Nevertheless, for all his leanings to catholicity the Greek Matthew has not wholly succeeded in excluding materials which still reflect Jewish-Christian hostility to Paul, or at least to the tendencies of Pauline Christianity. Over and over again special additions are made in Matthew to emphasize a warning against the workers of "lawlessness." The exhortation of Jesus in Luke vi. 42-45 to effect (self-)reformation not on the surface, nor in word, but by change of the inward root of disposition fructifying in deeds, is altered in Matt. vii. 15-22 into a warning against the "false prophets" who work "lawlessness," and who must be judged by their fruits. They make the confession of Lordship (_cf._ Rom. x. 9) but are not obedient to Jesus' commandment, and lack good works. In particular the test of Mark ix. 38-40 is directly reversed. The principle "Whosoever is not against us is for us" is not to be trusted. A teacher may exercise the 'spiritual gifts' of prophecy, exorcism, and miracles wrought in the name of Jesus, and still be a reprobate. A similar (and most incongruous) addition is made to Mark's parable of the Patient Husbandman (Mark iv. 26-29), in Matt. xiii. 24-30, and reiterated in a specially appended "interpretation" (xiii. 36-43). This addition likens the "workers of lawlessness" to tares sown alongside the good seed of the word by "an enemy." A similar incongruous attachment is made to the parable of the Marriage feast (Matt. xxii. 1-14; _cf._ Luke xiv. 15-24) to warn against the lack of the 'garment of good works.' Finally, Matthew closes his whole series of the discourses of Jesus with a group of three parables developed with great elaboration and rhetorical effect, out of relatively slight suggestions as found elsewhere. The sole theme of the series is the indispensableness of good works in the judgment (Matt. 25; _cf._ Luke xii. 35-38; xix. 11-28, and Mark ix. 37, 41). A similar interest appears in Matthew's insistence on the permanent obligation of the Law (v. (16) 17-20; xix. 16-22--in contrast with Mark x. 17-22), on respect for the temple (xvii. 24-27) and on the Davidic descent of Jesus, with fulfilment of messianic promise in him (chh. i.-ii.; ix. 27). He limits the activity of Jesus to the Holy Land (xv. 22; contrast Mark vii. 24 f.), makes him in sending forth the Twelve (x. 5 f.) specifically forbid mission work among Samaritans or Gentiles, and while the prohibition is finally removed in xxviii. 18-20, the apostolic seat cannot be removed, but remains as in x. 23, among "the cities of Israel" to the end of the world.