The absence of the account of the Galilaeans, whose blood Pilate had mingled with their sacrifices, and of those on whom the tower in Siloam fell, which occurs in the received text, removes a difficulty. St. Luke says, “There were present at that season some that told him of the Galilaeans, whose blood,” &c., as though it were a circumstance which had just taken place, whereas this act of barbarity was committed when Quirinus, not Pilate, was governor, twenty‐four years before the appearance of Jesus. And no tower in Siloam is mentioned in any account of Jerusalem. The mention of the Galilaeans in the canonical text has the appearance of an anachronism, and probably did not exist in the Gospel which Marcion received, and was a late addition to the Gospel of Luke. The parable of the fig‐tree which follows may, however, have been removed by Marcion lest the Supreme God should appear as a God of judgment against those who produced no fruit, _i.e._ did no works. But it is more probable that this parable, which has an anti‐Pauline moral, was not in the original edition of Luke’s Gospel. 22. Luke xii. i 28: “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out,” altered into, “when ye shall see all the righteous in the kingdom of God, and ye yourselves cast and held back without.”(463) The change of “the righteous” into “Abraham, and Isaac, and Jacob,” in the deutero‐Luke, clearly disturbs the train of thought. Ye Jews shall weep when ye see the δικαίοι, those made righteous through faith, by the righteousness which is _not_ of the Law, Gentiles from East and West, in the kingdom, and ye yourselves cast out. Hilgenfeld thinks that the account of the Judgment by St. Matthew and St. Luke is couched in terms coloured by the respective parties to which the evangelists belonged, and that the sentences on the lost are sharpened to pierce the antagonistic party. Thus, in the Gospel of St. Luke, Christ dooms to woe those who are workers of unrighteousness, ἐργάται ἀδικίας,(464) using the Pauline favourite expression to designate those who are cast out to weeping and gnashing of teeth, as men who have not received the righteousness which is of faith; whereas, in St. Matthew it is the workers of anomia, οἱ ἐργαζόμενοι τὴν ἀνομίαν,(465) by which Hilgenfeld thinks the Pauline anti‐legalists are not obscurely hinted at, who are hurled into outer darkness. In St. Luke it is curious to notice how the lost are described as Jews: “We have eaten and drunk in thy presence, and thou hast taught in our streets;” whereas the elect who “sit down in the kingdom of God” come “from the east and from the west, and from the north and from the south,” that is to say, are Gentiles.