Other and kindred questions, such as those of amulets, &c., will be treated under demoniac possessions. But may we not here once more and confidently appeal to impartial students whether, in view of this sketch of Jewish Angelology and Satanology, the contention can be sustained that the teaching of Christ on this subject has been derived from Jewish sources? __________________________________________________________________
[6439] The case supposed by the school of Shammai would, however, have been impossible, since, according to Rabbinic directions, a certain time must have elapsed between circumcision and baptism.
[6440] The following notice from Josephus (Ant. xviii. 5. 2) is not only interesting in itself, but for the view which it presents of baptism. It shows what views rationalising Jews took of the work of the Baptist, and how little such were able to enter into the real meaning of his baptism. But to some of the Jews it appeared, that the destruction of Herod's army came from God, and, indeed, as a righteous punishment on account of what had been done to John, who was surnamed the Baptist. for Herod ordered him to be killed, a good man, and who commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism. For that the baptizing would be acceptable to Him, if they made use of it, not for the putting away (remission) of some sins, but for the purification of the body, after that the soul had been previously cleansed by righteousness. And when others had come in crowds, for they were exceedingly moved by hearing these words, Herod, fearing lest such influence of his over the people might lead to some rebellion, for they seemed ready to do any thing by his council, deemed it best, before anything new should happen through him, to put him to death, rather than that, when a change should arise in affairs, he might have to repent,' &c. On the credibility of this testimony see the Article on Josephus, in Smith's Dictionary of Christian Biography,' vol. iii. pp. 441-460 (see especially pp. 458, 459).
[6441] This stream issued from under the throne of God, and is really the sweat of the living creatures' in their awe at the glory of God (Ber. R. 78).
[6442] In Jer. Ber 2 c it is 50 years.
[6443] See also Pes. 94 b.
[6444] Some add the Cherubim as another and separate class.
[6445] According to Jer Ber. ix. 1, the abode of the living creatures was to an extent of 515 years' journey, which is proved from the numerical value of the word {hebrew} straight' (Ezek. i. 7).
[6446] On the controversy on the meaning of the name Metatron, whether it means under the throne, or behind the throne, or is the same as Meatator, divider, arranger, representative, we will not enter.
[6447] Gabriel was also designated Itmon, because he stops up the sins of Israel (Sanh. 45 b).
[6448] The names of the four Angel-Princes - Michael, Gabriel, Uriel, and Raphael - are explained in Bemid. R. 2.
[6449] According to Jer. Ber. ix. 7 (p. 14 b), God only takes counsel with His Sanhedrin when He takes away, not when He giveth (Job i. 21) - and it is argued that, wherever the expression and Jehovah' occurs, as in the last clause of 1 Kings xxii. 23, it means God His Sanhedrin.
[6450] Akhtariel - perhaps the crown of God' - seems to be a name given to the Deity (Ber. 7 a).
[6451] It is said that Gabriel had proposed in this manner of deliver Abraham when in similar danger at the hands of Nimrod. And, although God had by His own Hand delivered the patriarch, yet Gabriel had obtained this as the reward of his proposal, that he was allowed to deliver the Three Children from the fiery furnace.
[6452] See also the names of the five angels of destruction of whom Moses was afraid on his descent from the mount. Against three of them the three Patriarchs were to fight, God Himself being asked, or else proposing, to combat along with Moses against the other two (Sanh. R. 41; 44)