In the Talmudic passages from which quotation has already been made, we further read that the Gentiles would enter into controversy with the Almighty about Israel. They would urge, that Israel had not observed the Law. On this the Almighty would propose Himself to bear witness for them. But the Gentiles would object, that a father could not give testimony for his son. Similarly, they would object to the proposed testimony of heaven and earth, since self-interest might compel them to be partial. For, according to Ps. 1xxvi. 8, the earth was afraid,' because, if Israel had not accepted the Law, it would have been destroyed, but it became still' when at Sinai they consented to it. On this the heathen would be silenced out of the mouth of their own witnesses, such as Nimrod, Laban, Potiphar, Nebuchadnezzar, &c. They would then ask, that the Law might be given them, and promise to observe it. Although this was now impossible, yet God would, in His mercy, try them by giving them the Feast of Tabernacles, as perhaps the easiest of all observances. But as they were in their tabernacles, God would cause the sun to shine forth in his strength, when they would forsake their tabernacles in great indignation, according to Ps. ii. 3. And it is in this manner that Rabbinism looked for the fulfilment of those words in Ps. ii. 4: He that sitteth in the heavens shall laugh, the Lord shall have them in derision,' this being the only occasion on which God laughed! And if it were urged, that at the time of the Messiah all nations would become Jews, this was indeed true; but although they would adopt Jewish practices, they would apostatise in the war of Gog and Magog, when again Ps. ii. 4 would be realised: The Lord shall laugh at them.' And this is the teaching which some writers would compare with that of Christ! In view of such statements, we can only ask with astonishment: What fellowship of spirit can there be between Jewish teaching and the first Beatitude?
It is the same sad self-righteousness and utter carnalness of view which underlies the other Rabbinic parallels to the Beatitudes, pointing to contrast rather than likeness. Thus the Rabbinic blessedness of mourning consists in this, that much misery here makes up for punishment hereafter. [2531] We scarcely wonder that no Rabbinic parallel can be found to the third Beatitude, unless we recall the contrast which assigns in Messianic days the possession of earth to Israel as a nation. Nor could we expect any parallel to the fourth Beatitude, to those who hunger and thirst after righteousness. Rabbinism would have quite a different idea of righteousness,' considered as good works,' and chiefly as almsgiving (designated as Tsedaqah, or righteousness). To such the most special reward is promised, and that ex opere operato. [2532] Similarly, Rabbinism speaks of the perfectly righteous ({hebrew}) and the perfectly unrighteous, or else of the righteous and unrighteous (according as the good or the evil might weigh heaviest in the scale); and, besides these, of a kind of middle state. But such a conception as that of hunger' and thirst' after righteousness would have no place in the system. And, that no doubt may obtain, this sentence may be quoted: He that says, I give this "Sela" as alms, in order that ({hebrew}) my sons may live, and that I may merit the world to come, behold, this is the perfectly righteous.' [2533] Along with such assertions of work-righteousness we have this principle often repeated, that all such merit attaches only to Israel, while the good works and mercy of the Gentiles are actually reckoned to them as sin, [2534] though it is only fair to add that one voice (that of Jochanan ben Zakkai) is raised in contradiction of such horrible teaching.
It seems almost needless to prosecute this subject; yet it may be well to remark, that the same self-righteousness attaches to the quality of mercy, so highly prized among the Jews, and which is supposed not only to bring reward, [2535] but to atone for sins. [2536] [2537] With regard to purity of heart, there is, indeed, a discussion between the school of Shammai and that of Hillel - the former teaching that guilty thoughts constitute sin, while the latter expressly confines it to guilty deeds. [2538] The Beatitude attaching to peace-making has many analogies in Rabbinism; but the latter would never have connected the designation of children of God' with any but Israel. [2539] A similar remark applies to the use of the expression Kingdom of Heaven' in the next Beatitude.