in any other sense than the valley of Hinnom, that is, the valley of Hinnom as the depository of the offal of Jerusalem, the carcasses of animals, and the bodies of criminals who by the special nature of their crimes were refused the rites of burial so sacred to the Jews. Wherever Gehenna appears in any other sense in the gospels, most especially where it is conceived of as the place of future and eternal punishment, the comparative study of documents seems to show with clearness that this sense is derived by subsequent modification of the original words of Jesus.

84. TORMENT AND FIRE

All passages in the Synoptic Gospels in which there appears the notion of Torment and Fire as the portion of the wicked, in the future aeon, have come under examination at one point or another in previous studies. For review, they may be set down together, with references to the places where the full discussions of their original source are to be found.

of fire: there shall be the weep

ing and gnashing of teeth.

DOCUMENT M §18

So shall it be in the end of the world: the angels shall come forth, and sever the wicked from VI. among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth.

DOCUMENT M 826

Depart from me, ye cursed, VII. into the eternal fire which is prepared for the devil and his angels.

It will be observed that all references to "fire" in the Synoptic Gospels are derived from the single document M, except passage II above. The one mention of "Torment," passage I, in which torment is treated as future, through the phrase "before the time," is likewise Matthaean. It is significant that the only passage outside of document M in which the future is treated in terms of "fire" is shown, by the external evidence, to have been added to document MK after the exemplar used by Luke had been copied. Thus the document MK form of these sayings stands with the various sayings above from document M as the product of times subsequent to Jesus. Fortunately, in this single instance where the tendency manifests itself in document MK, we are able to correct it by the use of another document, M §5, which apparently has not suffered modification in this body of sayings.

I. We are not dealing here with words attributed to Jesus, but with those reputed to have come from a demon. Their significance for the present study, therefore, lies in the fact that they exhibit the Matthaean eschatological conception by the addition "before the time." He believes in a future for demons, in which they will suffer torment, and reports the demon as asking for release from torment until that aeon of torment has come."

II. The method of Matthew in his use of this passage from document MK, and the departures of the MK report from the original form in document M §5, by which the element "fire" has been given so large a place, have been considered.3 The origin of the last sentence under document MK, "For every one shall be salted with fire," was suggested in the study of this problem chapter of document MK.4

III. It was not possible to apply any external test to this passage, as it is recorded in no other document. In the light of the whole paragraph of which it is a part, it seems notably clear that the valley of Hinnom is meant. The conjecture was made that "of fire" originated as did the same words in the passage under II.1

IV. This saying is one part of the addition in document M to the report of the Sermon on the Mount. The words here are probably traceable to the influence of the phraseology of John the Baptist, document G IB end.

V. It will be recalled that the presence of the word "fire" was not brought forward among the considerations advanced against regarding this exposition of the parable of the Wheat and Tares as being from Jesus.3

VI. That this exposition was traced in a previous study to some source other than Jesus was not determined in any degree by the fact that it speaks of an eschatological fate in terms of "fire."3

VII. It ought to be observed that the conception in this passage from the Judgment Scene of document M § 264 is precisely that set forth by the Matthaean addition to his document MK in passage I above, namely, that there is for the demons, "the devil and his angels," a "torment" in the form of "the eternal fire."

Apparently the evidence requires that it be held that Jesus himself never referred to "torment" or "fire" as the form of future fate for the unrighteous.5 It seems worth while to consider whether the fact that when all passages using the word "fire" are brought together they are found to have been called in question previously on grounds wholly apart from the presence of this word ought to be taken as one more attested portion of a cumulative evidence that the judgments already formed on each one of these passages are correct.

$5. HADES (adns)

The word "Hades" is credited to Jesus three times in the Synoptic Gospels. It occurs twice in document P, P §§5, 53; the other instance is in gospel MT 16:18, where it is unsupported by document

5 There is yet to be considered, however, the parable of Lazarus and the Rich Man, on which see pp. 294-98.

MK which Matthew is using for this paragraph of his gospel. It is not important to determine, in this connection,' the source of the additions to document MK made by Matthew in 16:17-19, for the phrase he there uses, "the gates of Hades," does not refer to Hades as the future abode of the righteous or unrighteous, but is part of a mode of conveying the idea of violent and malignant opposition:

GOSPEL MT 16:18

And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it.

Similarly, in document P§5 the word Hades does not convey teaching of Jesus about the future state of mankind; it is simply a phrase of contrast:

DOCUMENT P $5

And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades.

Here the word "heaven" is an equivalent for the uppermost position; "Hades" is that which is nethermost. Capernaum will not proudly exalt herself or be exalted; she will be laid low, will be brought to the dust.

One only of the three instances of Jesus' use of "Hades" exhibits the term with a meaning which demands attention in a study of Jesus' thought as to the future of mankind, that in

DOCUMENT P $53

And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom; and the rich man also died, and was buried, And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

This is part of a parable which is so important as to demand independent complete study. It contains many other phases of thought about the future."

$6. DESTRUCTION

DOCUMENT M §13

Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it.

By this saying Jesus sets in contrast two fates in the future, fates determined by the way chosen by the individual. As the antithesis to "life (won)," he puts forward "destruction (àπóλeia).” The latter word is recorded nowhere else.

In one or two passages where the verb form (àπóλλvμ) is attributed to Jesus, the content of the thought conveyed is such that there is in it an outlook toward the future. Such is the case in

MATTHAEAN P $20

And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy (anoλégat) both soul and body in Gehenna.

But, as has been seen, the more original form of the saying, as in Lukan P§20, is without the word "destroy," and seems to have reference not to the fate of the "soul" in the future, but to that of the body in the present.1

In one other passage it may be held that the intended reference is to the future when àπóλXvμ is used. This is in

GOSPEL MT 18:14

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish (ἀπόληται).

But this is an application of the parable of the Lost Sheep which differs much from that found in document P, where this parable is placed in what is apparently its more original historical context. Both parable and inference from parable are part of the complex problem presented by Matthew's eighteenth chapter. Both seem to have been added by another hand subsequent to the framing of the gospel by the evangelist Matthew. No assured inference bearing upon the future may be drawn, therefore, from the two passages containing ἀπόλλυμι; but the thought of Jesus in the “ἀπώλεια” of document M $13 seems clear and strong.

87. THE SOUL (YvXý) AND THE SPIRIT (πvεÛμa)

Among the several passages in the Synoptic Gospels in which Jesus is credited with the word "soul" or "life," that is, vxn, there is one only in which the word is so used that it has undoubtedly a future reference. This, therefore, is the only passage which properly belongs to the present study:

MATTHAEAN P 820

And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in Gehenna.

Even this single use of "soul (vxn)" with a future content is excluded, however, by the evidence that its appearance here is the result of Matthaean tendency, the original thought not extending into the region of eschatological fate. What Jesus said seems more accurately set forth by

LUKAN P $20

Be not afraid of them which kill the body, and after that have no more that they can do. But I will warn you whom ye shall fear: Fear him, which after he hath killed hath authority to cast into

Gehenna.