Ἔνοχος (Mt 5, 21-22) and the Jurisprudence of Heaven 97 Talmud47. He and others using Mishna, Tosefta, and Talmuds index all their sources. After Davies and his companion Dale Allison48 comes Geza Vermes, who though not primarily a Talmudist includes, as many do, Jewish indications suggesting that Jesus agreed with his coreligionists: but Vermes says nothing of the court(s) of Heaven49. The many works of E.P. Sanders, luminary of the English-speaking world, likewise ignores that jurisdiction50. Sanders occupies himself with Mishna, Talmud and Midrash. The present writer’s own delinquency has been confessed above. How did these omissions arise? Videant quorum interest. 5. Conclusion Instead of being on a mountain Jesus has taken us up into the spectators’ gallery of the court of Heaven. We are astonished at the information supplied by the great bureaucracy of angels51, the criteria applied, the principles of the Jurisprudence of Heaven, and the speed with which matters are disposed of by the delegates and official principal of the Supreme Judge. We do not have to wait for the End. To neglect what we have learned is to collapse (Mt 7,24-29) and to fall (or be thrown) into Gêhinom, the ultimate penalty. We must obey Moses’ injunctions (Mt l8,18-20) and open one’s purse to the poor, and thereby acquire treasure in Heaven where the angels, the bankers, can certify one’s freedom from the snares of the world. The Sermon on the Mount is a privileged ticket to that gallery. The old question of the Sermon’s “impracticability” vanishes. J. DUNCAN M. DERRETT Half Way House, High Street, Blockley, Moreton in Marsh, Glos. GL 56 9EX (ENGLAND) W.D. Davies, Christian Origins and Judaism (London 1962); The Setting of the 47 Sermon on the Mount (Cambridge 1964) 235-37. W.D. Davies and D. C. Allison, A Critical and Exegetical Commentary on the Gospel 48 according to Saint Matthew (Edinburgb 1988) 512,514. There also Dale C. Allison, Studies in Matthew (Grand Rapids 2005), ch.10 and The Sermon on the Mount (New York 1999). H. Clarke’s amusing study of the Sermon, ch. 3 in his The Gospel of Matthew and its Readers (Bloomington & Indianapolis 2003) charts ignorance and ingenuity in double harnees. His fifth work on Jesus is The Authentic Gospel of Jesus (London 2004). Note pp. 49 204-05. E.P. Sanders, Jesus and Judaism (London 1985) (note p. 330, 4l2 n. 22); Jewish Law 50 from Jesus to the Mishnah (London–Philadelphia 1990); The Historical Figure of Jesus 1993) (note pp. 201-02, 211). See n. 28 above. 51