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posed distinction is not a modern over-refinement seems evidenced by the fact that the eschatological mind of Matthew did not find its satisfying expression in the simple phrase supplied by his document, "the judgement," but only through its elaboration into the unmistakably eschatological term, "the day of judgement."

That which is said in this paragraph concerning those cities which had been the centers of Jesus' ministry is affirmed of unreceptive cities about to be visited by the disciples of Jesus on their mission:

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C

I say unto you, It shall be more tolerable in that day for Sodom, than for that city. It may be doubted with good reason whether the portion C is from Jesus. Its entire absence from document MK stands against it, though not as a conclusive argument. But to this external evidence there is to be added the consideration that such severe condemnation as is implied in the words of C seems to be wanting in warrant when it is recalled that the messengers remained no long time at each city in their rapid itinerary of the provinces. That which might be spoken in criticism of cities in the midst of which Jesus had labored and taught for days, as Capernaum, could hardly be directed with justice against places touched superficially by his disciples. It seems more normal and more reasonable to regard the portion C as an extension by the disciples to the unfavorable places visited by them of words specifically used by Jesus, but not intended by him as a generalization for later propagandism. That the specific should become the general in this case was furthered no doubt by the documentary contiguity of the specific sayings, as both stand in document P §§4, 5.

When the evangelist Matthew made a combination of all the documentary references to the mission of the disciples in his tenth chapter, he inserted the portion C above as Matt. 10:15. But again his eschatological impulse led him to change "that day" of his document into his customary phrase, "the day of judgement." In one instance only did Matthew take over his document without giving to the reference to "judgement" found in it the eschatological cast, namely, the following passage about Nineveh and Sheba:

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MATTHAEAN P

A The men of Nineveh shall stand up in the
judgement with this generation, and shall condemn
it: for they repented at the preaching of Jonah;
and behold, a greater than Jonah is here.

B The queen of the south shall rise up in the
judgement with this generation, and shall condemn
it: for she came from the ends of the earth to hear
the wisdom of Solomon; and behold, a greater
than Solomon is here.

LUKAN P §16

A The men of Nineveh shall stand up in the judgement with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. B The queen of the south shall rise up in the judgement with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.

There have been brought under review all references to the Day of Judgment, of whatever form or content, that are recorded in the Synoptic Gospels. Stated summarily, the results that seem to have been reached show that none of these statements of judgment are from Jesus, except the sayings about Chorazin and Bethsaida and about the men of Nineveh and the queen of Sheba "in the judgement." Even when taking these over from document P, the evangelist Matthew changed the phrase to "the day of judgement" in the case of Chorazin and Bethsaida. It is apparently to that same Matthaean tendencyusing Matthaean in the comprehensive sense of document M, evangelist Matthew, and later workers upon the Gospel of Matthew-that there is to be assigned the origin of every other saying or body of sayings about the Judgment, except, perhaps, the promise of Judicial Functions to the Twelve as in gospel LK ($4).

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CHAPTER VI

LIFE AFTER DEATH

§1. THE RESURRECTION

Jesus is reported by the Synoptic Gospels to have referred to the Resurrection on two occasions only in the course of his teaching. Of these, one is a brief assertion in the form of a promise at the close of some admonitions addressed to a Pharisee, document P §43C; the other is a more fully developed, argumentative statement of the belief and the grounds of the belief of Jesus on this theme, document MK 12:18-27. The latter was called forth by the Sadducean position on the Pharisaic hope of resurrection:

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The sons

of this world marry, and
are given in marriage: but
they that are accounted
worthy to attain to that
world,

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