It is true Kabisch has not done everything possible in order to attain clearness. He has neglected to adduce for comparison the eschatology of the Baptist and of Jesus, and to examine how far the Pauline simplification of apocalyptic is here prefigured. He thus falls into the universal but none the less unintelligible error of failing to call the two most important witnesses to the Late-Jewish eschatological expectations. Are they the less so because they belong to the New Testament? Further, he neglects, as do all the other writers, to consider what [pg 062] are the primary questions which the theory of the events of the End had to answer. What happens at the parousia to the non-elect? And what to the elect who have not become believers because the Gospel message has not reached them? The ultimate fate of these two classes of men can surely not be the same? Do those who at the parousia do not enter into glory suffer “death” or “destruction”? What is the relation between these two conceptions? According to I Cor. xv. 26, death is only to be vanquished at the end of the Messianic kingdom. Is a general resurrection before that conceivable? Does it follow as a consequence of this triumph over death? Since Kabisch does not raise these and similar questions, he does not find the path which alone can lead to the understanding of the logic of the events of the End. Undoubtedly, in the eschatology of a thinker like Paul, all these problems must have been considered and thought out. They form the implicit presuppositions which guarantee and make clear the inner logic of his scattered and seemingly disconnected statements. Although he has not explained the paradoxes of the Pauline mysticism, nor succeeded in making clear the ground-plan of his eschatology, Kabisch’s book is one of the most striking achievements, not only in the department of Pauline study, but in historical theology as a whole. For the first time since Lüdemann’s investigation of the Apostle’s doctrine of man, in 1872, the problem of the Pauline doctrine of redemption receives a new formulation. The two works show a curious analogy. Their authors have a consciousness of the fact that the theology of the Apostle is a living organism, and are preserved by some good genius from splitting it up into Reformation or modern _loci._ They endeavour to grasp the thoughts and connecting links of the doctrine of redemption from a single point of view. Lüdemann makes the “anthropology” his starting-point, Kabisch the eschatology. [pg 063] Both are led, almost contrary to their intention, to give a general account of Paulinism. Both see in the paradoxical statements about the abolition of the flesh in the union with the death and resurrection of Christ the centre of his doctrine; both arrive at the result that what is in view is a really physical redemption.