The earlier literature is referred to in Hans Vollmer’s _Die alttestamentlichen Zitate bei Paulus_ (1895), 81 pp. 46 A typical utterance is that of J. Wellhausen _(Israelitische und jüdische Geschichte,_ 6th ed. 1907, 386 pp.), “Paul has not been able to free himself from the Rabbinic methods of exegesis. He employs it in his arguments, especially in connexion with justification by faith. But the inner essence of his religious conviction was not affected by it.” 47 _Paulus des Apostels Brief an die Römer in das Hebräische übersetzt, und aus Talmud und Midrasch erläutert,_ 1870, 122 pp. At the beginning the author gives an interesting review of previous Hebrew translations of the whole New Testament or of single books. He also refers to the Rabbinic reasoning in the apostle’s arguments. The illustrations from the Rabbinic literature, pp. 73-100, follow the translation. He expects as a result of this translation that it will bring into prominence the Old Testament, Rabbinic, and Hellenistic elements in the early Christian modes of thought and expression. Earlier attempts to point out Rabbinic parallels to Pauline ideas were made by Lightfoot, Surenhus, Schöttgen, Meuschen, and Nork. Information about this literature will be found in Hans Vollmer’s work _(Die alttestamentlichen Zitate bei Paulus,_ 1895, pp. 80, 81). 48 A good general idea of the Rabbinic literature as a whole is given by Bousset in his work _Die Religion des Judentums im neutestamentlichen Zeitalter,_ 1903, 2nd ed., 1906, pp. 45-53. 49 Among the few scholars who stem the tide of conventional stupidity Frederick Spitta deserves a foremost place. In his printed works, no doubt—those in question are _Der zweite Brief des Petrus und der Brief des Judas_ (1885, 544 pp.) and the studies _Zur Geschichte und Literatur des Urchristentums_ (vol. i. 1893; vol. ii. 1896)—he is chiefly engaged in maintaining the general thesis that the earliest Christian literature shows much more dependence on the Late-Jewish than is generally admitted. A detailed proof of this kind for the Pauline letters has only been given in his exegetical lectures, which have not been published. The stimulus which he gave to others is clearly apparent in the literature of the nineties. Kabisch’s study of the eschatology of Paul (1893) is partly based on the foundation which he had prepared. 50 _Die paulinische Angelologie und Dämonologie,_ 1888, 126 pp. 51 _Die Eschatologie des Paulus in ihren Zusammenhängen mit dem Gesamtbegriff des Paulinismus_ ( ... in its relations with the general conception of Paulinism), 1893, 338 pp. The work is dedicated to Friedrich Spitta. After a historical introduction, the principal passages which come into question are examined. After that the eschatology is developed according to its contents and motives, and in the process its relations with the various doctrines of the Pauline theology come up for discussion.