son of document with document, as a marked characteristic of the document M, is seen further not only, as stated above, in the Matthaean P as compared with the Lukan, but also in gospel MT when placed beside document MK. An exhibit of those instances in which eschatological emphases find a place in the Gospel of Matthew, but are unsupported by the test of comparative study, stands thus:

A. Eschatological conclusions to parables-$4: II: C: 1, 2; 86:1:1.
B. Eschatological close to discourses-§4:I: B: 3; II:C: 4.

C. The Two Aeons-§6:1:3, 10.

D. The "soul" in Gehenna-§6:1:6.

E. The Day of Judgment-§6:1:7, 8; II: 1, 2, 9; §4:I:B:3.
F. The Coming (rapovaía) of the Son of man-§6:1:13, 9.
G. The Son of Man as Judge of Men-§6: II: 1.

H. The Kingdom of the Son of Man-§6: II:2, 5.

I. The Age of Torment-§6:II:6; 1:2.

J. Judicial Functions of the Twelve-§6: II:9.

By an examination of these various phases of the eschatological idea as it comes into evidence in the Gospel of Matthew, in all cases at places where the documentary parallel is against the Matthaean reading, it will be made clear that substantially every phase of the eschatological notion has found representation at one point or another, some phases having repeated appearances. Taken in their entirety, these passages form perhaps the most striking and peculiar characteristic of the Gospel of Matthew.

4. Of passages in the Gospel of Matthew modified by the developments of history after the words were spoken by Jesus there may be mentioned those affected by:

A. The Influence of the Resurrection-§6: I:4.

B. The Effects of the Roman War-$4:II:C:2; §6:1:5.

C. The Mission of the Disciples-$6:1:9.

D. The Rise of False Prophets-84: I:B:3.

5. From passages brought under examination in several of the above comparative studies, it seems to be established that the Gospel of Matthew, in these passages, defines the mission of Jesus himself, the mission of his disciples in his lifetime, and their mission after the death of Jesus as limited, by the choice and instructions of Jesus, to "the lost sheep of the house of Israel"-§6:II:7.

6. Within the Gospel of Matthew, and in large measure peculiar

to it, in passages examined to the present, there stand several cognate ideas, namely, the emphasis upon eschatology in all its phases, the high valuation of the Law, the limitation of the mission to the Jews, the exaltation of the Twelve as judges of the tribes of Israel "in the regeneration," ideas which seem to indicate that the Matthaean tradition had a special relation to a certain class in the early Christian community.

7. The study of all the instances of its appearance in the Synoptic Gospels seems to put beyond doubt the assertion that coming (πapovoía)" is not one of the terms employed by Jesus himself in any connection—§6:1:13.

8. The notion of the Two Aeons appears, unsupported by document MK, not only in gospel MT but also in gospel LK —§6:II:10.

9. There are a few marked instances of eschatological trend in the passages examined in the Gospel of Luke by comparison. These occur both in document P and where Luke is using document MK— §6:1:11, 12; II: 3, 10.

10. Certain sayings reported in document MK are shown, by their setting and the interpretation evidently given them by the makers of the document MK tradition, to have been regarded as eschatological in content, and dependent for their contextual value upon that content, MK 8:38-9:1. One of these, MK 8:38, in its most original form, §6:1:1, seems to be lacking in any eschatological element. Another, MK 9:1, cannot be taken as referring to the Last Things until it is established that this is what Jesus means when he speaks of the future of the kingdom, §6: II: 2. One of the most significant sayings on the future in document MK, MK 14:62, seems to carry an accretion," and coming with the clouds of heaven," which is unsupported by comparative study, §6: II:4. The document MK summary of the Galilean message of Jesus, MK 1:15, bears an eschatological hint which has no warrant in the detailed records of his words in the early period of his ministry, and is opposed to his opening method and message as recorded in the G document-§4:I:A: 2.

II. Not only did the mission of the disciples as wrought out after the death of Jesus affect the structure of parts of Matthew; the influence of their experiences and needs are traceable in document MK-§6:1:14; II:8, 9. No phase of the mission's life left its

impress so indelibly in the form of modified sayings as did the persecutions. This is notable both in the Lukan P and in document MK§6:1:12; II:1, 2, 9. Apparently there must be credited to these persecutions the exceptional length and the use by Matthew of the last Beatitude in the document G account of the Sermon on the Mount.

12. It was pointed out under paragraph 9 in the summary of the comparison of document with document in § 5 that several independent results of the study of documentary parallelism converged to establish the belief that document MK 9:33-50 had become the depository of X several unrelated sayings. By comparison of gospels with documents the same conclusion has been attained-§6:1:14. These sayings, it would therefore seem, must be interpreted, as to both original form and meaning, in other contexts than that given them by MK 9:33-50. 13. The above-mentioned close study of MK 9:33–50, in its relation to the Matthaean parallel, seems to evidence the fact that Matthew's eighteenth chapter is marked by additional indications of the same character, that is, consists of other sayings which have only a superficial relation to the subject in hand, to one another, and to their documentary originals.

14. In addition to the sayings of Jesus about the future which are named in paragraph 8 of §5 as distributed from document P by Matthew in his two discourses on the future, Matt., chaps. 10 and 24, 25, there must now be set down P §60, one of the most important. But unlike most other sections of document P on the future, P §60 seems to bear some original relation to the discourse on the future in the thirteenth chapter of document MK, other than that suggested merely by the Matthaean distribution of P §60 in his record of that discourse -84:III:C:22, 23; 86:1:13.

15. To summarize by documents: It must be said that document M, document MK, and document P in both its Matthaean and Lukan X forms, all, in greater or in lesser degree, show modification of sayings of Jesus about the future, and traces of the influence of history as it developed, which may be detected and corrected by the comparison of document with document or of gospel with document. If the form and extent of the final Beatitude in document G §10B be regarded as calling for explanation when it is compared with others in

G and with its own parallel in document M §1 end, document G also must be added.

16. That which was advanced at the opening of §6 as theoretically probable, namely, that sayings of Jesus about the future have been modified in transmission, as the result of preconceptions and of the actual experience of events after the departure of Jesus, seems to be established by investigation. It was suggested that no other class of sayings from Jesus was so likely to be affected as that which dealt, really or apparently, with what was to happen within the lifetime of his hearers. It is not within the province of the present work to exhibit the facts in detail about other sayings dealing with other themes; but the general assertion may be ventured that on few other themes in the teaching of Jesus will there be found, by the methods here employed, such numerous and notable modifications of the words of Jesus as are detectable in those which deal with the various aspects of the Future.