[1440] Thus Gfrörer can only hope that some Jewish parallelism may yet be discovered (!); while Keim suggests, of course without a title of evidence, additions by the early Jewish Christians. But whence and why these imaginary additions?
[1441] Yalkut on Is. ix. 1, vol. ii. p. 56.
[1442] Keim (Jesu von Naz. i. b, p. 564) seems not to have perused the whole passage, and, quoting it at second-hand, has misapplied it. The passage (Yalkut on Is. lx. 1) has been given before.
[1443] u. s. col. d.
[1444] The number is thus reached: as there are seventy nations, and ten of each are to take hold on each of the four corners of a Jew's garment, we have 70 x 10 x 4 =2,800.
[1445] u. s. 11 lines further down.
[1446] The Rabbis have it, that a man must accommodate himself to the ways of the place where he is. When Moses was on the Mount he lived of the bread of the Torah' (Shem. R. 47).
[1447] Ps. lxviii. 18.
[1448] The quotation in Eph. iv. 8 resembles the rendering of the Targum (see Delitzsch Comm. ü. d. Psalter, vol. i. p. 503).
[1449] We refrain from naming the individual writers who have broached these and other equally untenable hypotheses.
[1450] The former notably in St. Matt. xii. 25-28; St. Luke xi. 17 &c. The import of this, as looking back upon the history of the Temptation, has not always been sufficiently recognised. In regard to Satan and his power many passages will occur to the reader, such as St. Matt. vi. 13; xii. 22; xiii. 19, 25, 39; xxvi. 41; St. Luke x. 18; xxii. 3, 28, 31; St. John viii. 44; xii. 31; xiii. 27; xiv. 30; xvi. 11.
[1451] So Bishop Ellicott, Histor. Lectures, p. 111.
[1452] Professor Godet's views on this subject are very far from satisfactory, whether exegetically or dogmatically. Happily, they fall far short of the notion of any internal solicitation to sin in the case of Jesus, which Bishop Ellicott so justly denounces in strongest language.
[1453] U. s. p. 110, note 2.
[1454] Deut. xxxiv. 1-3.
[1455] According to Siphré (ed. Friedmann p. 149 a and b), God showed to Moses Israel in its happiness, wars, and misfortunes; the whole world from the Day of Creation to that of the Resurrection; Paradise, and Gehenna.
[1456] Heb. iv. 15.
[1457] St. James i. 14.
[1458] The heresy which represents the Body of Christ as only apparent, not real.
[1459] Hebr. iv. 15.
[1460] St. James i. 14.
[1461] Comp. Riehm, Lehrbegr. d. Hebr. Br. P. 364. But I cannot agree with the views which this learned theologian expresses. Indeed, it seems to me that he does not meet the real difficulties of the question; on the contrary, rather aggravates them. They lie in this: How could One Who (according to Riehm) stood on the same level with us in regard to all temptations have been exempt from sin?
[1462] The latter was already sin. Yet temptation' means more than mere assault.' There may be conditional mental assensus without moral consensus - and so temptation without sin. See p. 301, note.
[1463] The heresy which unduly separated the two Natures.
[1464] This is evident even from the terms used by St. Matthew (nchthe) and St. Luke (geto). I cannot agree with Godet, that Jesus would have been inclined to return to Galilee and begin teaching. Jesus had no inclination save this - to do the Will of His Father. And yet the expression driven' used by St. Mark seems to imply some human shrinking on His part - at least at the outset.
[1465] Heb. iv. 15.
[1466] The place of the Temptation could not, of course, have been the traditional Quarantania,' but must have been near Bethabara. See also Stanley's Sinai and Palestine, p. 308.
[1467] It was this which would make the assault' a temptation' by vividly setting before the mind the reality and rationality of these considerations - a mental assensus - without implying any inward consensus to the manner in which the Enemy proposed to have them set aside.