Faith in Jesus 91 mendation of the syro-phoenician woman’s faith (15,28), where mark has no explicit mention of faith (cf. mark 7,29). this last example may be explicable on the basis of another matthean tendency: his interest in showing the faith of Gentiles surpassing that of Jews (cf. matt 8,10). “the little ones” is a favorite expression of matthew’s (10,42; 11,11; 18,6.10.14), but only in the millstone saying does he add the qualifier “who believe in me” (tw/n pisteuo,ntwn eivj evme,). on the other hand, luke’s omission of the words “who believe in me” is easier to explain. luke’s interest in those of low status is very well attested, and it would be consistent with his tendencies to render the saying in a way that downplays a spiritual interpretation (cf. luke 4,18-19; 6,20.24 in comparison with the matthean parallels). V. pauline attestation With the millstone saying, we are in the unusual and fortunate situation of possibly having additional attestation in the letters of paul. scholars have related several verses in Romans to mark 9,42 par., but the best evidence is found in Rom 14,13b: “rather decide not to put a stumbling block or hindrance in the way of a brother” 22. instead of “the little ones who believe in me”, paul simply has “brother” (avdelfo,j). paul almost certainly does not preserve the original in this respect, as “brother” is one of his favorite terms for referring to be- lievers (the term occurs 113 times in the undisputed letters). paul’s echo of Jesus’ saying is therefore of limited value for our purposes. however, if we assume that paul knew one of the three versions that have been discussed above, he appears to have substituted “brother” for 22 c.h. DoDD, The Epistle to the Romans (Fontana Books; london 1959) 223; W.D. DaVies, Paul and Rabbinic Judaism. some Rabbinic elements in pauline theology (mifflintown, pa 1998) 138; V.p. FuRnish, Theology and Ethics in Paul (nashville, tn 1968) 53; c.e.B. cRanFielD, A Critical and Exegetical Commentary on the Epistle to the Romans (icc; edinburgh 1979) ii, 712; D.c. allison, JR., “the pauline epistles and the synoptic Gospels. the pat- tern of the parallels”, NTS 28 (1982) 14-15; J.D.G. Dunn, Romans 9–16 (WBc 38B; Dallas, tX 1988) 818; R. JeWett, Romans. a commentary (hermeneia; minneapolis, mn 2007) 858. michael thompson cautiously concludes that “paul has probably been influenced by the teaching of Jesus, but he does not draw at- tention to the origin of the thought” (Clothed with Christ. the example and teaching of Jesus in Romans 12.11 – 15.13 [Jsntsup 59; sheffield 1991] 184, cf. 174-184). Karlheinz müller maintains that pauline dependence upon mark 9,42 par. is only a possibility (Anstoß und Gericht. eine studie zum jüdischen hintergrund des paulinischen skandalon-Begriffs [stant 19; munich 1969] 44).