sebesthe, kai gar
ekeinoi monoi oiomenoi ton theon gignoskein ouk epistantai, latreuontes
angelois kai archangelois, meni kai selene, kai ean me selene phanei,
sabbaton ouk agousi to legomenon proton, oude neomenian agousin, oude
azuma, oude heorten, oude megalen hemera]. (Cf. Diognet. 34.) Even
Justin does not judge the Jews more favourably than the Gentiles, but
less favourably; see Apol I. 37, 39, 43, 34, 47, 53, 60. On the other
hand, Aristides (Apol. c. 14, especially in the Syrian text) is much
more friendly disposed to the Jews and recognises them more. The words
of Pionius against and about the Jews, in the "Acta Pionii," c. 4, are
very instructive.]

[Footnote 220: Barn. 4. 6. f.; 14. 1 f. The author of Praed. Petri must
have had a similar view of the matter.]

[Footnote 221: Justin in the Dialogue with Trypho.]

[Footnote 222: Barn. 9 f. It is a thorough misunderstanding of Barnabas'
position towards the Old Testament to suppose it possible to pass over
his expositions, c. 6-10, as oddities and caprices, and put them aside
as indifferent or unmethodical. There is nothing here unmethodical, and
therefore nothing arbitrary. Barnabas' strictly spiritual idea of God,
and the conviction that all (Jewish) ceremonies are of the devil, compel
his explanations. These are so little ingenious conceits to Barnabas
that, but for them, he would have been forced to give up the Old
Testament altogether. The account, for example, of Abraham having
circumcised his slaves would have forced Barnabas to