[3774] Baba B. 75 a.
[3775] Ber. 34 b.
[3776] St. Matt. xx. 20.
[3777] St. Mark ix. 38; St. Luke ix. 49.
[3778] St. Luke ix. 50.
[3779] Readers of ordinary sobriety of judgment will form their opinions of the value of modern negative criticism, when we tell them that it has discovered in this man who did not follow with the disciples an allusion to Pauline Christianity,' of which St. Mark took a more charitable view than St. Matthew! By such treatment it would not be difficult to make anything of the facts of history.
[3780] St. Matt. xii. 30.
[3781] St. Luke.
[3782] St. Mark ix. 33.
[3783] ver. 35.
[3784] Verbal parallels could easily be quoted, and naturally so, since Jesus spoke as a Jew to Jews - but no real parallel. Indeed, the point of the story lies in its being so utterly un-Jewish.
[3785] St. Luke xvii. 1-7.
[3786] Comp. for example St. Mark ix. 50 with St. Matt. v. 13.
[3787] Or else St. Luke may have gathered into connected discourses what may have been spoken at different times.
[3788] St. Matt. xviii. 2-6, and parallels.
[3789] Kethub. 59 b, line 18 from bottom.
[3790] Moed K. 10 b, first line.
[3791] Kidd. 29 b, lines 10 and 9 from bottom.
[3792] Vayyikra R. 26.
[3793] St. Matt. xviii. 8-9; St. Mark, ix. 43-48.
[3794] St. Mark ix. 44 the last clause of ver. 45, and ver. 46, seem to be spurious. But ver. 48 (except the words to purs, for which read simply: into Gehenna') as well as the expression fire that never shall be quenched,' and in St. Matthew, everlasting fire,' are on all hands admitted to be genuine. The question of eternal punishment,' from the standpoint of Jewish theology, will be treated in a later part.
[3795] St. Mark ix. 49, 50.
[3796] The rendering Salted for the fire,' viz., as a sacrifice, has been adopted by other critics.
[3797] We can readily understand how that clause, which was one of the most ancient explanations, perhaps a marginal gloss on the text Everyone shall be salted for the fire,' crept into the text when its meaning was no longer understood.
[3798] These words are spurious.
[3799] Lev. ii. 13.
[3800] Menach. 20 b.
[3801] Nidd. 31 a.
[3802] Kidd. 29 b.
[3803] Bekhor. 8 b, lines 14 and 13 from bottom.
[3804] {hebrew} -the salt, when it becomes ill-savouring, with what shall it be seasoned?' The passage occurs in a very curious Haggadah, and the objection that salt would not become ill-savouring, would not apply to the proverb in the form given it by Christ.
[3805] See the Appendix on Angelology and Demonology.'
[3806] Chag. 12 b; Pirké de R. Eliez. 4.
[3807] St. Matt. xviii. 11.
[3808] Except that the history of Zacchæus, in which the words occur, is really an application real life of the Parable of the Lost Sheep.
[3809] St. Luke xv. 3-7.
[3810] St. Matt. xviii. 15.
[3811] Yoma viii. 9.
[3812] Yoma 87 a.
[3813] Shabb. 119 b; Tamid 28 a; Arakh. 16 b.
[3814] Arakh. u.s.
[3815] Titus iii. 10.
[3816] It is both curious and interesting to find that the question, whether the Priests exercised their functions as the sent of God' or the sent of the congregation' - that is, held their commission directly from God, or only as being the representatives of the people, is discussed already in the Talmud (Yoma 18 b & c.; Nedar. 35 b). The Talmud replies that, as it is impossible to delegate what one does not possess, and since the laity might neither offer sacrifices nor do any like service, the Priests could not possibly have been the delegates of the Church, but must be those of God. (See the essay by Delitzsch in the Zeitschr. fur Luther. Theol. for 1854, pp. 446-449.)
[3817] St. Matt. xviii. 19.