[[11]] See Appendix on pp. 137 ff.
[[12]] "Especially remembering the words of the Lord Jesus which he spoke when he was teaching gentleness and long-suffering. For he spoke thus: 'Be merciful, that ye may obtain mercy. Forgive, that ye may be forgiven. As ye do, so shall it be done unto you. As ye give, so shall it be given unto you. As ye judge, so shall ye be judged. As ye are kind, so shall kindness be shewn you. With what measure ye mete, it shall be measured to you.'"
[[13]] There is no entirely convincing evidence in favour of this tradition. See, however, B. W. Bacon, "The Roman Origin of the Gospel of Mark," in Harvard Theological Studies, vii.
[[14]] "I answered then and said, This is my first and last saying, that it had been better not to have given the earth unto Adam: or else when it was given him, to have restrained him from sinning. For what profit is it for men now in this present time to live in heaviness, and after death to look for punishment? O thou Adam, what hast thou done? for though it was thou that sinned, thou art not fallen alone, but we all that come of thee. For what profit is it unto us, if there be promised us an immortal time, whereas we have done the works that bring death? And that there is promised us an everlasting hope, whereas ourselves being most wicked are made vain? And that there are laid up for us dwellings of health and safety, whereas we have lived wickedly? And that the glory of the Most High is kept to defend them which have led a wary life, whereas we have walked in the most wicked ways of all? And that there should be shewed a paradise whose fruit endureth for ever, wherein is security and medicine, since we shall not enter into it? For we have walked in unpleasant places. And that the faces of them which have used abstinence shall shine above the stars, whereas our faces shall be blacker than darkness? For while we lived and committed iniquity, we considered not that we should begin to suffer for it after death" (4 Ezra vii. 46-56).
[[15]] I have at present no clear opinion on the problem, except that I am strongly disinclined to accept the rather popular view which receives Colossians as Pauline and rejects Ephesians. Unless some theory similar to Holtzmann's be accepted, I think that Colossians and Ephesians stand or fall together. The popular distinction is partly due to the fact that Protestant scholarship is more sensitive to the un-Pauline ecclesiology of Ephesians, which it repudiates, than to the un-Pauline Christology of Colossians, to which it adheres.