wholly foreign to Jesus' world of thought; it is impossible, too, that Jesus can have thought of Himself as the Judge of the world, for the Jewish and Jewish-Christian eschatology does not ascribe the conduct of the Last Judgment to the Messiah; that is first done by Gentile Christians, and especially by Paul. It was, therefore, the later eschatology which set the Son of Man on the throne of His glory and prepared "the twelve thrones of judgment for the disciples." The historian ought only to admit such of the sayings about bearing rule in the Messianic Kingdom as can be interpreted in a spiritual, non-sensuous fashion.
In the end Weiffenbach's critical principle proves to be merely a bludgeon with which he goes seal-hunting and clubs the defenceless Synoptic sayings right and left. When his work is done you see before you a desert island strewn with quivering corpses. Nevertheless the slaughter was not aimless, or at least it was not without result.
In the first place, it did really appear, as a by-product of the critical processes, that Jesus' discourses about the future had nothing to do with an historical prevision of the destruction of Jerusalem, whereas the supposition that they had, had hitherto been taken as self-evident, the prediction of the destruction of Jerusalem being regarded as the historic nucleus of Jesus' discourses regarding the future, to which the idea of the Last Judgment had subsequently attached itself.
Here, then, we have the introduction of the converse opinion, which was subsequently established as correct; namely, that Jesus foresaw, indeed, the Last Judgment, but not the historical destruction of Jerusalem.
In the next place, in the course of his critical examination of the eschatological material, Weiffenbach stumbles upon the discourse at the sending forth of the Twelve in Matt. x., and finds himself face to face with the fact that the discourse which he was expected to regard as a discourse of instruction was really nothing of the kind, but a collection of eschatological sayings. As he had taken over along with the Marcan hypothesis the closely connected view of the composite character of the Synoptic discourses, he does not allow himself to be misled, but regards this inappropriate charge to the Twelve as nothing else than an impossible anticipation and a bold anachronism. He knows that he is at one in this with Holtzmann, Colani, Bleek, Scholten, Meyer, and Keim, who also made the discourse of instruction end at the point beyond which they find it impossible to explain it, and regard the predictions of persecution as only possible in the later period of the hf6 of Jesus. "For these predictions," to express Weiffenbach's view in the words of Keim, "are too much at variance with the essentially gracious and happy mood which suggested the sending
