of dealing with that subject at any time before those days in which his disciples had come to some degree of realization that he was actually to be taken away from them. If, then, Jesus had not spoken of their future, as he viewed it, previous to this discourse, except, perhaps, very incidentally on their own initiative, there is additional reason why this discourse should be designated the Discourse on the Destruction of Jerusalem and the Future of the Disciples.

CHAPTER V

THE DAY OF JUDGMENT

§1. The Son of Man as Judge of Men

§2. False Prophets in the Day of Judgment §3. Words as the Basis of Judgment

§4. Judicial Functions of the Twelve

85. The Fate of Pharisees in the Judgment

§6. The Separation of Bad from Good in the Judgment

87. The Basis of Separation in the Judgment

$8. The Fate of Certain Cities in the Judgment

In a study of the sayings of Jesus about the day of judgment, the above passage is brought under consideration solely because of the form of statement reported by the portion A of the Matthaean record"then shall he render unto every man according to his deeds." But the statement is a result of departure from his document MK by the evangelist. Under the influence of the same impulse, he transforms the saying in portion B by substituting "see the Son of man coming in his kingdom" for the words "see the kingdom of God come with power." Both modifications are apparently the outcome of certain marked eschatological tendencies in Matthew. Elsewhere these sayings have been subjected to closer scrutiny, and it has been concluded that they have their true historical setting at other points in the ministry of Jesus than that indicated here by document MK. The saying in portion A seems to have its more original form in the Matthaean report of document P §20, Matt. 10:32, 33. And if the evidence has been correctly interpreted, its occasion was that of the final discourse of Jesus on the future. An interpretation of the saying in portion B forms a part of the study of Jesus' thought about the future of the kingdom of God. For present purposes, it suffices to make it clear that the notion of the Son of Man as Judge of Men as reported by Matthew is unsupported by his document MK.

In the comparison of document with document, it was seen that the above conclusion of the Sermon on the Mount, as reported by document M, is one of the several striking instances in which that document has eschatological additions which are wholly without support in the other document. That with which the peculiar portions, A, G, and I, deal is the work and future fate of "false prophets." It will be observed that the document M portion E is a true parallel for the document G portion B. The portion G is identical in terms with the drastic announcement made by John the Baptist as reported in document G §IB end. The intended application of the figurative sayings

in B =E+C+D seems to be found in its original form in the portion F, rather than in the peculiarly Matthaean portions A, G, I. The portion H is properly, as is shown by an examination of document G, the beginning of another paragraph in the Sermon, namely, that which most appropriately closes it, an exhortation to "do" in accordance with hearing and profession, document G §17. In document M, the portion H has become wedged between two sayings to which it is unrelated, as will be recognized by an endeavor to interpret G, H, I, as consecutive parts of a unified paragraph. No doubt there is some slight bond of union; to find none would be to charge editorial incapacity to the framers of the document M tradition; but such bond as may be affirmed removes portion H wholly from the historical genesis borne by it as a part of document G.

In addition to the general fact that document M is marked by eschatological additions like those in the above accretions A, G, I, it has been found that the actual experience of the early community with Zealot messianic claimants has led to the crediting of Jesus with forecasts about them which are not to be traced to him. In fact, in the only places where the specific term "false prophets" appears, the verses are apparently accretions. Thus it occurs in the Matthaean editorial portion, Matt. 24:10-12; again in the expansion of the thought of Jesus in document MK 13:22, 23;2 and finally, in the above document M conclusion to the Sermon on the Mount. It has been seen that Jesus spoke definitely of the rise of messianic claimants in his final discourse on the future, document MK 13:5, 6 and 13:21 = document P §60; and further, that the period between his forecast and the destruction of Jerusalem was characterized by many of these messianic uprisings. But all the evidence seems to indicate that the historical realization of the forecast was the occasion of the expansion of document MK 13:5, 6, 21 into the more precise MK 13:22, 23, is the reason why the forecast now appears in the Matthaean summary of the apostolic age in Matt. 24: 10-12, and is the explanation of the adaptation of certain sayings in the Sermon on the Mount so that they became serviceable as an exhortation to use with disciples who showed a tendency to defection under the seduction of these claimants.