The Life of Jesus Critically Examined (4th ed.)

52 Hence Neander remains suspended in indecision between the two, s. 395 f. ↑

53 Thus Kern, die Hauptthatsachen der evang. Gesch., Tüb. Zeitschrift, 1836, 2, s. 128. ↑

54 Thus Olshausen. ↑

55 Kern says, indeed, that a similar doubleness of meaning is found elsewhere in significant discourse; but he refrains from adducing an example. ↑

56 Probab., p. 23 ff. ↑

57 Comp. Neander, s. 396, Anm. ↑

58 Paulus, exeg. Handb. in loc. ↑

59 Comp. Fritzsche and Olshausen, in loc. ↑

60 Paulus, exeg. Handb. 2, s. 97 ff. Schulz, über das Abendm., s. 317 f. ↑

61 Süskind, ut sup. s. 184 ff. ↑

62 Vid. Lücke, in loc. ↑

63 Vid. de Wette, Comm. über die Psalmen, s. 178. ↑

64 Compare, on the import and connexion of this discourse, Fritzsche, in Matth., p. 695 ff; De Wette, exeg. Handb., 1, 1, s. 197 ff; Weizel, die unchristliche Unsterblichkeitslehre, in the theol. Studien und Kritiken, 1836, s. 599 ff.—In agreement with these commentators I append the following division of the passage in Matthew:

I. Signs of the end, τέλος, xxiv. 4–14. a. More remote signs, the beginning of sorrows, ἀρχὴ ὠδίνων, 4–8. b. More immediate signs, the actual sorrows, 9–14.

II. The end, τέλος, itself, xxiv. 15–25, 46. a. Its commencement with the destruction of Jerusalem, and the great tribulation θλῖψις which accompanies it, 15–28. b. Its culminating point: the advent of the Messiah, together with the assembling of his elect, 29–31. (Here follow retrospective observations and warnings, xxiv. 32-xxv. 30.) c. Close of the τέλος with the messianic judgment, 31–46.

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65 Vom Zweck Jesu und seiner Jünger, s. 184, 201 ff., 207 ff. ↑

66 The former adv. hæres. v. 25; the latter, Comm. in Matth. in loc. Compare on the different interpretations of this passage the list in Schott, Commentarius in eos J. Chr. sermones, qui de reditu ejus ad judicium—agunt, p. 73 ff. ↑

67 Bahrdt., Uebersetzung des N. T., 1, s. 1103, 3te Ausg.; Eckermann, Handb. der Glaubenslehre, 2, s. 579, 3, s. 427, 437, 709 ff; and others in Schott, ut sup. ↑

68 This is the opinion of Lightfoot, in loc., Flatt, Comm. de notione vocis βασιλεία τῶν οὐρανῶν, in Velthusen’s und A. Sammlung 2, 461 ff.; Jahn, Erklärung der Weissagungen Jesu von der Zerstörung Jerusalems u. s. w., in Bengel’s Archiv. 2, 1, s. 79 ff., and others, cited in Schott, s. 75 f. ↑

69 Thus especially Jahn, in the treatise above cited. ↑

70 Kern, Hauptthatsachen der evang. Geschichte, Tüb. Zeitschr. 1836, 2, s. 140 ff. ↑

71 Thus Storr, Opusc. acad. 3, s. 34 ff.; Paulus, exeg. Handb. 3, a, s. 346 f. 402 f. ↑

72 Ut sup. s. 188. ↑

73 Storr, ut sup. s. 39, 116 ff. ↑

74 Paulus, in loc. ↑

75 Vid. Kuinöl in Matt., s. 649. ↑

76 Comp. the Wolfenbüttel Fragmentist, ut sup. s. 190 ff. Schott, ut sup. s. 127 ff. ↑

77 Kern, ut sup. s. 141 f. That Jesus conceived the epoch at which he spoke to be separated from the end of the world by a far longer interval than would elapse before the destruction of Jerusalem, Kern thinks he can prove in the shortest way from v. 14, of the 24th chapter of Matthew, where Jesus says, And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come. For such a promulgation of Christianity, he thinks, it is “beyond contradiction” that a far longer space of time than these few lustrums would be requisite. As it happens, the apostle Paul himself presents the contradiction, when he represents the gospel as having been already preached to that extent before the destruction of Jerusalem, e.g. Col. i. 5: τοῦ εὐαγγελίου, (6) τοῦ παρόντος—ἐν παντὶ τῷ κόσμῳ—(23)—τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανὸν. Comp. Rom. x. 13. ↑

78 The former is chosen by Süskind, vermischte Aufsätze, s. 90 ff.; the latter by Kuinöl, in Matth., p. 653 ff. ↑

79 See his Commentarius, in loc. ↑

80 Ueber das Abendmahl, s. 315 f. ↑

81 Ueber den Ursprung des ersten kanon. Evangel., s. 119 ff. Also Weisse, ut sup. ↑

82 Ueber den Lukas, s. 215 ff., 265 ff. Here also his opinion is approved by Neander, s. 562. ↑

83 Olshausen, bibl. Comm. 1, s. 865; Kern, ut sup. s. 138 ff. Comp. Steudel Glaubensl. s. 479 ff. ↑

84 [“Die Weltgeschichte ist das Weltgericht:” Schiller. Tr.] ↑

85 Comp. especially Weizel, die Zeit des jüngsten Tags u. s. f. in den Studien der evang. Geistlichkeit Würtembergs, 9, 2, s. 140 ff., 154 ff. ↑

86 According to Kern, the appearing of the Son of Man in the clouds, signifies “the manifestation of everything which forms so great an epoch in the development of the history of mankind, that from it, the agency of Christ, who is the governing power in the history of mankind, may be as clearly recognised as if the sign of Christ were seen in the heavens. The mourning of all the tribes of the earth is to be understood of the sorrow with which men will be visited, owing to the judgment, κρίσις, which accompanies the propagation of the kingdom of Christ, as consisting in an expulsion of ungodliness out of the world, and the annihilation of the old man.” Still further does Weisse allow himself to be carried away by the allegorizing propensity: Christ “commiserates those who are with child and who give suck, i.e. those who would still labour and produce in the old order of things; he further pities those whose flight falls in the winter, i.e. in a rude, inhospitable period, which bears no fruit for the spirit.” (Die evang. Gesch. 2, s. 592.) ↑

87 Hengstenberg, Christologie des A. T., 1, a, s. 305 ff. ↑

88 Exeg. Handb. 3, a, s. 403. Comp. also Kern, Hauptthatsachen, ut sup. s. 137. ↑