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 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 obsolete belief." When His confidence in the development Kingdom came into collision with barriers which He could not pass, when His belief in the presence of the Kingdom of God grew dim, the purely eschatological ideas won the upper hand, "and if we may suppose that it was precisely this thought of the imminent decisive action of God, taking possession of His mind with renewed force at this point which steeled His human courage, and roused Him to a passion of self-sacrifice with the hope of saving from the judgment whatever might still be saved, we may welcome His adoption of these narrower ideas as in accordance with the goodwill of God, which could only by this means maintain the failing strength of its human instrument and secure the spoils of the Divine warfare-the souls of men subdued and conquered by Him."

The thought which had hovered before the mind of Renan, but which in his hands had become only the motive of a romance-une ficelle de roman as the French express it-was realised by