In regard to the question of eschatology, however, Keim does justice to the texts.(143) He admits that eschatology, “a Kingdom of God clothed with material splendours,” forms an integral part of the preaching of Jesus from the first; “that He never rejected it, and therefore never by a so‐ called advance transformed the sensuous Messianic idea into a purely spiritual one.” “Jesus does not uproot from the minds of the sons of Zebedee their belief in the thrones on His right hand and His left; He does not hesitate to make His entry into Jerusalem in the character of the Messiah; He acknowledges His Messiahship before the Council without making any careful reservations; upon the cross His title is The King of the Jews; He consoles Himself and His followers with the thought of His return as an earthly ruler, and leaves with His disciples, without making any attempt to check it, the belief, which long survived, in a future establishment or restoration of the Kingdom in an Israel delivered from bondage.” Keim remarks with much justice “that Strauss had been wrong in rejecting his own earlier and more correct formula,” which combined the eschatological and spiritual elements as operating side by side in the plan of Jesus. Keim, however, himself in the end allows the spiritual elements practically to cancel the eschatological. He admits, it is true, that the expression Son of Man which Jesus uses designated the Messiah in the sense of Daniel’s prophecy, but he thinks that these pictorial representations in Daniel did not repel Jesus because He interpreted them spiritually, and “intended to describe Himself as belonging to mankind even in His Messianic office.” To solve the difficulty Keim assumes a development. Jesus’ consciousness of His vocation had been strengthened both by success and by disappointment. As time went on He preached the Kingdom not as a future Kingdom, as at first, but as one which was present in Him and with Him, and He declares His Messiahship more and more openly before the world. He thinks of the Kingdom as undergoing development, but not with an unlimited, infinite horizon as the moderns suppose; the horizon is bounded by the eschatology. “For however easy it may be to read modern ideas into the parables of the draught of fishes, the mustard seed and the leaven, which, taken by themselves, seem to suggest the duration contemplated by the modern view, it is nevertheless indubitable that Jesus, like Paul, by no means looks forward to so protracted an earthly development; on the contrary, nothing appears more clearly from the sources than that He thought of its term as rapidly approaching, and of His victory as nigh at hand; and looked to the last decisive events, even to the day of judgment, as about to occur during the lifetime of the existing generation, including Himself and His apostles.” “It was the overmastering pressure of circumstances which held Him prisoner within the limitations of this