[3876] Comp. Sanh. i. 6.
[3877] St. Matt. xi. 7-19.
[3878] St. Matt. xi. 20-24; comp. with St. Luke x. 12-16.
[3879] St. Matt. ix. 36-38.
[3880] St. John iv. 35.
[3881] The first word means literally torn.' The second occurs sixty-two times in the LXX. as equivalent for the Hebrew (Hiphil) Hishlikh, projicio, abjicio.
[3882] St. Luke x. 2.
[3883] See Book III. ch. xxvii.
[3884] St. Matt. x. 7, 8; comp. St. Luke x. 9.
[3885] Ber. 30 b.
[3886] u.s. 32 b.
[3887] But it might be interrupted for a scorpion, Ber. 33 a. Comp. page 141, note 1.
[3888] Ber. 14 a.
[3889] Ber. 14 a; 32 b.
[3890] St. Luke x. 6.
[3891] St. Matt. x. 13.
[3892] Comp. Job xxi. 9, both in the original and the Targum.
[3893] St. Luke x. 7, 8.
[3894] Canon Cook (ad loc.) regards this as evidence that the Seventy were also sent to the Samaritans; and as implying permission to eat of their food, which the Jews held to be forbidden. To me it conveys the opposite, since so fundamental an alteration would not have been introduced in such an indirect manner. Besides, the direction is not to eat their food, but any kind of food. Lastly, if Christ had introduced so vital a change, the later difficulty of St. Peter, and the vision on the subject, would not be intelligible.
[3895] St. Matt. xi. 16-42.
[3896] St. Luke x. 13-16.
[3897] St. Matt. xi. 20-24.
[3898] St. John xxi. 25.
[3899] Fasting in sackcloth and ashes' was the practice in public humiliations (Taan. ii. 1).
[3900] The R.V., following what are regarded as some of the best MSS., renders it interrogatively: Shalt thou be exalted,' &c.? But such a question is not only without precedent, but really yields no meaning. We have, therefore, adopted the reading of Alford, Meyer, &c., which only differs in tense from the A.V.
[3901] See Book III. ch. xxxi.
[3902] Canon Tristram.
[3903] Menach. 85 a; comp. Neubauer, p. 220.
[3904] Godet infers this from the use of the word returned,' St. Luke x. 17.
[3905] St. John xii. 31.
[3906] Godet, ad loc.
[3907] So far from seeing here, with Wünsche (ad loc.), Jewish notions about Satan, I hold that in the Satanology of the New Testament, perhaps more than anywhere else, do we mark not only difference, but contrast, to Jewish views.
[3908] Rev. xii. 7-12.
[3909] The word over (on,' A. V.) must be connected with power.'
[3910] Comp. Ps. xci. 13; St. Mark xvi. 18.
[3911] I presume, that in the same symbolical sense must be understood the Haggadah about a great Rabbinic Saint, whom a serpent bit without harming him, and then immediately died. The Rabbi brought it to his disciples with the words: It is not the serpent that killeth, but sin (Ber. 33 a).
[3912] The word rather' in the A.V. is spurious.
[3913] The figure is one current in Scripture (comp. Exod. xxxii. 32: Is. iv. 3; Dan. xii. 1). But the Rabbis took it in a grossly literal manner, and spoke of three books opened every New Year's Day - those of the pious, the wicked, and the intermediate (Rosh haSh. 16 b).
[3914] This is a common Jewish formula: {hebrew}.
[3915] St. Luke x. 22.
[3916] The tense should here be marked.
[3917] St. Matt. xi. 28-30.
[3918] St. Luke x. 23, 24.
[3919] Comp. St. Matt. xiii. 16.
[3920] Melanchthon writes: In this "All" thou art to include thyself, and not to think that thou dost not belong thereto; thou art not to search for another register of God.'
[3921] Acts xv. 10.
[3922] Abhoth iii. 5.
[3923] Targum, ad loc.
[3924] Similarly we read of the yoke of repentance' (Moed K. 16 b), of that of man,' or rather of flesh and blood' (Ab. de R. Nath. 20), &c.