[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. [↑]