not purpose to bring about by any arbitrary action of His own, but left it to His heavenly Father, who alone knew the right moment for this catastrophic change (Mark xiii. 32), to give Him the signal of its coming; and He did not waver in His faith even when death came upon Him before its realisation. Any one who shrinks from adopting this view of the Messianic background of Jesus’ plans, because he fears by so doing to make Jesus a visionary enthusiast, must remember how exactly these hopes corresponded to the long‐cherished Messianic expectation of the Jews; and how easily, on the supernaturalistic assumptions of the period and among a people which preserved so strict an isolation as the Jews, an ideal which was in itself fantastic, if it were the national ideal and had some true and good features, could take possession of the mind even of one who was not inclined to fanaticism.” One of the principal proofs that the preaching of Jesus was eschatologically conditioned is the Last Supper. “When,” says Strauss, “He concluded the celebration with the saying, ‘I will not drink henceforth of the fruit of the vine until I drink it new with you in my Father’s kingdom,’ He would seem to have expected that in the Messianic kingdom the Passover would be celebrated with peculiar solemnity. Therefore, in assuring them that they shall next partake of the Feast, not in the present age, but in the new era, He evidently expects that within a year’s time the pre‐Messianic dispensation will have come to an end and the Messianic age will have begun.” But it must be admitted, Strauss immediately adds, that the definite assurance which the Evangelists put into His mouth may after all only have been in reality an expression of pious hope. In a similar way he qualifies his other statements regarding the eschatological ideas of Jesus by recalling that we cannot determine the part which the expectations of primitive Christianity may have had in moulding these sayings.